Exod. 7. 15. reproved kings for their sakes 22 Saying * Psal. 105. 15. Touch not mine anointed and do my prophets no harm 23 * Psal. 96. 1. Sing unto the LORD all the earth shew forth from day to day his salvation 24 Declare his glory among the heathen his marvellous works among all nations 25 For great is the LORD and greatly to be praised he also is to be feared above all gods 26 For all the * Lev. 19. 4. gods of the people are idols but the LORD made the heavens 27 Glory and honour are in his presence strength and gladness are in his place 28 Give unto the LORD ye kindreds of the people give unto the LORD glory and strength 29 Give unto the LORD the glory due unto his Name bring an offering and come before him worship the LORD in the beauty of holiness 30 Fear before him all the earth the world also shall be stable that it be not moved 31 Let the heavens be glad and let the earth rejoyce and let men say among the nations The LORD reigneth 32 Let the sea roar and the fulness thereof let the fields rejoyce and all that is therein 33 Then shall the trees of the wood sing out at the presence of the LORD because he cometh to judge the earth 34 * Psal. 107. 1. 118. 1. 236. 1. O give thanks to the LORD for he is good for his mercy endureth for ever 35 And say ye Save us O God of our salvation and gather us together and deliver us from the heathen c This might seem an improper and unseasonable Prayer for Davids time when the Israelites were not yet scattered amongst the Heathen but indeed it was not so partly because they had already been sadly divided by a Civil War among themselves and though they were now externally and visibly united under David yet he might justly think that there were some who yet retained in their Hearts their old Leaven their hatred of him and their affection to Saul which might hereafter break forth when Occasion was offered as it did 2 Sam. 16. 8. and therefore he justly prays that they may be gathered and united together in hearty Love as well as in outward Shew and partly because this Psalm or Prayer was made by David for the use of the Church not onely in that present time but in future Ages in which David foresaw by the Spirit of Prophecy or by consideration of those Ancient and Sacred Predictions Deut. 31. 32. That the Israelites would one time or other forsake God and for their Apostacy be dispersed among the Heathens when they should have great and particular need of this Prayer that we may give thanks to thy holy name and glory in thy praise 36 Blessed be the LORD God of Israel for ever and ever and all * Deut. 27. 〈◊〉 the people said Amen and praised the LORD 37 So he left there d i. e. He appointed them their Work and Station there before the ark of the covenant of the LORD Asaph and his brethren to minister before the ark continually as every days work required 38 And Obed-edom with their brethren threescore and eight Obed-edom also the son of Jeduthun and Hosah e Or door-keepers as the same Hebrew Word is rendred ch 15 23 24. of which see the Note on v. 23. to be porters 39 And Zadok the priest f Not the High-priest but the second and the Chief Priest at Gibeon where the Famous Tabernacle and Altar made by Moses still were 1 Chron. 21. 29. 2 Chron. 1. 3. where also the Ordinary Sacrifices were offered and the stated and publick Worship of God was performed as it here follows for which the Priests were placed there as the Extraordinary Worship was before the Ark upon great Occasions as when God was consulted which was to be done before the Ark and by the High-Priest Exod. 28. 1â—… 20. 21. who now was Abiathar who therefore abode here with the Ark when Zadok was left at Gibeon and his brethren the priests before the tabernacle of the LORD * 1 〈◊〉 14. in the high place that was at Gibeon 40 To offer burnt-offerings unto the LORD upon the altar of the burnt-offering continually * 〈◊〉 〈◊〉 ‖ morning and evening and to do according to all that is written in the law of the LORD which he commanded Israel 41 And with them Heman and Jeduthun and the rest that were chosen who were expressed by name g So exceeding careful was this good King of Gods Worship that he would have no person employed in it but such as he appointed to it and were fit for it to give thanks to the LORD because his mercy endureth for ever 42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound and with musical instruments of God h i. e. Appointed and appropriated to the Worship and Honour of God and the sons of Jeduthun were †Heb. 〈◊〉 〈◊〉 porters 43 And all the people departed every man to his house and David returned to bless his house CHAP. XVII 1 NOw * 2 〈◊〉 〈◊〉 c. it came to pass a This whole Chapter is explained 2 Sam. 7. where the same things are recorded with very little variation of the Words which also hath been considered in my Notes upon that Chapter to which I refer the Reader taking notice here but of some very few things as David sat in his house that David said to Nathan the prophet Lo I dwell in an house of cedars but the ark of the covenant of the Lord remaineth under curtains 2 Then Nathan said unto David Do all that is in thine heart for God is with thee 3 And it came to pass the same night that the word of God came to Nathan saying 4 Go and tell David my servant Thus saith the LORD Thou shalt not build me an house to dwell in 5 For I have not dwelt in an house since the day that I brought up Israel unto this day but 〈◊〉 〈◊〉 have gone from tent to tent and from one tabernacle to another 6 Wheresoever I have walked with all Israel spake I a word to any of the judges of Israel whom I commanded to feed my people saying Why have ye not built me an house of cedars 7 Now therefore thus shalt thou say unto my servant David Thus saith the LORD of hosts I took thee from the sheep-cote even †〈…〉 from following the sheep that thou shouldest be ruler over my people Israel 8 And I have been with thee whithersoever thou hast walked and have cut off all thine enemies from before thee and have made thee a name like the name of the great men that are in the earth 9 Also I will ordain a place for my people Israel and will plant them and they shall dwell in their place and shall be moved no more neither
he was extolled d i. e. Praised by me To wit for answering my Prayers with my tongue 18 If * Prov. 28. 9. 〈◊〉 1. 15. 〈◊〉 9. 31. 〈◊〉 .. 4. 3. I †〈◊〉 see regard e Heb. If I have or had seen or looked upon to wit with approbation and affection as Iob 31. 26. Hab. 1. 13. Men look upon what they like and turn away their Face from what they loath or hate iniquity f Any sin whatsoever and especially Idolatry which is oft expressed by this Word to which the Israelites were very prone and to which they had most powerful Temptations from the Examples and Counsels and Promises and Threats of the Idolaters in whose Land and Power they had been And so this is a Purgation of themselves from that Crime somewhat like that Psal. 44. 20 21. and in general from those gross and Reigning sins whereof they had been guilty formerly in my heart g If my Heart was false to God and did cleave to Idols or to any Wickedness although I might for some prudential Reasons forbear the gross and outward Acts. Compare Psal. 44. 17 18. If I had been guilty of that Hypocrisie wherewith mine Enemies charged me and had been a secret Favourer of Wickedness when I pretended great Piety Or If I did not Cry unto God with my Heart but onely howled for Corn and Wine c. and whilst I cryed to God with my Tongue my Heart was set upon sin or I desired onely that which I resolved in mine Heart to spend upon my Lusts. the LORD will not hear me h Or Would not have heard me as divers learned Interpreters translate it the Future being put Potentially as is usual among the Hebrews For God heareth not sinners Ioh. 9. 31. nor Hypocrites Iob 27. 8 9. Prov. 15. 29. 19 But verily God hath heard me i Which is a publick Vindication and a divine Testimony of my Integrity against all my false Accusers he hath attended to the voyce of my prayer 20 Blessed be God which hath not turned away k Or rejected or removed to wit from his sight and Audience but hath received and granted it my prayer nor his mercy l Though he had now ascribed his own Innocency and sincere Piety yet he imputeth not God's hearing of his Prayers to that but solely unto God's Grace and Mercy from me PSAL. LXVII To the chief musician on Neginoth a Psalm or Song This Psalm contains a Prayer for the Church of Israel as also for the Gentile-World whose Conversion he Prophetically describes 1 GOd be merciful unto us a Thy People of Israel and bless us and * Psal. 4. 6. caus his face to shine †Heb. with 〈◊〉 upon us b As thou hast hid thy Face and Favour from us so now do thou manifest it to us For the Phrase see Numb 6. 25 26. Psal. 31. 16. Selah 2 That thy way may be known upon earth c Nor do we desire this Mercy onely for our Comfort but also for the Advancement of thy Glory and the Propagation of the true Religion among all Nations who by the Contemplation of thy Gracious and wonderful Works to and for us will be induced to Love and serve thee and to list themselves among thy People By God's way he understands Either 1. That way wherein God Walks or the manner of his dealing with his People how Gracious and bountiful a Master thou art to all thy Servants Or rather 2. That way wherein God requires Men to walk the way of Gods Precepts the way of Truth or the true Religion as the way or ways of the Lord are frequently taken Gen. 18. 19. Iudg. 2. 22. Psal. 18. 21. and 119. 1. Act. 18. 25. 26 c. the same which in the next Clause is called his Saving Health Heb. Salvation and both together signifie the way of Salvation which the Psalmist desires may be known among all Nations which was expected by the Antient and ungodly Iews at the coming of the Messias who is called the way Ioh. 14. 6. and God's Salvation Luk. 2. 30. And so the Sence of the place is this deal so graciously with thy People Israel that thereby the Gentile-World may at last be allured to joyn themselves with them and to embrace their Religion and Messias according to that famous Prophecy Zech. 8. 23. In those days ten Men out of all Nations shall take hold of the skirt of a Iew saying We will go with you for we have heard that God is with you thy saving health among all nations 3 Let the people praise thee O God let all the people praise thee d O hasten that time when all the Gentiles shall forsake their dumb Idols and serve and Praise thee the Living God as they will have abundant cause to do 4 O let the nations be glad and sing for joy e For thy Transcendent Mercy to them in rescuing them from the Vanities and damnable Errors of their Fathers and in bringing them to the knowledge of the true God and of eternal Life for thou shalt judg f i. e. Rule and govern them as it is explained in the next Clause and as this Phrase is used the people righteously g Which is the great Commendation of any Government and the greatest Argument and Encouragement to the Gentiles to put themselves under it the rather Because they had found the Misery of Living under the unrighteous and Tyrannical Government of the Devil and of their Idolatrous and heathenish Rulers and †Heb. Lead govern h Heb. lead To wit gently as a Shepherd doth his Sheep and not rule them with Rigour as other Lords had done the nations upon earth Selah 5 Let the people praise thee O God let all the people praise thee 6 * Psal. 85. 12. Then shall the earth yield her increase i When the People of the Earth shall be Converted to the Worship and Service of the true God God will take away his Curse from the Earth and cause it to yield them abundance of all sorts of Fruits Under which one Blessing Promised under the Law to them that obey God all other Blessings both Temporal and Spiritual are Comprehended as is very usual in the Old Testament and God even our own God k He who is Israel's God in a peculiar manner by that everlasting Covenant which he hath made with us shall bless us 7 God shall bless us and all the ends of the earth shall fear him PSAL. LXVIII To the chief musician a Psalm or Song of David The occasion of this Psalm seems to have been David's Translation of the Ark to Zion which was managed with great Solemnity and Devoâ—…ion and Celebrated with some Psalms and this among the rest For the first Words are the very same which Moses appointed for such occasions Namb. 10. 35. and the following Verses pursue the same Matter with
that Mercy and Comfort which I either have or hope for Heb. of his Mercy But here also there is as appears by Comparing this with v. 17. a Change of the Person as there was in the foregoing Verse shall prevent me t To wit with the Blessings of Goodness as it is more fully expressed Psal. 21. 3. Thou shalt help me and that seasonably before it be too Late and sooner than I expect God shall let * Psal 92. 11. me see my desire u In their Disappointment and overthrow as it follows Which was very desirable to David no less for the publick good than for his own Safety and Happiness upon †Heb. mine Observers mine enemies 11. * See Gen. 4. 14. 15. Slay them not x To wit suddenly or at once lest my people y My Countrey men Or those over whom thou hast appointed me to be Governour in due time forget z Their former Danger and thy glorious Mercy in delivering them and their own Duty to thee for it Hereby it most plainly appears that David in those and the like Imprecations against his Enemies was not moved thereunto by his private Malice or desire of Revenge but by the Respect which he had to God's Honour and the general good of his People scatter them a Heb. make them to Wander As they wandred about the City and Country to do me Mischief v. 6. so let their Punishment be agreeable to their sin let them wander from place to place to wit for Meat as it is expressed v. 15. that they may carry the Tokens of thy Justice and their own Shame to all places where they come by thy power and bring them down b From that Power and Dignity in which thou hast set them which they do so wickedly abuse and from the height of their Carnal Hopes and Confidences of Success against me O LORD our shield 12. For the sin of their mouth and the words of their lips c For their ungodly and injurlous and pernicious Speeches of which he speaks v. 7. and in many other places let them even be taken d As in a snare in order to their Ruin Let thy Judgments overtake them in their pride e For their proud and insolent Speeches against thee v. 7. and for cursing and lying f For their Execrations and lying Reports which they have raised or spread abroad concerning me which they speak g Which they are ready to utter upon all Occasions 13. Consume them h By degrees and after thou hast made them to wander about v. 11 in wrath consume them that they may not be i To wit in the Land of the Living any more As this Phrase is frequently understood whereof divers instances have been given and let them know k Experimentally and to their cost that God ruleth l Over and above them That though Saul be King yet God is his Superior in Power and Authority and all things among us shall be disposed not as it pleaseth Saul which his Parasites are always suggesting to him but as God will and therefore I shall be preserved and in fit time Crowned in spight of all that Saul or his Forces can do against me in Jacob m In the Land and over the People of Israel whose King and Governour he is in a peculiar manner unto n Or and unto The Conjunction and being oft understood as hath been noted before These words may be referred Either 1. To God's Ruling let them know that God Ruleth not onely in Iacob But also to the Ends of the Earth Or 2 To mens knowing let them or let men know even to the Ends of the Earth that God raleth in Iacob Let thy Judgments be so manifest and dreadful in the Destruction of thy wicked Enemies that not onely Israelites but even the remote Nations of the World may see it and acknowledge thy Power and Providence in it the ends of the earth o Either of this Land Or rather of the World The Sence is That by those Eminent and extraordinary Discoveries of thy Power and Wisdom and Justice it may be Evident both to them and to all that hear of it that thou art no Puny or Inferior or Topical God like the God's of Heathens whose Government is confined to a narrow Compass but the high and mighty God and the great Ruler of the whole World Selah 14. And at evening let them return and let them make a noise like a dog and go round about the city p What was their sin and their choise to do with evil Design let it be their Punishment to do it by Constraint and for Meat as it follows v. 15. 15. Let them wander up and down †Heb. to Eat for meat q To get a Lively-hood ‖ Or if they be not satisfied then they will stay all Night and grudg if they be not satisfied r When their Bodies are hungry let their Minds be discontented Or as others render the Words And lodge or be forced to Lodge all Night when they are not satisfied Let them go to their rest with an empty Stomach 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee s i. e. To thy Honour Or rather of or concerning thee as that Particle is sometimes used O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief musician upon Shushan-eduth a This like the rest seems to be the Name of an Instrument or Song or Tune then well known but now quite unknown and forgotten It may be and is by some rendred The Lilly or Rose of the Testimony or Oracle But why it was so called is a Matter of meer Conjecture and of small importance to us to know ‖ Or a Golden 〈◊〉 Michtam of David to teach b To wit in an Eminent manner Or for the special instruction of God's Church and People in some points of great moment as Concerning the grievous Calamities to which God's Church and People were obnoxious v. 1 2 3. and concerning the certainty of God's Promises and of their Deliverance out of them upon Condition of their Faith and Obedience Which Doctrines were of great moment especially to the Israelites who were and were likely to be Exercised in the same manner and with the same Variety and Vicissitudes of Condition under which their Ancestors had been Or whereas other Songs were to be Learned onely by the Levites or by some of them this possibly was one of them which the People also were to be taught and were to sing upon occasion because of the publick and general Concernment which they all had in the Matter herein contained * 〈◊〉 8. 3. 13. 〈◊〉 18. 3. 〈◊〉
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
Men which Antiently used to be Written in Catalogues out of which the Names of those who died were blotted Or rather 2. Of eternal Life as both Iewish and Christian Interpreters commonly understand it Which agrees best 1. To the use of this Phrase in Scripture For in this Sence men are said to be â—…ritten in the Book Dan. 12. 1. or in God's Book Exod. 32. 32. Or in the Book of Life Phil. 4. 3. â—…el 3. 5. and 13. 8. and 17. 8. and 20. 12. and 21. last 2. To the last Clause of the Verse which explains it of that Book wherein none but the Righteous are written whereas this Life and that attended with Health and Prosperity is Promiscuously given to and taken from good and bad Men. 3. To the quality of the Persons of whom this is said which are the Malicious Enemies of God and of his People and the Murderers of the Lord of Glory who shall be punished with eternal Death In this Book Men may be said to be written Either 1. In Reality by God's Election or Predestination Or 2. In Appearance when a Man is called by God to the Profession and Practice of the true Religion and into Covenant with himself and Professeth to Comply with it and so is written in the writing of the House of Israel which is said of all that are in the Assembly of God's People Ezek. 13 â—… and so seems to others and it may be to himself to be Really written in the Book of Life And when a Man renounceth this Profession and Religion he may be said to be 〈◊〉 out of that Book because his Apostacy makes it Evident that he was not written in it as he seemed to be For this is a known and approved Rule for the understanding of many Texts of Scripture that things are oft said to be done when they onely seem to be done and are not Really done as he is said to find his Life Mat. 10. 39. who falsly imagined that he did find it when in Truth he lost it and to have Mat. 13. 12. who onely seemed to have as it is explained in the Parallel place Luk. 8. 1â—… and to Live Rom. 7. â—… when he vainly Conceited himself to be alive And in like manner Men may be said to be written in or blotted out of this Book when they seem to be so by the Course of their Lives and Actions But that this blotting out is not meant Properly and Positively is clear from the last Branch of this Verse which after the manner of these Books expounds the former wherein this doubtful Phrase is explained by one which is Evident and unquestionable even by his not being written in it For it is impossible that a Mans name should be Properly blotted out of that Book in which it was never written The Sence of the Verse seems to be this Let their Wickedness be so notorious and the Tokens of God's wrath upon them so manifest that all Men may discern that they are blotted out that is that they never were written in the Book of Life in which the Righteous are written and not be written with the righteous e i. e. In that Book of Life in which all righteous or holy Persons and onely they are written whereby it may appear that whatsoever shew or Profession they once made yet they neither are nor were truly righteous Persons 29. But I am poor and sorrowful let thy salvation O God set me up on high f Out of the reach of mine Enemies Or liâ—…t me out of the deep Waters and the Mire in which I was sinking v. 14. 30 I will praise the name of God with a song and will magnifie him with thanks-giving 31 * Psal. 50. 13. 14. 23. This also shall please the LORD better than an oxe or bullock g This sincere and hearâ—…y Sacrifice of Praise is and shall be more grateful to God than the most Glorious legal Sacrifices For so such moral Services ever were 1 Sam. 15. 22. Hosâ—… 6 6. and such Sacrifices shall be accepted when those Legal ones shall be abolished that hath horns and hoofs h This is added as a Description and Commendation of the Sacrifice or Bullock which he supposeth to be of the best sort both tender and Mature as it is when the Horns bud forth and the Hoofs grow hard 32 * Psal. 34. 2. The ‖ Or 〈◊〉 humble shall see this and be glad i Those pious Persons who are grieved for my Calamities shall have occasion to Rejoyce and they will heartily Rejoyce in my Deliverance and Exaltation and your heart shall live k Or be Revived to wit with Joy which were dejected and in a manner Dead with Sorrow Compare Gen. 45. 27. Psal. 22. 26. and 109. 21. that seek God 33 For the LORD heareth the poor and despiseth not his prisoners l Those who are in Prison or any Straits and Afflictions for his sake which is my Case v. 7. 34 Let the heaven and earth m Either 1 Angels and Men. Or rather 2. The Heaven and Earth themselves as in the next Branch the Seas and every thing that moveth â—…erein All which by an usual Figure he invites to praise God aâ—…â—…e doth elsewhere because they all give men occasion to praise God praise him the seas and every thing that †Heb. 〈◊〉 Câ—… moveth therein 35 For God will save Sion n The City of Sion or Ierusalem and his Church and People which are frequently expressed under that Title and build the cities of Judah that they o The humble and Poâ—…r v. 32 33. or his Servants as is explained in the following Verse may dwell there p In the literal Canaan for a long time and in the Heavenly Canaan for ever and have it in possession 36 * Psal. 102. 23. The seed also of his servants shall inherit it q Their posterity shall flourish after them and partake of the same Happiness with them and they that love his name shall dwell therein PSAL. LXX To the chief musician a Psalm of David to bring to remembrance The Contents of this Psalm are almost all to be found Psal. 40. 13. c. Nor is it strange that they are here repeated because the same or like Occasions were oft repeated and David's returning Distresses might well make him sometimes repeat the same Words And as these things were joyned with many other passages in Psal. 40. so they are distinctly repeated as a Form of Prayer which himself or others might use in such a Condition What is necessary for the understanding of this Psalm The Reader may find in the Notes on Psal. 40. 1 MAke hast * â—…al 40. 13. 〈◊〉 â—… 71. 12. O God to deliver me make hast †Heb. to my 〈◊〉 to help me O LORD 2 * 〈◊〉 35. 4. â—…â—…1 13. Let them be ashamed and confounded that seek after my soul let them be turned
Magistrates who are called gods below Verse 6. and Exod. 12. 12. and 22. 28. compared with Act. 23. 5. Psal. 138. 1. and of whom this is expounded Ioh. 10. 34 35. 2 How long will ye judge unjustly e The Psalmist speaketh to them in God's name and reproves them for their continued and resolved unrighteousness in their publick Administrations and * Deut. 1. 17 2 Chron. 19. 7. accept the persons f By over-looking the merits of the cause and giving sentence according to your respect or affection to the person of the wicked Selah 3 †Heb. Iudg. Defend the poor and fatherless g So far as justly you may as this Clause must be limited by comparing this with Levit. 19. 15. do justice to h Heb. Iustifie to wit when his cause is just and he is oppressed by a potent Adversary the afflicted and needy 4 * 〈◊〉 24. 11. Deliver the poor and needy i These he recommends to the special care and protection of Magistrates because such are commonly neglected and crushed by men in higher place and power and they are unable to right themselves rid them out of the hand of the wicked 5 They k The Magistrates of whom this Psalm treats know not l To wit the truth and right of the cause nor the duty of their place Men are oft said in Scripture not to know what they do not love and practise neither will they understand m This their ignorance is willful and affected they will not search out the truth and they shut their eyes lest they should see what they would not they walk on n They persist and proceed it is not one rash and transient action but their constant course in darkness o Either 1. In ignorance or 2. In their sinful and unrighteous courses as darkness is taken Eph. 4. 17 18 and 5. 8. 1 Ioh. 1. 6. Being blinded by their corrupt affections and interests Exod. 23. â—… all the foundations of the earth are †Heb. moved out of course p This corruption of the supreme Rulers doth flow from them to their inferior Officers and Members and manifestly tends to the dissolution of all civil Societies partly by subverting that order and honesty by which they are supported and partly by provoking God the Governor of the world to destroy them for their wickedness 6 * John 10. 34. I have said Ye are gods q I have given you my name and power to rule your people in my stead and all of you r Not onely the Rulers of Israel but of all other Nations for all powers are ordained by God Rom. 13. 1. are children of the most High s Representing my person and bearing both my name and lively characters of my Majesty and Authority as children bear the name and image of their Parents 7. But ye shall die t But let not this make you insolent and secure for though you are gods by name and office yet still you are mortal men you must die and give up your account to me your superior Lord and Governor and you shall die and fall by the hands of my Justice if you persist in your unjust and ungodly courses like men u Or like ordinary men as the Hebrew word Adam sometimes signifies as it doth Psal. 49. 2. If it be objected that there Adam is opposed to Iâ—…h which notes persons of an higher rank in like manner it is here opposed to the same sort of men who are here called gods and fall like one of the princes x So the sence is You who are esteemed by your selves and others gods upon earth shall fall or die as he said in the former branch falling being oft put for dying with this addition that it notes not an ordinary but a violent and judicial death as Exod. 19. 21. Ier. 39. 18. Hos. 5. 5. like one or like other or others as this very word is rendred Iudg. 16. 7 11. which also is expounded there Verse 17. like every or any of the princes i. e. as other unrighteous or tyrannical Rulers have done in all foregoing Ages and still do your eyes seeing it even in like manner shall you to whom now I speak fall and perish if you do not learn by their Examples But these words are by some late Learned Interpreters translated otherwise and that very agreeably to the Hebrew words and accents And you O ye princes or you that are princes before called gods shall fall like one or like every or any of them i. e. of the ordinary men last mentioned So there is onely an Ellipsis of the Pronoun which is frequent in the Hebrew Language Or shall fall together as this word is translated Ezra 2. 64. and 3. 9. or alike as it is rendred Eccles. 11. 6. in like manner to wit as ordinary men do Your god-head shall be taken away from you and your death shall shew you to be but mortal men as others are 8 Arise O God judge the earth y Seeing the state of the world is so universally corrupt and desperate and thy Vicegerents betray their trust and oppress and ruine the Nations of the earth whom they were appointed to preserve do thou therefore O God take the sword of Justice into thine own hand and maintain the cause and rights of the oppressed against their potent Oppressors and let truth and justice be established in all the parts of the earth For as thou wast the Creator so thou still art the supreme and unquestionable Lord and Possessor and Ruler of all Nations and therefore do thou protect and rescue them from all those who invade thine and their rights And although at present thou seemest in some sort to confine thy care to Israel and to neglect other Nations yet there is a time coming when thou wilt bring all Nations to the knowledge of thy self and the obedience of thy Laws and govern them by thy Son and Spirit which thou wilt send into the world for that purpose Do thou therefore preserve them in the mean time till that blessed day cometh and hasten the coming of it for thou shalt inherit all nations z. PSAL. LXXXIII The ARGUMENT The occasion of the Psalm is manifest from the body of it and it seems to have been a dangerous attempt and conspiracy of divers neighouring Nations against Israel or Judah Probably it was that which is mentioned 2 Chron. 20. Wherein all the people here mentioned might be ingaged though all of them be not there expressed this being usual in the sacred Historians for the latter to record some passages which the former omitted Or it may belong to some other History Or it may have a more general respect unto the several Enterprizes and Combinations of all all these people against them some at one time and some at another A Song or Psalm ‖ Or for Asaph of Asaph 1 KEep not thou
against his Enemies Or 2. the Angels yea God himself from Heaven who gave manifest testimony to the righteousness of the Messias declare his righteousness and all the people see his glory l Both Jews and Gentiles shall see and feel the glorious effects of his coming 7 * Exod. 20. â—… Lev. 26. 1. Deut. 5. 8. Confounded be m Let them be ashamed of their former folly herein and be thereby brought to detest and forsake them and those who will obstinately persist in their impiety and Idolatry let them be brought to confusion Or They shall be confounded for this may be a prediction and not an imprecation all they that serve graven images that boast themselves of idols * Heb. 1. 6. worship him all ye gods n All you whom the Gentiles have made the objects of their worship and who are capable of giving him worship which two qualifications agree principally if not solely to the Angels of God whom the Heathens manifestly worshipped in their Images as an inferiour sort of gods of whom therefore this Text is expounded Heb. 1. 6. 8 Zion o Thy people dwelling in Zion or Ierusalem and Iudah to whom Christ came and among whom the Gospel was first preached Or thy Church and People who both in the Prophetical writings are oft called Zion heard p The fame of thy judgments as the following words declare the ruine of Idolatry and the setting up the Kingdom of the Messias in the World and was glad and the daughters of Judah q Particular Churches or rather persons members of Zion rejoyced because of thy judgments r Not that they took pleasure in the ruine of others but because that made way for the advancement of Gods glory and Christs Kingdom in the World O LORD 9 For thou LORD art high above all the earth thou art exalted far above all gods s As thou always wert so in in truth so thou hast now proved and declared thy self to be such in the Eyes of the whole World by subduing them under thy feet 10 Ye that love the LORD t O all you who love and worship the true God and his anointed and rejoice in the establishment of his Kingdom * Psal. 34. 14. Amos 5. 15. Rom. 12. 9. hate evil u Shew your love to him by your abhorrency of all Idolatry which is sometimes called evil or sin by way of eminency and of all other wickedness he preserveth the souls of his saints he delivereth them out of the hand of the wicked x And although you that love the Lord Christ and his Kingdom will meet with many troubles and persecutions yet be not discouraged for he will preserve you in troubles and in his time deliver you out of them all 11 * Psal. 112. 4. Light y i. e. Joy and felicity as this word is used Esth. 8. 16. Psal. 112. 4. and oft elsewhere is sown z Is prepared or laid up for them and shall in due time be reaped by them possibly in this life but undoubtedly in the next And therefore bear your afflictions for Christ with patience and chearfulness for the righteous and gladness for the upright in heart 12 Rejoyce in the LORD ye righteous and give thanks ‖ Or to be â—…morial at the remembrance of his holiness a In consideration of his holy and righteous nature and government or of his faithfulness in making good that great promise of sending the Messias into the World for holiness is sometimes taken for faithfulness which is one part or branch of it PSAL. XCVIII A Psalm The matter and scope of this Psalm is the same with the former and is an evident prediction of the coming of the Messias and of the blessed effects thereof 1 O * 〈◊〉 33. 3. 〈◊〉 1. Sing unto the LORD a new song for he hath done marvellous things his right hand and his holy arm * 1 Sam. 25. 〈◊〉 Heb. hath gotten him the victory a God by his own onely power hath overcome all difficulties and Enemies and hath in spight of all set Christ upon his Throne and propagated his Kingdom in the World 2 * 〈◊〉 52. 10. The LORD hath made known his salvation b The redemption or salvation of the World by the Messias which was hitherto reserved as a secret among the Jews yea was not thoroughly known and believed by the most of the Jews themselves his righteousness c Either his faithfulness in accomplishing this great promise of sending the Messias or his goodness and mercy oft called by this Hebrew word or the righteousness of God or of Christ revealed in the Gospel hath he ‖ Or 〈◊〉 openly shewed in the sight of the heathen 3 He hath remembred his mercy and his truth c He hath now actually given that mercy which he had promised to the Israelites toward the house of Israel all the ends of the earth d All the Inhabitants of the Earth from one end to another have seen e i. e. Enjoyed it as this word is oft used as hath been proved again and again the salvation of our God 4 Make a joyful noise unto the LORD all the earth f Because you all do now partake of the same priviledges with the Jews join with them in worshipping and praising of God make a loud noise and rejoice and sing praise 5 Sing unto the LORD with the harp with the harp and the voice of a psalm g The worship of the New Testament is here described in phrases taken from the rites of the old as Psal. 92. 3. and oft elsewhere 6 With trumpets and sound of cornet make a joyful noise before the LORD the king 7 Let the sea roar and the fulness thereof h All those Creatures wherewith it is replenished which by a poetical strain are invited to praise God See of this and the next Verses the notes on Psal. 96. 11 12 13. the world and they that dwell therein 8 Let the flouds clap their hands let the hills be joyful together 9 Before the LORD * 〈◊〉 96. 13. for he cometh to judge the earth with righteousness shall he judge the world and the people with equity PSAL. XCIX This Psalm is supposed to be Davids and the matter of it seems to suit to his time and the state of affairs which then was although as David was a type of Christ so this Psalm may look beyond David unto the Messias But it doth not speak so fully nor clearly of the Messias as the foregoing Psalms do 1 * 〈◊〉 93. 1. THE LORD reigneth let the people a To wit such as are Enemies to God and to his people tremble * 〈◊〉 80. 1. he sitteth between the cheruhims b Upon the Ark. See 1 Sam. 4. 4. He is present with his people to protect them and to punish their Enemies let the
following words which shall not pass l Which decree shall never be made void 7 Praise the LORD from the earth ye dragons m Either 1. dragons and serpents which abide in the deep caverns and holes of the earth or 2. whales or other Sea-monsters which dwell in the depths of the Sea which are oft called by this name as Iob 7. 12. Ezek. 29. 3. and elsewhere as the word here rendred deeps is most commonly used concerning the Sea and all deeps 8 Fire n Lightnings and other fire-works of the air and hail snow and vapor o Or sumes hot exhalations as the word properly signifies as cold exhalations are comprehended under the title of snow And both of them arising from the earth are here fitly mentioned as belonging to it stormy wind fulfilling his word p Executing his commands either for the comfort and refreshment or for the punishment of the inhabitants of the earth 9 Mountains and all hills fruitful trees and all cedars q Admirable for your height and strength and use though not for your fruit 10 Beasts and all cattel creeping things and †Heb. birds of wing flying fowl 11 Kings of the earth r Who though you are called gods and adored like gods by your Subjects yet are but men and the creatures and Subjects of this Soveraign Lord to whom you owe both your being and all your power and dignity and all people princes and all judges of the earth 12 Both young men and maidens old men and children 13 Let them praise the Name of the LORD for * Psal. 8. 1. Isai. 12. 4. his Name alone is †Heb. exalted excellent his glory is above the earth and heaven s Not so much in place as in excellency above all the glories which are in earth and in Heaven 14 He also exalteth the horn of his people t To wit above the horns of all the people in the world in respect of their spiritual and eternal priviledges as it here follows The born in Scripture doth commonly note strength victory glory and felicity as Deut. 33. 17. and every where the praise u Either 1. He is the praise as God is called Deut. 10. 21. to wit the God of their praise as Psal. 109. 1. the chiefest object and matter of it or 2. which is the praise Which work of God in exalting their horn is their glory and maketh them praise-worthy or obligeth and provoketh them in a singular manner to perform this great duty of praising God which is so generally neglected by others of all his saints even of the children of Israel a people near unto him x By special relation and friendship and covenant and by familiar intercourses God manifesting his face and favour to them and they frequently and solemnly approaching into his presence and worshipping him at his footstool Praise ye the LORD PSAL. CXLIX The scope and design of this Psalm is to stir up and encourage Gods people to praise him either 1. for their deliverance out of Babylon and the promises which God had given them of the perfection of that work and of the enlargement of their power and dominion in the world or rather 2. for the establishment of the Kingdom of Israel in Davids hands and for that safety and glory and victory over their enemies which they expected by that means But withal the Psalmist or the Spirit of God which dictated this Psalm to him had a further prospect even to the Messiah of whom David was a Type and who was to succeed David in the Throne and to bring that Kingdom to its highest perfection And so divers of the Jewish Doctors understand this Psalm 1 †Heb. Hallelujah PRaise ye the LORD * Psal. 33. 3. Sing unto the LORD a new song a For these new mercies conferred upon us denied to former times and his praise in the congregation of saints 2 Let Israel rejoyce in * Psal. 100. 3. him that made him b That made them not onely his creatures but which is unspeakably greater his people or that advanced and adorned them with singular priviledges as this word is used 1 Sam. 12. 6. and elsewhere let the children of Zion be joyful in their king c David and his posterity and especially the chief of all of them the Messiah Let them rejoyce and bless God that they have so potent so wise and so just a King 3 * Psal. 81. 2. Let them praise his Name ‖ Or with the pipe in the dance let them sing praises unto him with the timbrel and harp d According to the usage of that time and dispensation 4 For the LORD taketh pleasure in his people e He loveth them above all people and rejoyceth over them to do them good he will beautifie f Heb. adorn or glorifie make them amiable and honourable in the eyes of the world who now hate and despise them the meek g Or humble to wit his people as he now said who are oft in Scripture described by that character because all true Israelites are such and all Israelites profess and ought to be such Or the afflicted as that word is oft used in Scripture which hath been observed before his poor afflicted and oppressed people to whom the following salvation is most needful and acceptable with salvation h Both temporal in delivering them from and setting them above all their enemies and afterwards with everlasting salvation and glory 5 Let the saints be joyful in glory i For the honour which God putteth upon them let them sing aloud upon their beds k Either 1. for their safe and sweet repose and peace which is signified by resting in beds Isa. 57. 2. or 2. by night as well as by day even in the time devoted to rest and sleep which they shall borrow to praise God for his eminent and extraordinary blessings as David frequently did upon such occasions 6 Let †Heb. the exaltations the high praises of God be ‖ Heb. in their throat in their mouth l Heb. in their throat Which signifies vocal praise and that with a loud voice and a * Heb. 4. 12. Rev. 1. 16. two-edged sword in their hand m Not onely to defend themselves from their enemies but as it follows to revenge themselves upon them 7 To execute vengeance upon the heathen n For all their cruelties and injuries towards Gods people This was literally accomplished by David upon the Philistines Ammonites Syrians and other neighbouring Nations and Princes which were bitter enemies to Gods people And the same thing was done afterward in the Christian world when God raised up Christian Princes who did by the help of the Christians fighting with and under them severely revenge the blood of the martyred Christians upon their cruel Persecutors and Tyrants in divers ages It may also be
understood of the spiritual plagues which Christ by the hand or ministry of his Apostles and Ministers did inflict upon the hearts and consciences of his incorrigible enemies who by Gods word and ordinances were either tormented or hardned to their destruction Yea it may have a respect unto the last day of judgment in which the Saints shall judge the world 1 Cor. 6. 2. which will be a most dreadful execution of this vengeance c. and punishments upon the people 8 To bind their kings with chains and their nobles with fetters of iron o Of which see the Note on the foregoing verse 9 * Deut. 7. 1 2. To execute upon them the judgment written p Appointed and declared in the holy Scripture as Deut. 12. 32. 29. 19. 32. 41 42 43. and elsewhere This is added to shew that they do not this work to satisfie their own malicious or revengeful inclinations but in obedience to Gods commands and onely in such manner as God hath allowed in his word this honour have all his saints q The honour of these actions belongs to all the Saints for whose sakes God appointed this in his word and afterwards executed it by his providence Praise ye the LORD PSAL. CL. This Psalm agrees much with the former and is an invitation to all men to praise God and especially to the Levites or those of them who were appointed to this work as may be gathered both from the place in which they are to praise him which is according to our Translation in his Sanctuary v. 1. and from that great variety of instruments here mentioned all which were frequently used in their Temple-service and seldom elsewhere 1 †Heb. Hallelujah PRaise ye the LORD Praise God in his sanctuary a In his Temple where this work was to be performed constantly and solemnly Or who dwelleth in his Sanctuary So it describeth and limiteth the object of their praises Or. for as this particle is used in the next verse his Sanctuary for this great favour of placing his Sanctuary and dwelling place amongst men praise him in the firmament of his power b In his heavenly mansion there let the blessed Angels praise him Or who dwelleth in the firmament or spreading forth of his power to wit in the Heavens which were stretched out by his great power and in which are the most glorious testimonies of his infinite power Or for the firmament c. for that glorious and astonishing piece of his workmanship 2 * Psal. 145. 5 6. Praise him for his mighty acts praise him according to his excellent greatness c As his infinite Majesty deserves to be praised 3 Praise him with the sound of the ‖ Or cornet trumpet * Psal. 81. 2. 149. 3. praise him with the psaltery and harp 4 Praise him with the timbrel and ‖ Or 〈◊〉 dance praise him with stringed instruments and organs 5 Praise him upon the loud cymbals praise him upon the high sounding cymbals 6 Let every thing that hath breath d Every living creature in heaven and in earth 〈◊〉 5. 13. according to their several capacities some objectively others actively as was noted before praise the LORD Praise ye the LORD PROVERBS THe Pen-man of this Book is expressed in the Title Solomon who was famous for his Proverbs of which he spake Three Thousand as it is recorded 1 King 4. 32. the most eminent and useful of them being doubtless collected in this Book And that the greatest part of this Book was composed by Solomon doth sufficiently appear because that part of it which was collected and composed by other hands is so plainly distinguished from the foregoing part Ch. 25. 1. The Nine first Chapters contain a Preface or Introduction to the Book or an Exhortation to true Wisdom and all the following Chapters contain the Precepts of Wisdom called Proverbs Wherein we are not to expect that order and coherence which is in many other Books of Scripture CHAP. I. 1. THe * 〈◊〉 â—…in 4. 32. Chap. 10. 1. 〈◊〉 〈◊〉 1. proverbs a Proverbs are ancient and wise and short Sayings in common use whereof some are plain and easie others are intricate and obscure of Solomon b Proceeding from Solomon and most of them digested by him into this Book See the Preface the son of David king of Israel 2. To know c Written to help men to know throughly and practically wisdom d Both humane Wisdom to conduct our Affairs in this Life which divers of the following Proverbs do and especially divine Wisdom which Solomon chiefly designed or to make men wise to know their duty and to save their Souls and instruction e The Counsels and Instructions delivered either by God or by Men in order to the attainment of Wisdom to perceive the words of understanding f Either 1. Which are the effects of a good understanding Or 2. Which teach a man true Understanding whereby to discern between Truth and Error between Good and Evil to chuse the former and to refuse the latter 3. To receive the instruction g Willingly to receive the Counsels of others which is a good step to Wisdom and a part of it of †〈◊〉 〈◊〉 wisdom h Such as is wise and tends to make men wise and prudent This is opposed to the Instruction of Fools and folly of which Prov. 16. 22 19. 27. For folly or wickedness hath its School and multitudes of Scholars that are very apt to learn its Lessons justice and judgment and †〈◊〉 〈◊〉 equity i Which teach men just judgment or equity to wit their whole Duty both to God and to others and to themselves These three words seem to signifie the same thing and are heaped together to note either the necessity of the Precept or the exactness and diligence which is required in the practice of it 4. To give subtilty k Or rather Prudence as this word is used Prov. 3. 21. 5. 2. 8. 5 12. which elsewhere is taken in an evil sense for craft or subtilty to the simple l Such as want wisdom and are easily deceived by others and therefore most need this blessing to the young man m Which wants both Experience and Self-government knowledge and ‖ 〈◊〉 adviseâ—… discretion 5. * Chap. 9. 9. A wise man will hear n Is not self-conceited as Fools are but willing to learn from others and therefore will attend to the following Instructions and will encrease learning o And thereby will gain this great benefit to grow in knowledge and wisdom This he adds to shew that this Book is useful and necessary not only to the simple but also to the most wise and knowing Persons and a man of understanding shall attain unto wise counsels p Not to deep speculations but practical consideration to the art of
River yet they shall be freed from the disadvantage of it which is That the Enemies may come against them in Ships for no Galleys nor Ships of the Enemies shall be able to come into this River to annoy them 22. For the LORD is our judge t To judge for us to plead our Cause against our Enemies as the ancient Judges of Israel did Iudg. 2. 16. the Lord is our * Jam. 4. 12. †Heb. statute-maker lawgiver u Our chief Governour to whom it belongs to give Laws and to defend his People the LORD is king he will save us 23 ‖ Or they have forsaken thy tacklings Thy tacklings are loosed x He directeth his Speech to the Assyrians and having tacitely designed their Army under the notion of a gallant Ship ver 21. he here represents their broken and undone condition by the Metaphor of a Ship tossed in a tempestuous Sea having her Cables broken and all her Tacklings loose and out of order so as she could have no benefit of her Masts or Sails and therefore is quickly broken or swallowed up by the Sea they y The Assyrians of whom he still speaks as in the first Clause he spake to them could not well strengthen their mast they could not spread the sail then is the Prey of a great spoil divided the Iame take the prey z They who came to spoil and prey upon my People shall become a prey to them and shall be forced to flee away so suddenly that they shall leave so many Spoils behind them that when strong and active Men have carried away all that they desired there shall be enough left for the Lame who come last to the Spoil The general Sence of the place is That God's People shall be Victorious over all their Enemies 24. And the inhabitants a To wit of Ierusalem God's people shall not say I am sick b Shall have no cause to complain of any sicknes or calamity shall be fully delivered from all their Enemies and evil Occurrents shall enjoy perfect tranquility and prosperity the people that dwell therein shall be forgiven their iniquity c This may be added Either 1. as the Reason of the foregoing priviledge Their Sins the main causes of all their Distresses shall be pardoned and therefore their Sufferings the effects of Sin shall cease Or 2. as an additional Favour They shall not onely receive from me a glorious Temporal Deliverance but which is infinitely better the pardon of all their Sins and all those spiritual and everlasting Blessings which attend upon that Mercy CHAP. XXXIV 1. COme near ye nations to hear and hearken ye people a Let the People of all Nations take notice of what I am about to say and do as that wherein they are generally concerned and by the consideration whereof they may if they will be instructed and so delivered from the Calamity here denounced let the earth hear and †Heb the fulness thereof all that is therein the world and all things that come forth of it b Heb. All the off-springs of it Either 1. all the Trees and Fruits and other productions of it For it is usual with the Prophets by a Figure to turn his Speech to these senseless Creatures Or 2. all the Inhabitants of the World as the Chaldee and other Ancients restrain and understand this general Expression which also is Emphatical and admonisheth the proud and insolent Sons of Men of their mean and obscure Original that how great and glorious soever they may seem to themselves or others yet in truth they are but a better sort of Mushromes springing out of the Earth for Dust they are and unto dust they must return as was said Gen. 3. 19. 2. For the indignation of the LORD is upon all nations c Not onely upon the Assyrians and those Nations which were Confederate with them in this Expedition but upon all other Enemies of my People whatsoever and his fury upon all their armies he hath utterly destroyed them d He will infallibly Destroy all of them he hath delivered them to the slaughter 3. Their slain also shall be cast out e Into the Fields where they shall lie unburied and be left for a prey to all ravenous Birds and Beasts Whereby he implies either the vast Numbers which shall be Slain so as they could not have time or place to Bury them Or the curse of God upon them and the Peoples contempt and abhorrency of them and * Joel 2. 20. their stink shall come up out of their carcases and the mountains f About Ierusalem where they are supposed to be gathered to Fight against Ierusalem as the Assyrians now were and as other Enemies afterward would be Zech. 12. 2. 14. 2. shall be melted with their blood g Shall be filled with their Blood which shall run down abundantly from the Mountains with great force and dissolve and carry down part of the earth of the Mountains with it as great showers of Rain frequently do 4. And all the host of heaven h The Sun and Moon and Stars which frequently come under this name in Scripture as Deut. 4. 19. and 17. 3. and elsewhere shall be dissolved i Shall seem to be dissolved So great shall be the confusion and consternation of Man-kind as if all the frame of the Creation were broken into pieces Some understand this of the general Judgment which some passages here following will not permit But it is a very usual thing for Prophetical Writers both in the Old and New-Testament to represent great and general Calamities in such words and phrases as properly agree to the Day of Judgment as on the contrary The glorious Deliverances of God's People are set forth in such Expressions as properly agree to the Resurrection from the Dead See Ezek. 37. 7. Ioel. 2. 31. 3. 15. Revel 6. 12 13. and the heavens shall be * Rev. 6. 14. rolled together as a scroll k Heb. as a book for Books were then written in Scroles which they usually rolled up together and when they were so no Man could â—…ead any word in it and no more shall any Man be able to see those goodly Lights of Heaven for they shall all be obscured and confounded This Phrase is used also Isa. 8. 1. Revel 6. 14. and all their host shall fall down as the leaf that falleth off from the vine l When it is withered and as a * Rev. 6. 13. falling fig m Which falleth either through great Maturity or being thrust out by green Figs coming forth or by any other accident from the fig-tree 5. For * Jer. 46. 10. my sword shall be bathed n In the Blood of these People Heb. Is or shall be made drunk in heaven o Either 1. in my Church which is called Heaven Dan. 8. 10. Revel 4. 1.
be now almost void of Inhabitants it shall be impeopled again but thou shalt be called f i. e. Be as you have frequently had such instances ‖ That is my delight is in her Hephzi-bah g My delight is in her a new Name agreeing with her new Condition and thy land ‖ That is married Beulah h Married agreeing to her new Relation she shall be as one well married to the great improvement of her state Ier. 3. 14. Hos. 2. 18 19 20. for the LORD delighteth in thee and thy land shall be married i Thou shalt see the encrease of thy Children again in thy Land as the fruit of thy married condition which by reason of thy being forsaken of thy Husband were in a manner wasted and decayed And this refers to the great enlargement of the Church in the Gospel days Or rather shall be possessed as the word baâ—…l properly signifies and so it answers to desolate thou shalt be no more desolate but possessed and this helps to solve a difficulty in the next verse which otherwise may seem an impropriety That the Sons should marry the Mother 5 For as a young man marrieth a virgin k This is delivered as a demonstration of what was said in the close of the 4th verse and it is said Young and Virgin to note their suitableness not Old and Young but such as may delight each in other signifying that mutual content that would be in all parties thus it was at the first preaching of the Gospel Act. 2. 41 to 47. so shall thy sons l Whereas it is improbable that the Spirit of God should carry on so sacred a Prophecy by a similitude so abhorrent â—…o Nature the Son should marry the Mother the scruple is easily satisfied by taking the word in its right signification to possess as in the foregoing verse reading it thus as a young man marrieth or possesseth a Virgin so shall thy Land be inhabited or possessed by thy Sons they shall dwell with thee as a man dwells with his Wife and thus the LXX And it is said Sons to distinguish them from strangers by whom she should not any longer be inhabited but by her own natives and expressed by marrying to signifie not only their unity of affection in the evenness of their living but of Faith in their common profession called the Common Faith Tit. 1. 4. according to which Paul calls him his Son marry thee and †Heb. with the joy of the bridegroom as the bridegroom rejoiceth m Taketh delight in her so shall thy God viz. Christ God and Man in thee see ver 4. Christ is often called a Bridegroom and his Church a Bride 2 Cor. 11. 2. Rev. 21. 2 9. over the bride so * Ch. 65. 19. shall thy God rejoice over thee 6 * Ezek. 3. 17. 33. 7. I have set watchmen n Understand by these either 1. Angels as they are called Dan. 4. 13 23. Or 2. Magistrates see chap. 56. 10. Or rather 3. Ministers When once the Church shall be restored again God will undertake for its Safety and Protection partly by Magistracy and partly by Ministry whom he here by a Metaphorical Allegory calls Watchmen but the next words seem principally to intimate Spiritual Watchmen thy spiritual safety Heb. 13. 17. and said to be upon the Walls as being thence able to espy dangers at the greater distance Cant. 1. 7. upon thy walls O Jerusalem which shall never hold their peace day nor night o There shall be a most vigilant and industrious Ministry their constancy being intimated by Day and Night either in Praying or Teaching or warning this being their Office ‖ 〈◊〉 that are the Lords remembrancers Ch. 43. 26. ye that make mention p i. e. Are his servants To make mention of one is according to the Hebrew Phrase to be servant to him of whom we make mention ch 26. 13. And here especially are meant his Servants in ordinary his Remembrancers either such as put God in mind of his Promise like such Officers that great Men have about them on purpose to mind them of the publick affairs Or such as make the Lord to be remembred putting his People in mind of him of the LORD keep not silence q This seems to be the charge that he gives to his Watchmen that they never prove remiâ—…s or negligent 7 And give him no †Heb. silencâ—… rest r The same with the foregoing Verse and very acceptable to God Luke 11. 8 9 10. till he establish and till he make Jerusalem a praise in the earth s By sending the Messiah and those Labourers into his Vineyard whereby the Church may be established and settled on sure foundations and so become matter of Praise to God All the Nations may praise him for her Psal. 67. 3 4. Or that she may be praised and become renowned and famous in the Eyes of the World see ch 60. 9. 61. 9 11. 8 The LORD hath sworn by his right hand t This and the next Verse are much to the same purpose wherein the Prophet to encourage them to their industrious endeavours tells them that the Lord had sworn to see to the prosperity of Jerusalem And he names the Hand to signifie his faithfulness as the giving of our hand notes our Fidelity and Arm to signifie his Power the Arm of his strength i. e. his strong Arm these being eminently to be engaged and put forth for his People he swears by them and by the arm of his strength †Heb. If I give c. surely u Or Iâ—… I give an usual Aposiopesis an abrupt form of swearing implying somthing of an imprecation as great as can be expressed q. d. never account me Faithful or Almighty if I accomplish not this I will no more * Deu. 28. 31. c. Jer. 5. 17. give thy corn tâ—… be meat for thine enemies and the sons x See ch 61. 5. of the stranger shall not drink thy wine for the which thou hast laboured y The meaning is that Meat and Drink and all necessaries that thou hast laboured for the Babylonians took away from thee but now it shall be so no more he will not give thee up to the Will of thine Enemies 9 But they that have gathered it z i. e. The Wine mentioned in the former verse that have brought it from their several Vineyards and laid it up in their Cellars every one shall eat the fruit of his own labours thou shalt not sow and another reap as formerly shall eat it and praise the LORD a They themselves shall praise him viz. for his Bounty and Goodness and others also that shall be partakers with them God will be bountiful and they shall be thankful and they that have brought it together shall drink it * See Deu. 12. 12. 14. 26. 16. 11
Spiritual Promises and especially that of the Messiah coming out of his Loins and assuring it by a special Covenant Sealed by Circumcision the Church began now to take Root and to be imbodyed in Jacob's Family under the name of Israel and here God undertook the protection of his People and Worship by the visible presence of Christ her Head that Angel of the Covenant going continually with them Comforting and Defending them till they came into Aegypt where the Church continued until Joseph's Death where this Book ends CHAP. I. IN * 〈◊〉 â—…6 102. 〈◊〉 â—… 146. 6. 〈◊〉 24. Jer. 〈◊〉 51. 15. 〈◊〉 12. 1. Acts 〈◊〉 1â—… 17. 24. 〈◊〉 11. 3. the beginning a To wit Of Time and Things in the first place before things were distinguished and perfected in manner hereafter expressed Or the sense is this The beginning of the World was thus And this phrase further informeth us that the World and all things in it had a beginning and were not from Eternity as some Philosophers dreamed God Created b Made out of nothing the Heaven and the Earth c Either 1. The Heaven and Earth as now they are with their Inhabitants So this verse is a sum in or brief of what is particularly declared in the rest of this Chapter Or 2. The substance and common matter of Heaven and Earth Which seems more probable by comparing this verse with the next where the Earth here mentioned is declared to be without form and the Heavens without Light as also with Gen. 2. 1. Where the Heavens and the Earth here only said to be created are said to be finished or perfected Yet I conceive the third Heaven to be included under the Title of the Heaven and to have been created and perfected the first day together with its blessed Inhabitants the Holy Angels as may be collected from Iob 33. 6 7. But the Scripture being written for men and not for Angels the Holy Ghost thought it sufficient to comprehend them and their dwelling place under that general term of the Heavens and proceedeth to give a more particular account of the visible Heavens and Earth which were created for the use of man In the Hebrew it is The Heavens and the Earth For there are three Heavens mentioned in Scripture The Aereal the place of Birds Clouds and Meteors Matth. 26. 64. Rev. 19. 17. 20. 9. The Starry the Region of the Sun the Moon and Stars Gen. 22. 17. The highest or third Heaven 2 Cor. 12. 2. the dwelling of the Blessed Angels 2. And the Earth e The same confused mass or heap is here called both Earth from its most solid and substantial part and the deep from its vast bulk and depth and Waters from its outward face and covering See Psal. 104. 6. 2 Pet. 3. 5. was without form and void f i. e. Without order and beauty and without furniture and use and darkness was upon the face g The surface or uppermost part of it upon which the light afterward shone Thus not the Earth onely but also the Heaven above it was without light as is manifest from the following verses of the deep and the Spirit of God h Not the Wind which was not yet Created as is manifest because the Air the Matter or Subject of it was not yet produced But the Third Person of the Glorious Trinity called the Holy Ghost to whom the work of Creation is attributed Iob 26. 13. as it is ascrib'd to the Second Person the Son Ioh. 1. 3. Col. 1. 16 17. Heb. 1. 3. and to the first Person the Father every where moved upon the face of the Waters * i. e. Upon the Waters To cherish quicken and dispose them to the production of the things after mentioned It is a Metaphor from Birds hovering and fluttering over and sitting upon their Eggs and young Oaes to cherish warm and quicken them 3. And God said i i. e. Commanded not by such a word or speech as we use which agreeth not with the spiritual nature of God but either by an act of his powerful will called the Word of his Power Heb. 1. 3. Or by his substantial Word his Son by whom he made the Worlds Heb. 1. 2. Psal. 33. 6. who is called The Word partly if not principally for this reason Iohn 1. 1 2 3. 10. * 2 Cor. 4. 6. Let there be Light And there was Light k Which was some bright and lucid Body peradventure like the fiery Cloud in the Wilderness giving a small and imperfect Light successively moving over the several parts of the Earth and afterwards condensed encreased perfected and gathered together in the Sun 4. And God saw l i. e. Observed with approbation the Light that it was good m i. e. Pleasant and amiable agreeable to Gods purpose and mans use and God divided †Heb. Between the Light and between the Darkness the Light from the Darkness n Made a distinction or separation between them in place time and use that the one should succeed and shut out the other and so by their vicissitudes make the day and the night 5. And God called the Light Day and the Darkness he called Night †Heb and the Evening was and the Morning was c. and the Evening and the Morning o It is acknowledged by all that the Evening and the Morning are not here to be understood according to our common usage but are put by a Synecdoche each of them for one whole part of the natural day But because it may be doubted which part each of them signifies some understand by Evening the foregoing day and by the Morning the foregoing night And so the natural day begins with the Morning or the light as it did with the antient Chaldeans Others by Evening understand the first night or darkness which was upon the face of the Earth ver 2. which probably continued for the space of about twelve hours the beginning whereof might fitly be called Evening and by Morning the succeeding light or day which may reasonably be supposed to continue the other twelve hours or thereabouts And this seems the truer opinion 1. Because the darkness was before the light as the Evening is put before the Morning v. 5 and 8. and afterwards 2. Because this best agrees both with the vulgar and with the Scripture use of the terms of Evening and Morning 3. Because the Jews who had best opportunity of knowing the mind of God in this matter by Moses and other succeeding Prophets begun both their common and sacred days with the Evening as is confessed and may be gathered from Levit. 23. 32. were the first day p Did constitute or make up the first Day Day being taken largely for the natural Day consisting of 24 hours These were the parts of the first Day and the like is to be understood of the succeeding days Moreover God who
could have made all things at once was pleased to divide his work into six days partly to give us occasion more distinctly and seriously to consider Gods works and principally to lay the Foundation for the weekly Sabbath as is clearly intimated Gen. 2. 2 3. and Exod. 20. 9 10 11. 6. ¶ And God said * Psal. 136. 6. Jer. 10. 12. 51. 15. Let there be †Heb. expansion a Firmament q Or An Extension or a Space or place Extended or stretched out and spread abroad like a Tent or Curtain in the midst of the Waters r i. e. Between the Waters though not exactly in the middle place as Tyrus is said to sit or be situated in the midst of the Seas Ezek. 28. 2. Though it was but a little space within the Sea But of these things see more in the next verse and let it divide the Waters from the Waters 7. And God made the Firmament s The Firmament here is Either 1. The Starry Heaven so called not from its solidity but from its fixed durable and in a sort incorruptible and unchangeable nature Or 2. The Air called here The expansion or extension because it is extended far and wide even from the Earth to the third Heaven called also The Firmament because it is fixed in its proper place from whence it cannot be moved unless by force and divided the Waters which were under the Firmament from the Waters which were above the Firmament t The Waters under the Firmament are Seas Rivers Lakes Fountains and other Waters in the bowels of the Earth The Waters above the Firmament or above the Heavens as they are called Psal. 148. 4. are either 1. A Collection or Sea of Waters placed by God above all the visible Heavens and there reserved for ends known to himself Or rather 2. The Waters in the Clouds for the Clouds are called Waters Psal. 18. 11. and 104. 3. and are said to be in Heaven 2 Sam. 21. 10. Matth. 24. 30. and the production thereof is mentioned as an eminent work of Gods Creation Iob 35. 5. and 36. 29. Psal. 147. 8. Prov. 8. 28. which therefore it is not credible that Moses in his History of the Creation would omit which he doth if they be not here meant and these are rightly said to be above the Firmament i. e. The Air because they are above a considerable part of it and it was so u As God commanded and ordered it so it was done and setled 8. And God called the Firmament Heaven And the Evening and the Morning were the second day 9. ¶ And God said * Job 26. 10. 38. 8. Ps. 33. 7. 104. 9. 136 6. Prov. 8. 29. Jer. 5. 22. Let the Waters under the Heaven x Both the great Abyss or deep of Water which is shut up in the bowels of the Earth Gen. 7. 11. Ps. 24. 2. and 33. 7. and 136. 6. as also the Sea and Rivers all which are here said to be gathered together into one place because of their Communication and mixture one with another be gathered together unto one place and let the dry land appear y For hitherto it was covered with Water v. 2. 2 Pet. 3. 5. And it was so 10. And God called the dry land Earth and the gathering together of the Waters he called Seas z Not Sea but Seas because of the differing quantity and nature both of several Seas and of the Rivers and other lesser collections of Waters all which the Hebrews call Seas and God saw that it was good a The separation of the Waters was begun on the Second day v. 6. c. but not perfected till this Third day Therefore Gods approbation of that work is not mentioned there but here only 11. And God said Let the Earth bring forth b The sence is For the present let it afford matter out of which I will make grass as mans Rib afforded matter out of which God made Woman and for the future let it receive vertue or power of producing it out of that Matter which I have made and suited to that end †Heb. tender Grass Gr. Herb. Grass c That which groweth of it self without Seed or Manuring and is the food of Beasts the Herb yielding Seed d For the propagation of their several kinds to wit mature and perfect Herbs which alone yield Seed So afterwards God made man not in the state of Childhood but of grown and perfect Age. and the Fruit-tree yielding Fruit after his kind e i. e. According to the several kinds of Fruits whose Seed is f Now is by my constitution and shall be for the future in it self g i. e. In some part of it self either in the root or branch or leaf or bud or fruit The sence is Which is sufficient of it self for the propagation of its kind without any Conjunction of Male and Female upon the Earth And it was so 12. And the Earth brought forth Grass and Herb yielding Seed after his kind And the Tree yielding Fruit whose Seed was in it self after his kind And God saw that it was good h This clause is so often added 〈◊〉 â—…ew that all the disorders evil and hurtful qualities that 〈◊〉 are in the Creatures are not to be imputed to God who made all of them good but to mans sin which hath corrupted their Nature and perverted their Use. 13. And the Evening and the Morning were the third Day 14. ¶ And God said Let there be * Deut. 4. 19. Psal 136. 7. Lights i To wit more glorious Lights than that created the first Day which probably was now condensed and reduced into these Lights which are higher for place more illustrious for Light and more powerful for influence than that was Note here that Herbs and Trees were created before the Sun whose influence now is necessary for their production to shew that God doth not depend upon the means or upon the help of the Creatures in his operations in the Firmament of the Heaven to divide †Heb. between the Day and between the Night the Day k i. e. The artificial day reaching from Sun-rising to Sun-setting from the Night And let them be for Signs l For the designation and distinction of times as months weeks c. as also for the signification of the quality of the weather or season by the manner of their rising and setting Matth. 16. 2. By their Eclipses Conjunctions c. And for the discovery of supernatural and miraculous effects of which see Ios. 10. 13. Esa. 38. 8. Luc. 21. 25 26. Act. 2. 19 20. and for Seasons m By their Motions and Influences to produce and distinguish the four Seasons of the year mentioned Gen. 8. 22. And to shew as well the fit Times and Seasons for Sowing Planting Reaping Navigation c. as for the observation of set
and solemn Feasts or other times for the ordering of Ecclesiastical or Civil Affairs and for days n By their diurnal and swift motion to make the days and by their nearer approaches to us or further distances from us to make the days or nights either longer or shorter or equal He speaks here of natural days consisting of 24 hours and years o By their annual and slower motion to make years 15. And let them be for Lights in the Firmament of the Heaven to give Light upon the Earth And it was so 16. And God made †Heb. the two great c. two great Lights * Or Enlightners as the word properly signifies the greater Light p The Sun which is really and considerably greater than the Moon or any of the Stars or the whole Earth And the Moon called here the lesser Light is greater than any of the Stars not really but in appearance and in clearness and light in respect of which it is called great in this place and both are much greater in efficacy and use than any of the Stars †Heb. for the 〈◊〉 of the day c. to rule the Day q Either 1. To influence the Earth and its Fruits with heat or moisture and to govern mens actions and affairs which commonly are transacted by day For the word Day is sometimes put Metonymically for the events of the Day as Prov. 27. 1. 1 Cor. 3. 13. Or 2. To regulate and manage the day by its rise to begin it by its gradual progress to carry it on even to the mid-day and by its declination and setting to impair and end it Which seems most probable because the Moon is in like manner said to rule the night which is meant of the time and not of the actions or events of the Night and the lesser Light to rule the Night He made the * Job 38. 7. Stars also 17. And God set them in the Firmament of the Heaven to give Light upon the Earth 18. And to * Jer. 31. 35. rule over the day and over the night and to divide the Light from the Darkness And God saw that it was good r This clause was omitted in the first days work but is added here because the Light was then but glimmering and imperfect which now was made more clear and compleat 19. And the Evening and the Morning were the fourth day 20. ¶ And God said Let the Waters bring forth abundantly †Heb. The creeping swimming Creature a living soul. the moving Creature s Or Creeping thing A word which belongs to all those living Creatures who move with their Bellies close to the Element they move in Hence it is used both of Birds which fly in the Air Lev. 11. 20. and of things creeping upon the Earth as v. 24. of this chapter and of Fishes that swim in the Sea as here that hath Life and †Heb. Let the Fowl flie Fowl that may flie t The particle that or which is oft wanting and to be understood in the Hebrew Language as Gen. 39. 4. Iob 41. 1. Isa. 6. 6. according to this Translation the Fowl have their matter from the Water as well as the Fishes which seems most probable as from this so also from the following verses in which they are both mentioned together as made of the same materials and as works of the same day and both are blessed together and both are distinguished and separated from the productions of the Earth which were the works of the sixth day v. 24 c. And whereas it is said Gen. 2. 19. Out of the ground the Lord God formed every Beast of the Field and every Fowl of the Air It may be answered that the word ground or earth may be there understood more largely as it is confessedly in some other places of Scripture for the lower part of the World consisting of Earth and Water For it is most reasonable to expound that short and general passage from the foregoing Chapter wherein the original both of Beasts and Fowls are largely and distinctly described Moreover the Fowl seem to have been made of both these Elements viz. of soft and moist Earth possibly taken from the bottom of the Water in which case they were brought forth by the Water as is said here and formed out of the ground as there As Eve is said to be made of Adams Bone and Rib Gen. 2. 21. and of his Flesh v. 23. Which shews that with the Rib Flesh was taken from Adam though it be not said so v. 21. So here the Fowl were made both of Water and Earth as their temper and constitution shews though but one of them be here expressed But these words are by some Translated thus And let the Fowl flye But according to that Translation the mention of the Fowl both here and in the following verse seems to be very improper and forced For it is preposterous and contrary to the method constantly used in this whole chapter to speak of the motion of any living Creature and the place thereof before its original and production be mentioned Besides either the original of the Fowls is described here or it is wholly omitted in this chapter which is not credible above the Earth in the †Heb. Face of the Firmament of Heaven open Firmament of Heaven 21. And God Created u i. e. Produced out of most unfit matter as if a man should out of a stone make Bread which requires as great a power as that which is properly called Creation great * Psal. 104. 26. Whales x Those vast Sea-Monsters known by that Name though elsewhere this word be applyed to great Dragons of the Earth and every †Heb. Living Soul living Creature that ‖ Or Swimmeth moveth which the Waters brought forth abundantly after their kind and every winged Fowl after his kind y â—…n such manner as is declared in the first note upon verse 20. and God saw that it was good 22. And God blessed them z Gave them power of procreation and fruitfulness which is justly mentioned as a great blessing Psal. 128. 3 4. saying * Chap. 3. 17. 8 9. 1. Be fruitful and multiply and fill the Waters in the Seas a And consequently in the Rivers which come from the Sea and return into it and let Fowl multiply in the Earth b Where they shall commonly have their Habitation though they had their original from the Waters of which see on v. 2â—… 23. And the Evening and the Morning were the fifth day 24. ¶ And God said Let the Earth bring forth †Heb. Living Sâ—… the living Creature c i. e. Those living Creatures hereafter mentioned whose original is from the Earth and whose Habitation is in it after his kind Cattle d i. e. Those tame Beasts which are most familiar with and useful to men for Food Clothing
or other service and creeping thing e To wit of the Earth of a differing kind from those creeping things of the Water v. 20. and the Beast f i. e. The wild Beast as the Hebrew word commonly signifies and as appears further because they are distinguished from the tame Beasts here called Cattle of the Earth after his kind And it was so 25. And God made the Beast of the Earth after his kind and Cattle after their kind and every thing that creepeth upon the Earth after his kind And God saw that it was good 26. ¶ And God said g Having prepared all things necessary for mans use and comfort * Chap. 5. 1. 8 9. 6. 1 Cor. 11. 7. Eph. 4. 24. Col. 3. 10. Let us make man h The plurals us and our afford an evident proof of a plurality of persons in the Godhead It is plain from many other Texts as well as from the Nature and Reason of the thing that God alone is mans Creator the Angels rejoiced at the work of Creation but only God wrought it Iob 38. 4 5 6 7. And it is no less plain from this Text and from divers other places that man had more Creators than one Person See Iob 35. 10. Iohn 1. 2 3. c. Heb. 1. 3. And as other Texts assure us that mere is but one God so this shews that there are more persons in the Godhead nor can that seeming contradiction of one and more being in the Godhead be otherwise reconciled than by acknowledging a plurality of persons in the Unity of Essence It is pretended that God 〈◊〉 speaks after the manner of Princes in the plural number who 〈◊〉 to say We Will and Require or It is our Pleasure But this is only the invention and practice of latter times and no way agreeable to the simplicity either of the first ages of the World or of the Hebrew Style The Kings of Israel used to speak of themselves in the singular number 2 Sam. 3. 28. 1 Chron. 21. 17. 29. 14. 2 Chron. 2. 6. And so did the Eastern Monarchs too yea even in their Decrees and Orders which now run in the plural number as Ezra 6. 8. I Darius make a Dicree Ezra 7. 21. I even I Artaxerxes the King do make a Decree Nor do I remember one example in Scripture to the contrary It is therefore a rash and presumptuous attempt without any warrant to thrust the usages of modern stile into the Sacred Scripture Besides the Lord doth generally speak of himself in the singular number some few places excepted wherein the plural number is used for the signification of this mystery Moreover this device is utterly overthrown by comparing this Text with Gen. 3. 22. The Lord God said Behold the man is become as one of us Therefore there are more persons than one in the Godhead How many they are other Texts plainly inform us as we shall see in their proper places And whereas he saith not now as he did before Let the Earth or Waters bring forth but Let us make this change of the phrase and manner of expression shews that man was as the last so the most perfect and the chief of the ways and works of God in this lower World in our Image after our likeness i Image and likeness are two words noting the same thing even exact likeness For both of them are used of Adam Gen. 5. 3. He legat a Son in his own likeness after his Image and they are separately and indifferently used in the same sence man being said to be made in the likeness of God Gen. 5. 1. and in the Image of God Gen. 9. 6. Quest. Wherein doth the Image of God in Man consist Answ. 1. It is in the whole Man both in the Blessedness of his estate and in his Dominion over the rest of the Creatures 2. It shines forth even in the Body in the Majesty of mans countenance and height of his stature which is set towards Heaven when other Creatures by their down looks shew the lowness and meanness of their Nature as even Heathens have observed 3. It principally consists and most eminently appears in mans Soul 1. In its Nature and Substance as it is like God Spiritual Invisible Immortal c. 2. In its Powers and Faculties Reason or Understanding and freedom in its choice and actions 3. In the singular endowments wherewith God hath adorned it as Knowledge Righteousness and true Holiness in which St. Paul chiefly placeth this Image Eph. 4. 24. Col. 3. 10. and * Psal. 8. 6. let them k The Male and Female both comprehended in the word Man as is expressed v. 27. Together with their Posterity have dominion over the Fish of the Sea and over the Fowl of the Air and over the Cattle l By which he understands either 1. Both tame and wild Beasts the same word being used here in a differing sence from what it hath v. 25. as is frequent in Scripture Or 2. Tame Beasts which are particularly mentioned because they are more under mans dominion than the wild Beasts and more fitted for mans use and benefit though the other be not excluded but comprehended under the former as the more famous kind as is usual in Scriptures and other Authors and over all the Earth m Over all other Creatures and Productions of the Earth and over the Earth it self to manage it as they see fit for their own comfort and advantage and over every creeping thing that creepeth upon the Earth 27. So God Created man in his own Image in the Image of God Created he him * Mal 2. 15. Matth. 19. 4. Mar. 10. 5. Male and Female Created he them n Not both together as some of the Jews have Fabled but successively the Woman after and out of the Man as is more particularly related Gen. 2. 21. c. which is here mentioned by anticipation Albeit the Woman also seems to have been made upon the sixth day as is here related and as the following blessings sheweth which is common to both of them though the particular History of it is brought in afterwards chap. 2. by way of recapitulation or repetition 28. And God blessed them o Having blessed them with excellent natures and heavenly Gifts and Graces he further blesseth them with a special and temporal blessing expressed in the following words and God said unto them * Chap. 9. 1. Be fruitful and multiply and replenish the Earth p With inhabitants to be begotten by you Quest. Whether this be a command obliging all men to Marriage and Procreation So the Hebrew Doctors think It may be thus resolved 1. It is a command obliging all men so far as not to suffer the extinction of mankind Thus it did absolutely bind Adam and Eve as also Noah and his Sons and their Wives after the Flood 2. It doth not oblige every particular person to Marry
contentions and other miscarriages and would doubtless take occasion thence to disparage the true Religion And it must be remembred that these are the words not of Abram but of Moses who knowing that the Canaanites were then speedily to be turned out of the Land intimates that the case was otherwise in Abrams days when the Canaanites were possest and were likely to continue the Possessors and Lords of the Land 8. And Abram said unto Lot g The elder and wiser and worthier person relinquisheth his own right to his inferiour for peace sake leaving us a noble example for our imitation Let there be no strife I pray thee between me and thee and h Or or between c. and for or as Exod. 21. 17. and Psal. 8. 5. compared with Mat. 15. 14. Heb. 2. 6. for there was no strife between Abram and Lot though he feared it might pass from the feet to the head my herds-men and thy herds-men for we be †Heb. men brethren See Chap. 11. 27. Exod. 2. 13. Act. 7. 26. Brethren i i. e. Both by nature near kinsmen as the word brother is oft used and in the Faith and Religion too amongst whom contentions are very indecent and scandalous 9. Is not the whole land before thee k i. e. Open to thy view and free to chuse which part thou pleasest as thou canst agree with the owners I give thee full power to chuse before me See a like phrase Gen. 20. 15. and 34. 10 21. and 47. 6. separate thy self I pray thee from me if thou wilt take l This and the following supplement are easily gathered both from the words of this and the 11 verse and from the nature of the thing And the Hebrew Language being a concise or short language such supplements are frequently necessary and very usual Compare 2 Chron. 10. 12. with 1 King 12. 11. and 2 Sam. 23. 8. with 1 Chron. 11. 11. the left hand then I will go to the right or if thou depart to the right hand then I will go to the left 10. And Lot lifted up his eyes and beheld all the plain of Jordan m A great plain so called because there the pleasant River Iordan divided it self into divers little streams or rivulets which having no visible out-let into the Sea by degrees and in several places insinuated themselves into the Earth which made it very fruitful and excellent for Lot's purpose But this lovely plain was afterwards transformed by divine vengeance into a filthy Lake or dead Sea Gen. 19. that it was well watered every where before the LORD destroyed Sodom and Gomorrha even as the garden of the LORD n i. e. Either 1. Like that famous Garden of Eden which God himself planted Gen. 2. 10. The like comparison we meet with Isa. 51. 3. Ezek. 28. 13. and 31. 8. Or 2. Like some excellent Garden for excellent things are thus expressed as the host of God 1 Chron. 12. 22. i. e. a great host Cedars of God Psal. 80. 10. like the land of Egypt o A Land of eminent fertility by the influence of that great River Nilus Antiently celebrated as the Granary of other Countries See Ezâ—…k 31. as thou comest unto Zoar p i. e. To Bela Gen. 14. 2. afterwards called Zoar Gen. 19. 22. and here so called by a Prolepsis But these words are not to be joyned with the words immediately going before as if Egypt was commended for its fertility in that part of it from which men go to Zoar but with the more remote words and the sense is as the words of the Text are transplaced and rendred by some that the plain of Iordan was before the Lord destroyed it and its Cities Sodom and Gomorrha watered every where even to Zoar or even until thou comest i. e. till a man come to Zoar. i. e. all the way which leads from the place where Abram then was to Zoar. And such transpositions are not unusual as we shall see hereafter 11. Then Lot chose him all the plain of Jordan And Lot journyed East q Heb. From the East Or Eastward as the Hebrew particle mâ—… is sometimes used See Gen. 2. 8. 2 Sam. 2. 2. compared with 1 Chron. 13. 6. and they separated themselves the †Heb. a man 〈◊〉 his brother one from the other 12. Abram dwelt in the Land of Cannaan and Lot dwelt in the Cities of the plain and pitched his Tent toward Sodom 13. But the men of Sodom were * Ezek. 16. 49. wicked and sinners before the LORD r Eminent noted and impudent sinners See Gen. 18 20. Ezek. 16. 49. which is here added as a secret reproof to Lot who was either careless in his enquiry into the dispositions and manners of those among whom he intended to fix his abode which for many reasons he should have searched ouâ—… Or he was willing to expose himself to all the hazards which he might incurre by their Neighbourhood and familiarity 〈◊〉 the sweetness and fertility of the Soil An errour which is frequently committed by men in the choice of their Habitations and which oft costs them dear as it did Lot in the following story exceedingly 14. And the LORD said unto Abram after that Lot was separated from him s To Comfort him now when he was alone and in a worse soil than Lot had chosen Lift up now thine eyes and look from the place where thou art North-ward and South-ward and East-ward and West-ward 15. For all the Land which thou seest t Object Abram could see but a little part of the Land Answ. 1. He might now possibly be upon a Mountain from whence he might have a large prospect every way 2. He gave him all that he saw but not onely that but also the rest of the Land and therefore he bids him walk through and view the whole Land ver 17. * Chap. 12. 7. and 26. 4. Deut. 34. 4. to thee u Quest. How was the Land given to Abram when it is expresly said He i. e. God gave him none inheritance in it no not so much as to set his foot on Acts 7. 5. Ans. 1. God gave Abram the right to it though not the actual possession of it until the time that God appointed â—… As God gave the right of the Kingdom to David but not the possession till Sauls Death 2. God explains himself to thee and to thy Seed i. e. to thee that is to thy Seed and that for thy sake the particle and being put oft for that is as 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Eph. 1. 3. and in many other places as we shall see will I give it and to thy seed for ever x Quest. How for ever when after some hundreds of years they were turned out of it Answ. 1. This promise was made to them upon condition of their Obedience which is oft expressed in other places as
this day Or it is a figure called Hendyadis for true mercy q. d. he hath not onely been kind to him in shew and in words but in real and considerable effects I being in the way the LORD led me to the house of my masters brethren c i. e. Near Kinsmen as that word is commonly used as ver 48. and Gen. 13. 8. Mark 3. 31 32. 28 And the damsel ran and told them of her mothers house d Not of her Fathers house either because her Father was now dead and Bethuel who is hereafter mentioned was not Lâ—…bans Father but his Brother so called Or because the Women had distinct appartiments in the houses and she went first thither according to her custom these things 29 And Rebekah had a brother and his name was Laban and Laban ran out unto the man unto the well 30 And it came to pass when he saw the ear-ring and bracelets upon his sisters hands and when he heard the words of Rebekah his sister saying Thus spake the man unto me that he came unto the man and behold he stood by the camels at the well 31 And he said Come in thou blessed of the LORD e i. e. Whom God hath so eminently favoured and blessed wherefore standest thou without for I have prepared the house and room for the camels 32 And the man came into the house and he ungirded his camels and gave straw and provender for the camels and water to wash his feet and the mens feet that were with him f Of which custom see Gen. 18. 4. 33 And there was set meat before him to eat but he said I will not eat untill I have told mine errand And he said speak on 34 And he said I am Abrahams servant 35 And the LORD hath blessed my master greatly and he is become great and he hath given him flocks and herds and silver and gold and men-servants and maid-servants and camels and asses 36 And Sarah my masters wife bare a son to my master when she was old and * Chap. 25. 5. unto him hath he given all that he hath g i. e. Hath purposed and promised and doth by me engage that he will give Things are oft said to be done in Scripture language when they will certainly and shortly be done 37 And my master made me swear saying thou shalt not take a wife to my son of the daughters of the Canaanites in whole land I dwell 38 But thou shalt go unto my Fathers house and to my kindred and take a wife unto my son 39 And I said unto my master Peradventure the woman will not follow me 40 And he said unto me The LORD * Chap. 17. 1. before whom I walk h In Obedience to all his commands and in hearty trust in his promises and gracious providence towards me and mine will send his angel with thee and prosper thy way and thou shalt take a wife for my son of my kindred and of my fathers house 41 Then shalt thou be clear from this my oath i Heb. from my curse denounced against thee if thou shouldst violate thine oath The words oath and curse are oft-times indifferently used because they commonly go together and sometimes they are both expressed as Numb 5. 21. when thou comest to my kindred and if they give not thee one thou shalt be clear from my oath 42 And I came this day unto the well and said O LORD God of my master Abraham if now thou do prosper my way which I go k i. e. The design or course in which I am ingaged as the word way is frequently used 43 * Vers. 13. Behold I stand by the well of water and it shall come to pass that when the Virgin cometh forth to draw water and I say to her Give me I pray thee a little water of thy pitcher to drink 44 And she say to me Both drink thou and I will also draw for thy camels let the same be the woman whom the LORD hath appointed out for my masters son 45 And before I had done speaking in my heart behold Rebekah came forth with her pitcher on her shoulder and she went down unto the well and drew water and I said unto her Let me drink I pray thee 46 And she made haste and let down her pitcher from her shoulder and said drink and I will give thy camels drink also so I drank and she made the camels drink also 47 And I asked her l First he asks who she was then he gives the gifts to her Which is the right order and is here observed in the repetition which was inverted in the first relation ver 22 23. and said whose daughter art thou and she said the daughter of Bethuel Nahors son whom Milcah bare unto him and I put the ear-ring upon her face and the bracelets upon her hands 48 And I bowed down my head and worshipped the LORD and blessed the LORD God of my master Abraham which had led me in †Heb. the way of 〈◊〉 the right way to take my masters brothers daughter unto his son 49 And now if ye will deal kindly and truly m If you will shew true kindness and real friendship to him in giving your daughter to his son with my master tell me and if not tell me that I may turn to the right hand or to the left n i. e. That I may look out a wife for him elsewhere It is a proverbial expression Numb 20. 17. and 22. 26. Deut. 2. 27. 50 Then Laban and Bethuel o Laban is put first either because this Bethuel was not his Father but his younger Brother as Iosephus thinks or because Laban was the chief manager of this business to whom his Father seems to have committed the care of his Family being himself unfit for it through age or infirmity answered and said The thing proceedeth from the LORD p From Gods counsel and special providence Hereby it appears they had the Knowledge and Worship of the true God among them though they added Idols to him we cannot speak unto thee bad or good q We cannot without opposing God speak or act any thing which may hinder thy design or thwart thy desires Compare Gen. 31. 24 29. 2 Sam. 13. 22. 51 Behold Rebekah is before thee ‖ i. e. In thy power and disposal as this phrase is taken Gen. 20. 15. and elsewhere take her and go and let her be thy masters sons wife as the LORD hath spoken 52 And it came to pass that when Abrahams servant heard their words he worshipped the LORD bowing himself to the Earth 53 And the servant brought forth †Heb. vessels jewels of silver and jewels of gold and raiment and gave them to Rebekah he gave also to her brother and to her mother precious things r The precious fruits of the Land from which he came See Deut. 33. 13
and Ephraim * chap. 41. 50. which Asenath the daughter of Poti-pherah †Or Prince Priest of On bare unto him 21 * 1 Chron. 7. 6. and 8. 1. And the sons of Benjamin were Belah and Becher and Ashbel Gera and Naaman * Num. 26. 38 39. ‖ Ahiram Ehi and Rosh ‖ Shupham Muppim and ‖ Hupham Huppim and Ard r Whereof part seem to be born before his coming to Egypt and part in Egypt Benjamin being now but twenty and four years old 22 These are the sons of Rachel which were born to Jacob all the souls were fourteen 23 * 1 Chro. 7. 12. And the sons of Dan ‖ Shuham Num. 26. 42. Hushim 24 * 1 Chro. 7. 13. And the sons of Naphtali Jahzeel and Guni and Jezer and Shillem 25 * Chap. 30. 5. These are the sons of Bilhah which Laban gave unto Rachel his daughter and she bare these unto Jacob all the souls were seven 26 All the * Exod. 1. 5. souls that came with Jacob into Egypt which came out of his †Heb. thigh loyns s Heb. thigh which is here put for the secret parts between the thighs which are called sometimes the feet as Gen. 49. 10. Deut. 28. 57. Ezek. 16. 25. for the like reason because they are between the feet From this Eastern manner of speech came that passage in the Greek fables concerning Baâ—…hus being born out of Iupiters Thigh besides Jacobs sons wives all these souls were threescore and six t So many they are excluding Iacob as the common Parent and Ioseph and his two sons as being in Egypt before Iacobs coming thither which four being included they make up 70 as it is ver 27. 27 And the sons of Joseph which were born him in Egypt were two souls * Deut. 10. 22. See Acts 7. 14. All the souls of the house of Jacob which came into Egypt u He doth not say which came with Iacob into Egypt because some of them came thither before him and others with him some in their persons and some in their Parents As for the difficulty arising from comparing this place with Act. 7. 14. it will be more fit to speak of it when we come to that place were threescore and ten 28 And he sent Judah before him unto Joseph to direct his face unto Goshen x Heb. to prepare or to teach him the way before his face i. e. before his coming to Goshen i. e. to shew him where it was and into what part of it he should come and settle himself or to give notice unto Ioseph of his approach before his face or coming into Goshen and they came into the land of Goshen 29 And Joseph made ready his chariot and went up to meet Israel his father to Goshen and presented himself unto him y And doubtless fell down before him with all that reverence which children owe to their Parents and in this posture Iacob falls upon his neck c. Of which posture see Gen. 33. 4. and 45. 14. Luk. 15. 20. Act. 20. 37. and he fell on his neck and wept on his neck a good while 30 And Israel said unto Joseph Now let me die z Now I expect no greater happiness upon earth and therefore am content to die Compare Luk. 2. 29. since I have seen thy face because thou art yet alive 31 And Joseph said unto his brethren and unto his fathers house I will go up and shew Pharaoh and say unto him My brethren and my fathers house which were in the land of Canaan are come unto me 32 And the men are shepherds for †Heb. they are men of cattle their trade hath been to feed cattle and they have brought their flocks and their herds and all that they have 33 And it shall come to pass when Pharaoh shall call you and shall say What is your occupation 34 That ye shall say Thy servants trade hath been about cattel from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen ‖ In which design and choice 〈◊〉 shews both his prudence and piety He brings them not to Court where it had been easie for him to have put them all into the best places and offices of the Court and as he is not ashamed to own himself a brother to shepherds which were contemptible among the Egyptians so he seeks not to advance them higher but continues them in their employment and placeth them in 〈◊〉 whereby 1. He kept them together which was very convenient for them in many respects 2. He secured them both from envy and as far as he could from the corruption of their Religion and Manners which was likely to follow their mixture with the Egyptians and especially their being at the Court 3. He put them into a capacity of returning to Canaan when God gave them opportunity for every shepherd is an abomination to the Egyptians †Either 1. Because they did both kill and eat those creatures which the Egyptians adored Or. 2. Because of the fresh remembrance of the horrid cruelties lately committed there by the Phoenician Shepherds who as some very antient writers affirm were seated in Egypt in great numbers and had arrived to great power and waged a cruel War with other Egyptians wherein they wasted divers Cities and burned their Temples and barbarously murdered a multitude of people And therefore it is no wonder if the calling of Shepherds was grown out of use and credit among them True it is the Egyptians had some Sheep and other Cattle Gâ—…n 47. 6 17. Exod. 8. 26. and 9. 3. which they kept for delight or profit by their milk wool c or for sale to others but they did not use them as other Shepherds generally did kill and eat them And it is probable that they committed even the keeping of their Sheep and Cattle to those strangers which were dispersed among them and looked upon the employment as too vile and mean for any Egyptian And though Pharaoh offered it to Josephs brethren as a favour to be Rulers over his Cattle Gen. 47. 6. that might proceed onely from hence because he saw them firmly resolved upon that course of life and therefore could not bestow any higher preferment upon them CHAP. XLVII 1 THen Joseph came and told Pharaoh and said my father and my brethren and their flocks and their herds and all that they have are come out of the land of Canaan and behold they are in the land of Goshen a Either to abide there Or to remove thence to any other place which thou shalt appoint for them 2 And he took some b Or part as this Hebrew word is used Dan. 1. 2. Or the extremity or end or tail of them i. e. the meanest of them for person and presence as the word is taken 1 King 12. 31. lest
Ioseph For the phrase see Deut. 28. 10. 2 Chron. 7. 14. Isa. 4. 1. Ier. 14. 9. and the name of my fathers Abraham and Isaac s Let them be called their children let them not only have my blessing but the blessings of Abraham and Isaac let all meet together upon their heads and let that gracious covenant of God made with Abraham and confirmed with Isaac and me be ratified and made good unto them and let them grow †Heb. as fishes 〈◊〉 See Numb 26. 34 37. into a multitude in the midst of the Earth 17 And when Joseph saw that his father laid his right hand upon the head of Ephraim it displeased him t Because of that affection which Parents generally have for their first-born See Gen. 21. 11. and he held up his fathers hand to remove it from Ephraims head unto Manassehs head 18 And Joseph said unto his father Not so my father for this is the first-born put thy right hand upon his head 19 And his father refused and said I know it my son I know it he also shall become a people and he also shall be great but truly his younger brother shall be greater than he u So the tribe of Ephraim was both in number Numb 1. 32 33 35. and 2. 19 21. and Deut. 33. 17. and in power and priviledges for that Tribe was the seat first of the Tabernacle and afterwards of the Kingdom Whence the name of Ephraim is sometimes put for all the ten Tribes as Isa. 7. 2. and sometimes for Joseph himself as Numb 1. 32. Rev. 7. 8. which Manasseh never is and his seed shall become a †Heb. fulness multitude of nations x i. e. Equal to many nations in number and strength Or from them shall proceed many nations i. e. Many numerous potent and flourishing families whereof each is equivalent to an ordinary nation For as Nations are sometimes called Families as Zach. 14. 18. so the Tribes and Families of Israel are called Nations or People as Ezek. 2. 2. Act. 4. 27. 20 And he blessed them in that day saying In thee y i. e. In thy seed as appears both from the relative them here and from ver 15. where his blessing of them is called the blessing of Ioseph and from the following words where this is interpreted of Ephraim and Manasseh And in thee or in thy seed i. e. using their names in the form or words of blessing as eminent examples of blessedness shall Israel bless saying God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh 21 And Israel said unto Joseph Behold I die z i. e. I am about to die The present time for that which will shortly and certainly be as Gen. 19. 13. and 20. 3. Iâ—… 14. 2. but God shall be with you and bring you again unto the land of your fathers a i. e. Canaan their Land 1. By habitation as Nazareth is called Christs Countrey because he dwelt in it 2. By the donation of God who had promised and would in his time give the actual possession of it to them i. e. to their seed 22 Moreover I have given to thee b i. e. I do now give to thee the right and I do prophetically give and God will really and actually give unto thy son Ephraim or his posterity who shall possess this part over and above that portion which shall fall to him by lot This was all the land which Iacob had in Canaan which he here gives to Ioseph partly in Testimony of his great affection and obligation to him Partly as a sign that he did conferre the right of the first-born upon him And partly for the confirmation of the Faith of Ioseph and his brethren and to oblige them to set up their rest no where but in Canaan one portion c The Hebrew word is Shechem which word indeed signifies a shoulder as Gen. 9. 23. and is here put for a part of Land which is choice and good as the shoulder is among the parts of the body See 1 Sam 9. 24. And he useth this word that by allusion he might signifie what place he speaks of even Shechem as may farther appear by comparing Ios. 24. 32. Ioh. 4. 5. Yea some would have Shechem here to be the proper name of the place which might be if the word one were not added to it above thy brethren which I took out of the hand of the Amorite with my sword and with my bow d This place is understood either 1. Of the future conquest of the Land of the Amorites or Canaanites by his posterity which he here ascribes to himself and speaks of it in the past time as of a thing already done as the manner of the Prophets is But Iacob would not attribute that to his Sword which his posterity deny to be done by their Sword Psal. 43. 4. And it is manifest that Iacob here speaks of that which was his by a special title and which in a peculiar manner he gave to Ioseph Or 2. Of the City and Territory of Shechem whose inhabitants were rooted out by Simeon and Levi and whose Land being void was possessed by Iacob And this is said to be got by Iacobs Sword and Bow because it was got with the Sword and Bow of his Sons Simeon and Levi and a great number of his Family who doubtless were associated with them in this expedition But it is not likely that he would take to himself that which he declares his utter abhorrency of Gen. 34. 30. and 42. 5 6. or that he should call that his Sword and his Bow here which he calls instruments of cruelty in Simeons and Levi's hands Gen. 49. 5. Or. 3. Which seems the truest of that Land in the Territory of Shechem which Iacob bought of Hamor Gen. 33. 19. which is said to be got by his Sword and Bow either 1. Properly because he did by force of Arms expel those Amorites who upon his retirement from those parts after the slaughter of the Sichemites had invaded his lands though this story be not elsewhere recorded as many things are mentioned by the by in some one place of Scripture without any particular account of the circumstances of them either there or elsewhere as Gen. 36. 24. Deut. 2. 9 10 11. Ios. 24. 11. And though Iacob was a man of peace yet his Sons were Warriors and they by his permission might drive out by their Arms those stragling Canaanites which had taken possession of his purchase Iacob being the more willing to recover his right herein because it was an earnest of his future possession of the whole Land And the neighbouring Canaanites would not concern themselves in the defence of the invaders both because they were convinced of the right of Iacobs cause and because they were over-ruled by divine Providence in which Iacob trusted and of which he had ample experience Or 2.
plainly see and freely acknowledge my sin in striving with God He seems not to deny that he had sinned before for even the light of nature would discover his sin in breaking his Faith and the word of a King given to Moses for Israels dismission the LORD is righteous and I and my people are wicked 28 Intreat the LORD for it is enough that there be no more z Or and let it be enough let God content himself that he hath punished me so long and that I have confessed my sin and promised amendment that there may be hereafter no more †Heb. 〈◊〉 of God mighty thundrings and hail and I will let you go and ye shall stay no longer 29 And Moses said unto him Assoon as I am gone out of the City I will spread abroad my hands unto the LORD and the thunder shall cease neither shall there be any more hail that thou mayest know how that the * 〈◊〉 24. 1. earth is the LORDS a Or that this land is the Lords even his whom thou deniedst to have any jurisdiction in it or over thee Exod. 5. 2. Or the Earth is put for the World the Heaven and the Earth q. d. That thou mayst see that he can either cause the Heavens to send forth such Thunders and Hails or restrain them as he pleaseth 30 But as for thee and thy servants I know that ye will not yet fear the LORD God 31 And the flax and the barley b Which were not so necessary for humane life as the Wheat and Rye Thus God still sends smaller judgments to usher in the greater was smitten for the barley was in the ear and the flax was bolled 32 But the wheat and the rie were not smitten for they were †Heb. hidden or dark not grown up c The Hebrew word may be rendred either dark or hid to wit under the ground whereby it was secured from this stroke or late as divers of the Hebrews and other Interpreters render it This kind of Corn coming later up was now tender and hidden either in the ground or in the Herb whereby it was in some measure secured both from the fire by its greenness and moisture and from the hail by its pliableness and yielding to it whereas the stalks of Barly were more dry and stiff and therefore more lyable to the Hail and Fire 33 And Moses went out of the City d That being solitary he might pour forth his heart in servent prayers from Pharaoh and spread abroad his hands unto the LORD and the thunders and hail ceased and the rain was not poured upon the Earth 34 And when Pharaoh saw that the rain and the hail and the thunders were ceased he sinned yet more and hardned his heart he and his servants 35 And the heart of Pharaoh was hardened neither would he let the children of Israel go as the LORD had spoken †Heb. by the hand of Moses by Moses CHAP. X. 1 AND the LORD said unto Moses Go in unto Pharaoh for * chap. 4. 21. and 7. 14. I have hardned his heart and the heart of his servants that I might shew these my signs before him 2 And that * Psal. 78. 5. thou mayst tell in the ears of thy son and of thy sons son what things I have wrought in Egypt and my signs which I have done amongst them that ye may know how that I am the LORD 3 And Moses and Aaron came in unto Pharaoh and said unto him Thus saith the LORD God of the Hebrews How long wilt thou refuse to humble thy self before me Let my people go that they may serve me 4 Else if thou refuse to let my people go behold to morrow will I bring the * Wisd. 16. 9. locusts into thy coasts 5 And they shall cover the †Heb. eye face of the Earth that one cannot be able to see the Earth and * Joel 1. 4. they shall eat the residue of that which is escaped a The Wheat and the Rye the staffe of their lives which remaineth unto you from the hail and shall eat every tree b The fruits and leaves of every tree which groweth for you out of the field 6 And they shall fill thy houses and the houses of all thy servants and the houses of all the Egyptians which neither thy fathers nor thy fathers fathers have seen c Such for number or shape or mischievous effects as were never seen before since the day that they were upon the Earth unto this day And he turned himself and went out from Pharaoh 7 And Pharaohs servants said unto him How long shall this man be a snare d An occasion of sin and destruction See Exod. 23. 33. Ios. 23. 1â—… unto us let the men go that they may serve the LORD their God knowest thou not yet that Egypt is destroyed 8 And Moses and Aaron were brought again unto Pharaoh and he said unto them Go serve the LORD your God but †Heb. who and who c. who are they that shall go 9 And Moses said We will go with our young and with our old with our sons and with our daughters with our flocks and with our herds will we go for we must bold a feast unto the LORD e A feast upon a sacrifice wherein all are concerned and therefore all must be present and ready to do what God requires us 10 And he said unto them Let the LORD be so with you as I will let you go f I wish God may be no more ready and willing to be with you and to do you good than I am willing to let you go and your little ones Look to it for evil is before you g Either 1. Evil of sin You have some ill design against me either to stir up Sedition or War against me or utterly to depart out of my Kingdom Or rather 2. Evil of calamity or mischief 1. Because it is here said to be before their faces whereas evil designs are in mens hearts and the fair pretences wherewith they cover them are said to be before their faces 2. The word of caution he gives to them look to it or take â—…eed seems to imply that he speaks not of the evil they designed against Pharaoh but of that which they would unavoidably bring upon themselves from so potent a King by the refusal of such fair offers and continuing in such insolent and unreasonable demands 11 Not so go now ye that are men and serve the LORD for that ye did desire †Which was not true but onely was gathered by him out of their declared intention of going to sacrifice wherein he thought the presence of the Women and Children wholly unnecessary and they were driven out from Pharaohs presence 12 And the LORD said unto Moses stretch out thine hand over the land of Egypt for the locusts that they may come up upon
made a serpent of brass and put it upon a pole and it came to pass that if a serpent had bitten any man when he beheld the serpent of brass he lived q He was delivered from death and cured of his disease 10 And the children of Israel set forward and * chap. 33. 43. pitched in Oboth r Not immediately but after two other stations mentioned Numb 33. 11 And they journeyed from Oboth and * chap. 33. 44. pitched at †Or â—…eaps of Abarim Ije-Abarim in the wilderness which is before Moab s Called the wilderness of Moab Deut. 2. 8. toward the sun-rising 12 From thence they removed and pitched in the valley of Zared t Or rather by the torrent or brook of Zared as we render it Deut. 2. 13. which ran into the dead sea and from which the valley also might be so called 13 From thence they removed and pitched on the other side of Arnon u Or rather on this side of Arnon for so it now was to the Israelites who had not yet passed over it as appears from Deut. 2. 24. But the same words Iudg. 11. 18. are to be rendered on the other side of Arnon for so it was to Iephthah and the same preposition signifieth on this side or beyond according to the circumstances of the place which is in the wilderness that cometh out of the coasts of the Amorite for Arnon is the border of Moab between Moab and the Amorite x i. e. Though formerly it and the land beyond it belonged to Moab yet afterwards it had been taken from them by Sihon ver 26 28. This is added to reconcile two seemingly contrary commands of God the one that of not meddling with the land of the Moabites Deut. 2. 9. the other that of going over Arnon and taking possession of the land beyond it Deut. 2. 24. because saith he it is not now the land of the Moabites but of the Amorites 14 Wherefore it is said in the book of the wars of the LORD y This seems to have been some Poem or narration of the wars and victories of the Lord either by or relating to the Israelites which may be asserted without any prejudice to the integrity of the Holy Scripture because this book doth not appear to have been written by a Prophet or to be designed for a part of the Canon but by some other ingenious person who intended onely to write an historical relation of these matters which yet Moses might quote as St. Paul doth some of the heathen Poets And as St. Luk. aâ—…sures us that many did write an history of the things done and said by Christ Luk. 1. 1. whose writings were never received as Canonical the like may be justly conceived concerning this and some few other books mentioned in the old Testament Though the words may be thus rendred Wherefore it shall be said in the relation or narration for so the Hebrew Sepher is confessed to signifie of the wars of the Lord. ‖ Or Vaheb in Suphah what he did in the Red-sea z Or At Vaheb in Suphah or in the land of Suph Vaheb seems to be the name not of a man but of a city or place and Suphah the name of the country where it was and the Hebrew particle eth is oft rendred at And whereas the sence seems to be imperfect it must be noted that he quotes onely a fragment or piece of the book and that principally to prove the scituation of Arnon which he had asserted ver 13. for which end the passage quoted is sufficient And the sence is easily to be understood for it is plain enough that this Poet or writer is describing the wars and works of God by the several places where they were done and having begun the sentence before and mentioned other places he comes to these here mentioned At Vaheb in Suphah and at the brooks of Arnon c. And it seems probable that the war here designed was that of Sihon against the Moabites mentioned below ver 26. which is fitly ascribed to the Lord because it was undertaken and perfected by the singular direction and assistance of God and that for the sake of the Israelites that by this means that country might be invaded and possessed by them without taking it away from the Moabites which they were forbidden to meddle with or to disturb Deut. 2. 9. and so their title to it might be more just and unquestionable See Iudg. 11. 12 13 -27 and in the brooks a i. e. The brook the plural number for the singular as the plural number rivers is used concerning Iordan Psal. 74. 15. and concerning Tigris Nah. 2. 6. and concerning Euphrates Psal. 137. 1. and concerning Thermodoon in Virgil all which may be so called because of the several little streams into which they were divided of Arnon 15 And at the stream of the brooks that goeth down to the dwelling of Ar b A chief city in Moab as appears from Isa. 15. 1. of which v. 28. and †Heb. leaneth lieth upon the border of Moab 16 And from thence they went to Beer c This place and Mattanah Nahaliel and Bamoth named here ver 19. are not mentioned among those places where they pitched or encamped Numb 33. Either therefore they did not pitch or encamp in these places but onely pass by or thorough them nor indeed is it here said they pitched or encamped in these places which is said of those places Numb 33. but onely that they went to them ver 18. or these are stations omitted there and to be supplied from hence for though it be there said they went from such a place and pitched in such a place yet it is not said they went immediately from the one place to the other and therefore they might take these places in their way that is the well whereof the LORD spake unto Moses Gather the people together and I will give them water d To wit in a miraculous manner 17 Then Israel sang this song e To praise God for giving them such a seasonable blessing before they asked it or complained for the want of it †Heb. ascend Spring up f Give forth thy waters that we may drink Heb. ascend i. e. let thy waters which now lye hid below in the earth ascend for our use It is either a prediction that it should spring up or a prayer that it might or a command in the name of God directed to the well by an usual Prosopopaeia as when God bids the heavens hear and the earth give ear Isa. 1. 2. Any of these ways it shews their faith O well ‖ Or answer Sing ye unto it ‖ Or sing ye of it or answer to it or concerning it it being the manner of the Iewish singers that one should answer to another of which see Exod. 15. 21. 1 Sam. 18. 7. 18 The princes
and most Important Passages of things and communed with Abigail to take her to him to wife 40 And when the setvants of David were come to Abigail to Carmel they spake unto her saying David sent us unto thee to take thee to him to wife 41 And she arose and bowed her self on her face to the earth and said x She shewed this Reverence and spake thus to them as representing David's person Behold let thine handmaid be a servant to wash the feet of the servants of my lord 42 And Abigail hasted and arose and rode upon an aâ—…s with five damsels of hers that went ‡ Heb. at 〈◊〉 after her and she went after the messengers of David y Not immediately but some competent time after they were gone She considered not David's present straits and penury which she thought her Plentiful Estate might supply nor his danger from Saul but by a true and strong Faith rested upon Gods Promise made to David not doubting but God would perform it and became his wife 43 David also took Ahinoam * Josh. 15. 〈◊〉 of Jezreel and they were also both of them his wives 44 ¶ But z Or For as the Hebrew Vau is oft-times used For this seems to be added as a reason why David took other Wives because Saul had given his former Wife to another man that he might as far as he could Extinguish all Relation and Kindred to him whom he hated and withal cut off his Hopes and Pretence to the Crown upon that account Saul had given * 2 Sam â—… 1â—… 15. Michal his daughter Davids wife to Phalti the son of Laish which was of Gallim CHAP. XXVI AND the Ziphites came unto Saul a Having once betrayed him before they thought their Case desperate with David and therefore did more strenuously assist Saul in discovering him in order to his Ruine to Gibeah saying * Chap. 23 19 Psa. 54 〈◊〉 Doth not David hide himself in the hill of Hachilah which is before Jeshimon b He is returned to his former haunt of which see Chap. 23. 19. This place might be convenient for him either for its nearness to Abigails Estate or because he might think that Saul was mollified and the Ziphites cautioned by the unsuccessfullness of their former Attempt or because he could from thence make good his Retreat into other places if need were 2 Then Saul arose and went down to the wilderness of Ziph having three thousand chosen men of Israel with him to seek David in the Wilderness of Ziph. 3 And Saul pitched in the hill of Hachilah which is before Jeshimon by the way but David abode in the wilderness and he saw c i. e. He understood by Information probably from his dear friend Ionathan that Saul came after him into the wilderness 4 David therefore sent out spies and understood that Saul was come in very deed 5 ¶ And David arose and came to the place where Saul had pitched d Came near to the skirts of Saul's Camp which he might easily discover from some neighbouring Hill or Wood and yet not be discerned himself And it is probable he came thither disguised and towards Night and David beheld the place where Saul lay and * Chap. 14. 50. 17. 55. Abner the son of Ner the captain of his host and Saul lay in the ‖ Or midst of â—…is carriages trench e Encompassed with his Carriages for better security Compare 1 Sam. 17. 20. and the people pitched round about him 6 Then answered David and said to Ahimelech the Hittite f So called either because he was one of that Nation but Converted to the Iewish Religion Compare 2 Sam. 11. 3. and 15. 18. Or from his Habitation amongst or some Relation to some of that People and to Abishai the son of Zeruiah g David's Sister See 1 Chron. 2. 16. His Father is not named either because he was now dead or because he was an obscure person brother to Joab saying Who will go down with me to Saul to the camp And Abishai said I will go down with thee 7 So David and Abishai came to the people h i. e. To Saul's Host and Camp It might seem a bold and strange Atâ—…empt but many things are to be considered 1. That Heroical persons have oft attempted things of no less difficulty and danger than this was as many credible Historians relate 2. That David did and might easily perceive that they were all fast asleep 3. That David had a particular Assurance that God would preserve him to the Kingdom 4. That he had a special Instinct from God to this Work and possibly God might inform him that he had cast them into a dead sleep that he might have this second opportunity of manifesting his Innocency towards Saul and the Justice of his Cause by night and behold Saul lay sleeping within the trench and his spear stuck in the ground at his bolster but Abner and the people lay round about him 8 Then said Abishai to David God hath ‡ Heb. shut up delivered thine enemy into thine hand this day now therefore let me smite him I pray thee with the spear even to the earth at once and I will not smite him the second time i I will Nail him to the Ground at one blow that I shall not need a second stroke 9 And David said to Abishai Destroy him not for who can stretch forth his hand against the LORD's anointed and be guiltless k Though Saul be a cruel Tyrant and rejected by God yet he is our Soveraign Lord and King and I thoâ—…gh designed King as yet am but a private Person and his Subject and therefore cannot kill â—…im without Sin nor will I consent that thou shouldst do it 10 David said furthermore As the LORD liveth the LORD shall smite him l By some sudden and mortal Stroke or his day shall come to die m According to the course of Nature or he shall descend into battel and perish 11 The LORD forbid that I should stretch forth mine hand against the LORDS anointed but I pray thee take thou now the spear that is at his bolster n Which will shew where we have been and what we could have done and the cruse of water o Which might be put there either to wash himself in case of any accidental Pollution which oft happened in the Night or to refresh him and quench his thirst in that hot Climate and Season or for divers other uses and let us go 12 So David took the spear and the cruse of water from Sauls bolster and they gat them away and no man saw it nor knew it neither awaked for they were all asleep because a deep sleep ‡ Heb. of the LORD from the LORD p Sent upon them by the Lord for David's advantage was fallen upon them 13 ¶ Then David went over to the
other side and stood on the top of an hill afar q That his person might be out of their reach and yet his Voice might be heard which in a clear Air and in the silence of the Night might be heard at a great distance off a great space being between them 14 And David cried to the people and to Abner the son of Ner saying Answerest thou not Abner Then Abner answered and said Who art thou that criest to the king r Or with or beside the king i. e. So near to him so as to disturb the King 15 And David said to Abner Art not thou ‡ Heb. a man a valiant man and who is like to thee s For Courage and Conduct and therefore thy fault herein is the greater in Israel Wherefore then hast thou not kept thy lord the king for there came one of the peoplâ—… in to destroy the king thy lord 16 This thing is not good t i. e. It is very bad a great Crime A Figure called Meiosis as Prov. 18. 5. and 19. 2. that thou hast done as the LORD liveth ye are ‡ Heb. sons of death worthy to die because ye have not kept your master the LORD 's anointed And now see where the kings spear is and the cruse of water that was at his bolster 17 And Saul knew Davids voice and said Is this thy voice my son u As thou wast my Son by Marriage so thou hast expressed the care and affection of a Son to me now a second time David and David said It is my voice my lord O king 18 And he said Wherefore doth my lord pursue thus after his Servant for what have I done or what evil is in mine hand 19 Now therefore I pray thee let my lord the king hear the words of his servant If the LORD have stirred thee up against me x If the Lord hath by the evil Spirit which he hath sent or by his secret Providence directed thy Rage against me for the Punishment of thine or my Sins let him ‡ Heb. smell accept an offering y Let us offer up a Sacrifice to God to appease his Wrath against us but if they be the children of men z Who by their crafty insinuations and calumnies have incensed thee against me He sheweth his Prudence and Revereâ—…ce and Meekness that he Accuseth not the King but translateth the fault wholly upon his Evil Ministers as the Israelites do in like Case Exod. 5. 16. cursed be they before the LORD for they have 〈◊〉 me out this day from ‡ Heb. cleaving abiding in the inâ—…eritance of the LORD From the Land which God hath given to his People for their Inheritance and where he hath Established his Presence and Worship saying Go serve other gods a This was the Language of their Actions For by driving him from Gods Land and the place of his Worship into Foreign and Idolatrous Lands they exposed him to the peril of being either ensnared by their Counsels or Examples or forced by their threats and power to worship Idols 20 Now therefore let not my blood fall to the earth b Do not attempt to spill my Innocent Blood like water upon the ground before the face of the LORD c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self for the king of Israel is come out to seek * Chap. 24. 14. a flea c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self as when one doth hunt a partridg in the mountains d Hard to be taken and not worth catching a mean and contemptible person d Where his advantage doth no way compensate his Labour 21 ¶ Then said Saul I have sinned Return my son David for I will no more do thee harm because my soul was precious in thine eyes this day behold I have played the fool and have erred exceedingly e He not oneâ—…y â—…onfesseth but aggravateth his fauit because his Conscience was fully convinced though his Heart was not changed 22 And David answered and said Behold the kings spear and let one of the young men come over and fetch it 23 The LORD render to every man his righteousness and his faithfulness f â—… desire that God would deal no otherwise with me than I have 〈◊〉 with 〈◊〉 for the LORD delivered thee into my hand to day but I would not stretch â—…ourth mine hand against the LORDS anointed 24 And behold as thy life was much set by this day in mine eyes so â—…et my life be much set by in the eyes of the LORD and let him deliver me out of all tribulation 25 Then Saul said to David Blessed be thou my son David thou shalt both ‡ Heb. in doing thou shalt do Dan. 11. 28 32. do great things and also shalt still prevail So David went on his way g Knowing Saul's unstable and deceitful Heart he would noâ—… trust to any of his Professions or Promises but kept out of his reaâ—…h and Saul returned to his place CHAP. XXVII AND David said in his heart I shall now †perish ‡ 〈◊〉 be conâ—…umed one day by the hand of Saul a I see by this late experience his restless and implacable hatred against me and how little heed is to be given to all his pretences of Repentance or Friendship there is nothing better for me than that I should speedily escape into the land of the Philistines b But this was certainly a very great mistake and fault in David for 1. This proceeded from gross distrust of God's Promise and Providence and that after such repeated demonstrations of Gods peculiar Carâ—… over him which gave him cause to conclude quite contrary to what is here said 2. He forsakes the place where God had settled him Chap. 22. 5. and given him both assurance and experience of his Protection there 3. He voluntarily runs upon that Rock which he cursed his Enemies for throwing him upon Chap. 26. 19. and upon many 〈◊〉 Snares and Dangers as the following History will shew and withal deprives the people of the Lord of those succours which he might have given them in case of a Battel But it pleased God to leave David to himself in this as well as in other particulars that these might be sensible demonstrations of the Infirmities of the best Men and of the necessity of Gods grace and daily direction and assistance and of the freeness and riches of God's Mercy in passing by such great Offences And besides God hereby designed to accomplish his own Counsel to withdraw David from the Israelites that Saul and they might fall by the hand of the Philistines without any reproach or inconvenience to David whom God had put into a safe place and Saâ—…l
Gracious nature of thy God who is not too severe and rigorous to mark at all that is amiss nor doth cut off every manslayer as appears from Numb 35. and from the example of Cain and from thy self O King though this she expresseth not but onely useth such words which â—…he knew would give so wise and good a King occasion to reflect upon himself and upon the goodness of God in sparing him though a wilful Murtherer that thereby he might be obliged to imitate God in sparing the person whom she designed Or Thirdly this Remember the Lord in whose presence thou hast made me this promise and who will be a witness against thee if thou breakest it ‡ Heb. that the revenger of blood do not multiply to destroy that thou wouldest not suffer the revengers of blood to destroy any more q Heb. lest the avenger of blood multiply to destroy i. e. lest they cause one destruction to another and add my surviving Son to him who is slain already Or lest thou dost multiply avengers of blood to destroy i. e. lest by thy connivence at their cruel and malicious proceedings against my Son thou dost encourage avengers of Blood to the like furious practices and thereby increase the number of that sort of Men and upon that pretence occasion multitudes of Murthers lest they destroy my son r Or and let them not destroy my Son the Future Tense being put for the Imperative Mood as is frequent And he said As the LORD liveth there shall not one hair of thy son fall to the earth s i. e. He shall not suffer the least damage We have the same Phrase used 1 Sam. 14. 45. 1 King 1. 52. Act. 27. 34. Compare Matth. 10. 30. 12 Then the woman said t Having obliged the King by his Oath in her supposed case she now throws off the vail and begins to apply this parable to the Kings and Kingdoms present case Let thine handmaid I pray thee speak one word unto my lord the king And he said Say on 13 And the woman said Wherefore then hast thou thought such a thing against the people of God u If thou wouldst not permit the avengers of Blood to molest me or to destroy my Son who are but two persons how unreasonable is it that thou shouldst proceed in thy indeavours to avenge Amnon's blood upon Absalom whose death would be highly injurious and grievous to the whole Commonwealth of Israel all whose eyes are upon him as the Heir of the Crown and a wise and valiant and amiable person unhappy onely in this one act of killing Amnon which was done upon an high and hainous provocation and whereof thou thy self didst give the occasion by permitting Amnon to go unpunished for the king doth speak this thing as one which is faulty x By thy Word and Promise and Oath given to me for my Son thou condemnest thy self for not allowing the same equity towards thy own Son in that the king doth not fetch home again his banished y To wit Absalom from that Heathenish Countrey where he is in evident danger of being infected with their Idolatry and other vices which is likely to be a great and publick mischief to all thy people if he come to Reign in thy stead which he is very likely to do It is true there was a considerable disparity between her Sons and Absalom's case the one being a rash and sudden action the other a deliberate and premeditated Murther but that may seem to be balanced in some measure partly by Amnon's great and lasting provocation and principally by the vast difference between a private injury which was her case and a publick calamity and grievance which she affirmed and the King easily believed was Absalom's case And what David said in the case of Ioab's Murther of Abner That he could not revenge it because the sons of Zeruiah were too hard for him 2 Sam. 3. 39. the like peradventure might have been said in this case where the Peoples hearts may seem to have been universally and vehemently set upon Absalom and the rather because his long banishment moved their pity and his absence made him more desirable as it frequently happens among people and therefore it might really be out of the Kings power to punish him and so he might seem to be obliged to spare him for the common safety of his whole Kingdom 14 For we must needs die z Heb. In dying we shall die i. e. we shall certainly and suddenly die all of us both thou O King who therefore art obliged to take due care of thy Successor who is Absalom and Absalom who if he do not die by the hand of Justice must shortly die by the necessity of Nature and Amnon too must have died in the common way of all flesh if Absalom had not cut him off Therefore O King be not implacable towards Absalom for nipping a Flower a little before its time of fading and restore him to us all before he die in a strange Land and are as water spilt on the ground which cannot be gathered up again a Which is quickly drunk up and buried in the Earth and cannot be recovered ‖ Or 〈◊〉 God hath 〈◊〉 taken 〈◊〉 his life he 〈◊〉 also 〈◊〉 means â—… neither doth God respect any person b To wit so far as to exempt him from this common Law of dying But this version seems not to agree with the Scripture Phrase for the accepting of a person is never to my knowledge expressed in Hebrew by Nasa Nephesh which is the Phrase here but by Nasa Panim every where The words therefore may be rendred either thus yet God will not take away or doth not use to take away the Future Tense oft noting a continued act as 〈◊〉 observe the soul or souls or lives of men to wit by violence God doth not severely and instantly cut off offenders but suffers them to live till they die by the course of Nature and therefore so shouldst thou do too Or rather thus yet God hath not taken away his soul or life the Pronoun his being understood here as it is in many other places and as being easily supplied out of the context So the sense is God hath hitherto spared him and did not suffer his Brethren to kill him as in reason might have been expected nor hath God himself yet cut him off for his Murther as he oft doth with persons who are out of the Magistrates reach but hath hitherto preserved him even in a Heathenish Land All which are intimations that God would have him spared yet doth he devise means that his banished be not expelled from him c Or but hath devised means c. i. e. hath given Laws to this purpose That the manslayer who is banished should not always continue in banishment but upon the High-Priests death return to his own City Whereby he hath shewed his pleasure
to dwell in d I perceive by this thick darkness that thou art coming among us and therefore make haste and come O thou Blessed Guest into the Dwelling-place which I have built by thy Command and for thy Service a settled place for thee to abide in for ever e Not a Tabernacle which was made to be carried from place to place but a durable and I hope perpetual Habitation 14 And the king turned his face about f From the Temple towards which he was looking to observe that thick and extraordinary darkness to the Body of the Congregation and blessed all the congregation of Israel g Or Blessed to wit the Lord which is easily understood from the following words in which he onely blesseth or praiseth God but doth not bless the People at all with so the Hebreweth is oft used as hath been shewed before all the congregation Although he might do both first bless the Congregation which possibly he might do in that Solemn and Appointed Form Numb 6. which therefore it was needless to repeat here and then blessed God And indeed he doth both here below where these same words are used ver 55 56 c. and all the congregation of Israel stood h Partly in way of Devotion to God whom they adored and partly out of respect to the King 15 And he said Blessed be the LORD God of Israel which spake with his mouth unto David my father and hath with his hand fulfilled it i Praised be God both for his Grace in making such a promise and for his Goodness and Truth in fulfilling it saying 16 Since the day that I brought forth my people Israel out of Egypt k Until David's time for then he did chuse Ierusalem I chose no city l i. e. I did not declare my choice of it for so chusing is used for declaring or executing ones choice as Deut. 12. 1. 2 Chron. 6. 5. Zech. 2. 12. and things are oft said to be done when they are onely manifested or declared to be such in which sense God is said to be justified Psal. 51. 4. and Men to be guilty Hos. 5. 15. Otherwise to speak properly whatsoever God chuseth he chuseth from Eternity out of all the tribes of Israel to build an house that my Name might be therein m That my Presence and Grace and Worship and Glory might be there but I chose * 2 Sam. 7. 8. David n And in and with him the Tribe of Iudah of which he was and Ierusalem where he dwelt which is here implied by the opposition of this to the former part of the Verse to be over my people Israel 17 And * 1 Chr. 17. 1. it was in the heart of David my father o In his desire and purpose as this or the like Phrase is used 1 Sam. 10. 7. and 14. 7. 2 Sam. 7. 3. to build an house for the Name of the LORD God of Israel 18 And the LORD said unto David my father Whereas it was in thine heart to build an house unto my Name thou didst well that it was in thine heart p Thy intention and affection was well-pleasing to me 19 Nevertheless thou shalt not build the house but thy son that shall come forth out of thy loins he shall build the house unto my Name 20 And the LORD hath ‡ Heb. established performed his word that he spake and I am risen up in the room of David my father and sit on the throne of Israel as the LORD promised and have built an house for the Name of the LORD God of Israel 21 And I have set there a place for the ark wherein is the covenant of the LORD q i. e. The Tables of the Covenant by a Metonymy wherein the Conditions of Gods Covenant with Israel are written which he made with our fathers when he brought them out of the land of Egypt 22 ¶ And Solomon stood r Upon a Scaffold set up for him in the Court of the People 2 Chron. 6. 13. before * 2 Chr. 6. 12. the altar of the LORD s With his Face towards the Altar of Burnt-offerings in the presence of all the congregation of Israel t Who stood round about the Scaffold in the same Court with him and spread forth his hand toward heaven 23 And he said LORD God of Israel * Exod. 15. 11. 2 Sam. 7. 22. There is no God like thee in heaven above or on earth beneath who * Dan. 9. 4. keepest covenant and mercy with thy servants that walk before thee with all their heart 24 Who hast kept with thy servant David my father that thou promisedst him u That branch of thy Promise concerning the Building of this House by David's Son thou spakest also with thy mouth and hast fulfilled it with thine hand as it is this day 25 Therefore now LORD God of Israel keep with thy servant David my father that thou promisedst him x Make good the other branch of thy Promise and do not lose the Glory of thy Faithfulness which now thou hast got saying * Chap. 2. 4. 2 Sam. 7. 12. ‡ Heb. there shall not be cut off unto thee a man from my sight There shall not fail thee a man in my sight to sit on the throne of Israel ‡ Heb. onely if so that thy children take heed to their way that they walk before me as thou hast walked before me 26 And now O God of Israel let thy word I pray thee be verified which thou spakest unto thy servant David my father 27 But * 2 Chr. 2. 6. Isa. 66. 1. Jer. 23. 24 Act. 7. 49. will God indeed dwell on the earth y Reflecting upon Gods performance of his promise concerning the building of the Temple he breaks forth into admiration Is it possible that the Great and High and Lofty God should stoop so low as to take up his dwelling here amongst men O astonishing condescension Behold the heaven z All thiâ—… vast space of the visible Heaven and heaven of heavens a The third and highest and therefore the largest Heaven called the heaven of heavens here as also Deut. 10. 14. Psal. 148. 4. for its eminency and comprehensiveness cannot * Amos 7. 10. contain thee b For thy Essence reacheth far beyond them being Omnipresent how much less this house that I have builded c This House therefore was not built as if it were proportionable to thy greatness or could contain thee but onely that therein we might serve and glorify thee 28 Yet have thou respect unto the prayer of thy servant d Though thou art not comprehended within this place yet shew thy self to be graciously present here by accepting and granting my present Requests here tendred unto thee and to his supplication O LORD my God to hearken unto the cry and to the
Command and Direction of Moses or David who may be said to put it there because he continued it there and did not remove it as he did the Ark from the Tabernacle put before the tabernacle of the LORD and Solomon and the congregation sought unto it f i. e. Sought the Lord and his Favour by hearty Prayers and Sacrifices in the Place which God had appointed for that Work Levit. 17. 3 4. 6 And Solomon went up thither to the brazen altar before the LORD which g i. e. Which Altar But that he had now said v. 5. and therefore would not unnecessarily repeat it Or rather who and so these Words are emphatical and contain a Reason why Solomon went thither because the Lord was there graciously present to hear Prayers and receive Sacrifices was at the tabernacle of the congregation and offered a thousand burnt-offerings upon it 7 In that night h After those Sacrifices were offered did God appear i In a Dream of which see the Notes on 1 King 3. 5 c. unto Solomon and said unto him Ask what I shall give thee 8 And Solomon said unto God Thou hast shewed great mercy unto David my father and hast made me * 1 Chr. 28. 5. to reign in his stead 9 Now O LORD God let thy promise unto David my father be established * 1 Kin. 3. 7. for thou hast made me king over a people †Heb. much as the dust of the earth like the dust of the earth in multitude 10 * 1 Kin. 3. 9. Give me now wisdom and knowledge that I may * Numb 27. 17. go out and come in before this people for who can judge this thy people that is so great k What one Man is sufficient to govern so numerous a People 11 And God said to Solomon Because this was in thine heart and thou hast not asked riches wealth or honour nor the life of thine enemies l i. e. The taking away of their Lives neither yet hast asked long life but hast asked wisdom and knowledge for thy self that thou mayest judge my people over whom I have made thee king 12 Wisdom and knowledge is granted unto thee and I will give thee riches and wealth and honour such as * 1 Chr. 29. 25. Chap. 9. 22. Eccles. 2. 9. none of the kings have had that have been before thee neither shall there any after thee have the like 13 Then Solomon came from his journey to the high place m Or from the High-place for the Hebrew prefix Lamed which commonly signifies to is sometimes put for the Latin de which signifies from that was at Gibeon to Jerusalem from before the tabernacle of the congregation and reigned over Israel 14 * 1 King 4. 26. 10. 26 c. And Solomon gathered chariots n Of this and the three following Verses see the Notes on 1 King 10. 26 c. and horsemen and he had a thousand and four hundred chariots and twelve thousand horsemen which he placed in the chariot-cities and with the king at Jerusalem 15 * 1 Kin. 10. 27. Ch. 9. 27. And the king †Heb. gave made silver and gold at Jerusalem as plenteous as stones and cedar-trees made he as the sycamore-trees that are in the vale for abundance 16 * 1 Kin. 10. 28. Ch. 9. 28. And †Heb. the going forth of the horses which was Solomons Solomon had horses brought out of Egypt and linen yarn the kings merchants received the linen yarn at a price 17 And they fetcht up and brought forth out of Egypt a chariot for six hundred shekels of silver and an horse for an hundred and fifty and so brought they out horses for all the kings of the Hittites and for the kings of Syria †Heb. by their hand by their means CHAP. II. 1 ANd Solomon determined to build an house for the name of the LORD and an house for his kingdom a i. e. A Royal Palace for himself and his Successors This whole Chapter for the substance of it is contained in 1 King 5. and in the Notes there it is explained and the seeming Differences reconciled 2 And * 1 Kin. 5. 15. Solomon told out threescore and ten thousand men to bear burdens and fourscore thousand to hew in the mountains and three thousand and six hundred to oversee them 3 And Solomon sent to ‖ Or Hiram 1 Kin. 5. 1. Huram the king of Tyre saying As thou * 1 Chr. 14. 1. didst deal with David my father and didst send him cedars to build him an house to dwell therein even so deal with me b Which words may be commodiously understood from the nature of the thing and from the following Words such Ellipses being frequent in the Hebrew Or without any Ellipses the sence being here suspended is compleated v. 7. so send me c. the 4. 5 and 6 verses being inserted by way of Parenthesis to usher in and enforce his following Request 4 Behold I build an house to the name of the LORD my God to dedicate it to him c i. e. To his Honour and Worship and to burn before him †Heb. incense of Spices sweet incense and for the continual shew bread d So called here and Numb 4. 7. because it was to be there continually by a constant success on of new Bread when the old was removed of which see Exod. 25. 30. Levit. 24. 8. and for the burnt-offerings morning and evening on the sabbaths and on the new-moons and on the solemn feasts of the LORD our God This is an ordinance for ever to Israel 5 And the house which I build is great e For though the Temple strictly so called was but small yet the Buildings belonging to it both above and under ground were large and numerous for great is our God above all gods 6 * 1 Kin. 8. 27. Chap. 6. 18. But who †Heb. hath retained or obtained strength is able to build him an house seeing the heaven and the heaven of heavens cannot contain him f When I speak of building a great House for our great God let none be so foolish to think that I mean to include or comprehend God within it for he is Infinite who am I then that I should build him an house save onely to burn sacrifice before him g i. e. To worship him there where he is graciously present 7 Send me now therefore a man cunning to work in gold and in silver and in brass and in iron and in purple and crimson and blew and that can skill †Heb. to grave gravings to grave with the cunning men that are with me in Judah and in Jerusalem whom David my father did provide 8 Send me also cedar-trees sir-trees and ‖ Or almug-trees 1 Kin. 10. 11. algum-trees out of Lebanon for I know that thy servants
place for thy dwelling for ever 3 And the king turned his face and blessed the whole congregation of Israel and all the congregation of Israel stood 4 And he said Blessed be the LORD God of Israel who hath with his hands fulfilled that which he spake with his mouth to my father David saying 5 Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in that my name might be there neither chose I any man to be * â—… Sam. 6. 21. Chr. 28. 4. a ruler over my people Israel 6 But I have chosen Jerusalem that my name might be there and have chosen David to be over my people Israel 7 Now * 2 Sam. â—… 2. Chr. 28. 2. it was in the heart of David my father to build an house for the name of the LORD God of Israel 8 But the LORD said to David my father Forasmuch as it was in thine heart to build an house for my Name thou didst well in that it was in thine heart 9 Notwithstanding thou shalt not build the house but thy son which shall come forth out of thy loins he shall build the house for my Name 10 The LORD therefore hath performed his word that he hath spoken for I am risen up in the room of David my father and am set on the throne of Israel as the LORD promised and have built the house for the Name of the LORD God of Israel 11 And in it have I put the ark wherein is the covenant of the LORD that he made with the children of Israel 12 And he stood before the altar of the LORD in the presence of all the congregation of Israel and spread forth his hands 13 For Solomon had made a brazen scaffold of five cubits †〈◊〉 the 〈◊〉 〈◊〉 â—… long and five cubits broad and three cubits high and had set it in the midst of †〈◊〉 〈◊〉 〈◊〉 place 〈◊〉 〈◊〉 the court and upon it he stood and kneeled down upon his knees before all the congregation of Israel and spread forth his hands toward heaven 14 And said O LORD God of Israel * 〈◊〉 15. 11. 〈◊〉 3. 24. there is no God like thee in the heaven nor in the earth which keepest covenant and shewest mercy unto thy servants that walk before thee with all their heart 15 Thou which hast kept with thy servant David my father that which thou hast promised him and spakest with thy mouth and hast fulfilled it with thine hand as it is this day 16 Now therefore O LORD God of Israel keep with thy servant David my father that which thou hast promised him saying * 〈◊〉 〈◊〉 12. 1 〈◊〉 24. 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 〈◊〉 〈◊〉 if 〈◊〉 132. 12. There shall not fail thee a man in my sight to sit upon the throne of Israel yet so that thy children take heed to their way to walk in my law as thou hast walked before me 17 Now then O LORD God of Israel let thy word be verified which thou hast spoken unto thy servant David 18 But will God in very deed dwell with men on the earth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 49. Behold heaven and the heaven of heavens cannot contain thee how much less this house which I have built 19 Have respect therefore to the prayer of thy servant and to his supplication O LORD my God to hearken unto the cry and the prayer which thy servant prayeth before thee 20 That thine eyes may be open upon this house day and night upon the place whereof thou hast said that thou wouldest put thy Name there to hearken unto the prayer which thy servant prayeth ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards this place 21 Hearken therefore unto the supplication of thy servant and of thy people Israel which they shall †〈◊〉 〈◊〉 make towards this place hear thou from thy dwelling place even from heaven and when thou hearest ‖ 〈◊〉 〈◊〉 〈◊〉 Gr. forgive 22 If a man sin against his neighbour †〈◊〉 〈◊〉 â—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an oath be laid upon him to make him swear and the oath come before thine altar in this house 23 Then hear thou from heaven and do and judge thy servants by requiting the wicked by recompensing his way upon his own head and by justifying the righteous by giving him according to his righteousness 24 And if thy people Israel ‖ Or be smitten be put to the worse before the enemy because they have sinned against thee and shall return and confess thy Name and pray and make supplication before thee ‖ Or towardâ—… in this house 25 Then hear thou from the heavens and forgive the sin of thy people Israel and bring them again unto the land which thou gavest to them and to their fathers 26 When the * 1 Kin 17. 1. heaven is shut up and there is no rain because they have sinned against thee yet if they pray towards this place and confess thy name and turn from their sin when thou dost afflict them 27 Then hear thou from heaven and forgive the sin of thy servants and of thy people Israel when thou hast taught them the good way wherein they should walk and send rain upon thy land which thou hast given unto thy people for an inheritance 28 If there * Ch. 20. 9. be dearth in the land if there be pestilence if there be blasting or mildew locusts or caterpillars if their enemies besiege them †Heb. in the land of their gates in the cities of their land whatsoever sore or whatsoever sickness there be 29 Then what prayer or what supplication soever shall be made of any man or of all thy people Israel when every one shall know his own sore and his own grief and shall spread forth his hands ‖ Or towards this house in this house 30 Then hear thou from heaven thy dwelling-place and forgive and render unto every man according unto all his ways whose heart thou knowest for thou onely * 1 Chr. 28. 9. knowest the hearts of the children of men 31 That they may fear thee to walk in thy ways †Heb. all the days which so long as they live †Heb. upon the face of the land in the land which thou gavest unto our fathers 32 Moreover concerning the stranger * Joh. 12. 20. Act. 8. 27. which is not of thy people Israel but is come from a far country for thy great Names sake and thy mighty hand and stretched out arm if they come and pray in this house 33 Then hear thou from the heavens even from thy dwelling place and do according to all that the stranger calleth to thee for that all people of the earth may know thy Name and fear thee as doth thy people Israel and may know that †Heb. thy name
a The next day but one after the feast of Tabernacles which begun on the 14th day and ended on the 22 day Levit. 23. for their consciences having then been fully awakened by the law read to them and their hearts being full of grief for their great sins which they were not allowed to express in that time of publick joy and triumph now when that was past they resume their former thoughts and passions and recalling their sins to mind set apart a day for solemn fasting and humiliation the children of Israel were assembled with fasting and with sackcloths and with earth upon them 2 And * Ezra 1â—… 11. Chap. 13. â—…0 the seed of Israel separated themselves from all †Heb. 〈◊〉 of a 〈◊〉 strangers b From all familiar and unnecessary society with the heathens and particularly from those strange Women whom some of them had married For though Ezra had done this formerly Ezra 10. as far as he had knowledge of the persons faulty and power to redress their faults yet it seems there were some criminals who were either without his knowledge or out of his power or these were some new delinquents that since that time had fallen into the same errour and shewed the truth of their repentance by the forsaking of their beloved sins and dearest relations See again Nehe. 13. 3. and stood and confessed their sins and the iniquities of their fathers c Which they confess partly as one cause of their present sufferings and partly because they by their practises had justified their fathers sins and made them their own 3 And they stood up in their places and read in the book of the law d So as they did before giving them the sense of what they read of which see on ch 8. 7 8. of the LORD their God one fourth part of the day e To wit for three hours for there were accounted 12 hours in their day Iohn 11. 9. Probably they began after the morning sacrifice at which divers religious people used to be present but now they were all assembled together upon this great occasion and they continued their work from that time till the evening sacrifice with which they closed the work of the day and another fourth part they confessed f Both Gods mercies as appears from the matter of the following prayer and their own sins as is expressed v. 2. this day being chiefly set apart for that work and worshipped the LORD their God g Partly by the acknowledgment and adoration of his wonderful mercy in forgiving their sins and saving them from the deserved judgments which they either felt or feared and giving them his law and the knowledge thereof and partly by imploring his further grace and mercy to them 4 Then stood up upon the ‖ Or 〈◊〉 stairs of the Levites h Or upon the scaffold c. i. e. Upon such stairs or rather scaffolds or pulpits as the Levites used to stand upon when they taught the people But you must not think that all the persons here named stood in one place and uttered the following words together which would have caused great confusion in their speeches by which means but few of the people could have distinctly heard or understood them but that they stood upon several pulpits each of them either teaching of that part of the Congregation which was allotted to him or praying or blessing God with them Jeshua and Bani Kadmiel Shebaniah Bunni Sherebiah Bani and Chenani and cried with a loud voice i Thereby testifying their deep sense of their sins and miseries and their servent and importunate desire of Gods mercy unto the LORD their God 5 Then the Levites Jeshua and Kadmiel Bani Hashabniah Sherebiah Hodijah Shebaniah and Pethahiah said k All the following words Either therefore they all used the same words being composed and agreed upon by Ezra and themselves or they all prayed in the same manner and to the same purpose having agreed among themselves concerning the matter of their confessions and prayers And these are the words which one of them used and it is implied that the rest of their prayers were of the same nature stand up and bless the LORD your God for ever and ever l From day to day as long as you live and to all eternity and blessed be thy glorious name which is exalted above all blessing and praise 6 Thou even thou art LORD alone * Gen. 1. 1. thou hast made heaven the * Deut. 10. 14. heaven of heavens with all their host the earth and all things that are therein the seas and all that is therein and thou preservest them all and * Gen. 2. 1. the host of heaven m Either 1. The stars which after their manner worship and praise God as all the creatures do after their manner of which see Psal. 148. or rather 2. The Angels who are so called as 1 King 22. 19. Luke 2. 13. who do worship God truly and properly And it is most usual and reasonable to understand all words properly where there is no need of a figurative interpretation And if this were understood of metaphorical and objective worshipping of God there seems to be no reason to appropriate that to the host of Heaven to wit the stars seeing the hosts of sea and earth do in that sense worship God no less than the stars do namely in giving Angels and men matter and occasion of worshipping and praising of God worshippeth thee 7 Thou art the LORD the God who didst choose * Gen. 11. 〈◊〉 12. 1. Abram n Out of the midst of all his nation and family When thou didst pass by and neglect the rest of them suffering them to walk on in their idolatrous and destructive courses thou didst chuse and single out him to serve and glorify thee to be Father of all the faithful the progenitor of the Messias and the person in whom not we only but all nations should be blessed and to enjoy thee to all eternity and broughtest him forth out of Ur of the Chaldees and gavest him the name of * Gen. 17. â—… Abraham 8 And foundest his heart * Gen. 15. â—… faithful before thee o When thou madest that admirable trial of his faith and obedience in requiring him to offer up his onely son Isaac thou didst find out and discover his faithfulness which was well known to thee before and also was wrought in him by thy grace and madest a * Gen. 12. 7 15. 18. 17. 7 8. covenant with him to give the land of the Canaanite the Hittite the Amorite and the Perizzite and the Jebusite and the Girgashite to give it I say to his seed and hast performed thy words for thou art righteous 9 * 〈◊〉 2. 25. 〈◊〉 And didst see the affliction of our fathers in Aegypt and heardest their cry by the Red sea 10 And * 〈◊〉
sowed together not upon my other garments but next to my skin as was done in great Calamities as 2 Kings 6. 30. So far am I from stretching out my hands against God whereof I am accused Chap. 15. 25. that I have humbled my self deeply unâ—…er his hand and defiled my horn in the dust q I have willingly parted with all my Wealth and Power and Glory as the horn oft signifies in Scripture as Psâ—…lm 75 5. 132. 17 Luke 1. 69. and been contented to lie in the dust and to endure the contempt which God hath brought upon me 16 My face is foul with weeping and on my eye-lids is the shadow of death r i. e. A gross and terrible darkness My sight is very dim and dark as is usual in case of fore Diseases or excessive grief and weeping Lamâ—…nt 2 11. and especially in the approach of death Compare Psalm 6. 7. 38. 10. Lament 5. 17. 17. Not for any injustice in mine hands s And all this is not come upon me for any injurious dealing with others by oppression or deceit or bribery wherewith I am implicitely charged Chap. 15 16 20 34. but for other reasons known to God onely for I cannot discover them also my prayer is pure t I do not cast off God's fear and service as I am accused to do Châ—…p 15. 4. I do still pray and worship God and my Prayer is accompanied with a sincere Heart and â—…defiled Conscience See Psalm 109 7. Prov. 28. 9. 1 Tim. 2. 8. So that I have lived inâ—…ffensively towards God and towards men And therefore your Assertion is both uncharitable and false that eminent Afflictions are peculiar to ungodly men 18. O earth cover not thou my bloud u So called not actively to wit his own blood but passively or obâ—…ctively i. e the blood of others shed by him and lying upon his Conscience The Earth is said to cover that blood which lies undiscovered and unrevenged Of which see on Gen. 4. 10 11. Isa. 26 21. But saith Iob. if I be guilty of destroying any one man by Murder or Oppression as I am traduced O Lord let the Earth disclose it let it be brought to light that I may suffer condign punishment for it and let my cry x Either 1. passively to wit the cries and groans which I have forced from others by my Oppressions Let those Cries have no place to hide them Or rather 2. actively the Cry of my Complaints to men or Prayers to God let them find no place in the Ears or Hearts of God or men if this be true Or no place i. e. no regard or no power or success in which sense God's Word is said not to have place in evil men Iohn 8. 37. And Esaâ—… not to find place of repentance Heb. 12. 17. i. e. All his Intreaties and Tears could not prevail with his Father to repent of and retract the Blessing given from him to Iacob have no place 19. Also now behold my Witness is in Heaven y Besides the Witness of Men and of my own Conscience God is Witness of my Integrity and my Record †Heb. in the high places is on high 20. My Friends z Who should defend me from the Scorns and Injuries of others †scorn me a So this word is used Psal. 119. 51. Prov. 3. 34. 19. 28. but mine Eye Heb. are my â—…orners poureth out tears unto God b I pour forth my Prayers and Tears to God that he would judge me according to my Innocency and plead my righteous cause against you 21. * Ch. 31. 35. Eccl. 6. 10. Isa. 45. 9. Rom. 9. 20. O that one might plead for a man * with God c O that either I or some faithful Advocate might be admitted to plead my Cause either with God or rather with you before God's Tribunal God being Witness and Judge between us But this Verse is and that very agreeably to the Hebrew Text otherwise translated and Interpreted either 1. With respect to Christ And he i. e. God last mentioned to wit God the Son Christ Jesus will plead for a man i. e. for me against whom you plead He modestly speaketh of himself in the third Person as is usual with God to wit with God the Father and the Son of man as Christ is oft called will plead for his Friend or Companion or Neighbour i. e. For a man whom he hath taken into that Relation to himself It is plain that the mystery of Mans Redemption by Christ was known to the ancient Patriarchs as hath been oft noted before and to Iob among others Ch. 19. 25. Or 2. as the matter for which he prayed and cried to God That so the Hebrew Vau is frequently used he i. e. God would plead or judge or give sentence for a man i. e. for me or in my cause with God i. e. with himself the Noun being put for the Pronoun as Gen. 2. 20. 4. 15. Lev. 14. 15 16. and elsewhere or at his own Tribunal to which I have appealed as a man pleadeth for his Friend or Neighbour with or before an earthly Judge and Tribunal This seems most agreeable to the scope of the place which was to maintain his own Integrity against his Friends before God as a man pleadeth for his ‖ Or friend Neighbour 22. When †Heb. years of number a few years are come then I shall go the way whence I shall not return d i. e. To the state and place of the dead whence men do not and cannot return to this Life The meaning is my death hastens and therefore I earnestly desire that the cause depending before God between me and my Friends may be searched out and determined that if I be guilty of these things whereof they accuse me I may bear the shame and blame of it before all men and if I be innocent that I may live to see my own Integrity and the credit of Religion which suffers upon this occasion vindicated that so I may die in peace with God and may leave the favour of a good name behind me CHAP. XVII 1. MY ‖ Breath is corrupt a i. e. It stinks as it doth in dying persons Or my Spirit is corrupted or spent or lost i. e. My vital Spirits and natural Powers are wasted my Soul is ready to leave the Body my days are extinct b The lamp of my Life is wasted and upon the point of going out and that in a Snuff Or my Spirit is spent the Graves c i. e. The Grave the plural number being put for the singular as Sepulchres 2 Chron. 21. 20. Cities Judg. 12. 7. Asses Zech. 9. 9. are put for one of each of these are ready for me d Open their mouths as ready to receive me The sense and scope of this Verse is the same with the former 2. Are there not Mockers with
Or 2. Some eminent and potent Commander or Courtier under Saul called Cuâ—…h though he be not elsewhere named it being the lot of many other persons to be named but once in Scripture And he is called the Benjamite because he was one of that Tribe in which Saul put most confidence See 1. Sam. 22. 7. the Benjamite 1. O LORD my God in thee do I put my trust d All my hope and confidence is in thy Favour and Faithfulness to make good thy Promise made to me save me from all them that persecute me and deliver me 2. Lest he e i. e. Mine enemy as it is expressed v. 4. even Saul or any of his followers tear my soul f Out of my Body Or destroy me and my Life as Psal. 6. 5. like a lion g To which he compares him both for Power and Cruelty and withal intimates his own inability to oppose or escape his Rage without God's almighty help renting it in pieces while there is †Heb not a deliverer none to deliver h Whilest I have no considerable Force to defend myself but am forced to flee to Mountains and Caves and Woods for my Safety 3. O LORD my God if I have done this i i. e. That which Câ—…sh and others falsly lay to my Charge If I design or have endeavoured to take away Saul's Crown and Life by Violence as Sâ—…s's Courtiers maliciously reported 1. Sam 24. 9 10. and 26. 19. if there be Iniquity in my hands k i. e. In my actions or carriage towards Saul The hand is oft put for actions whereof the hand is a great and common Instrument as Psal. 78. 42. and 109. 27. Ionah 3. 8. If I design or have attempted to lay violent hands upon Saul 4. If I have rewarded evil unto him that was at peace with me l i. e. To Saul when he was peaceable and friendly towards me For David was charged with evil Designs against Saul before Saul broke out into open Enmity against him yea m This Particle is here used by way of correction or opposition as it is also Psal. 2. 6. Prov. 6. 16. So far have I been from doing this that I have done the contrary I have delivered him n When it was in my power to destroy him as 1. Sam. 24. and 26. that without cause o Without any Provocation on my part is mine enemy 5. Let the enemy persecute my soul and take it p I am contented and wish that Saul may so persecute my Life as to overtake it and take it away yea let him tread down my life upon the earth and lay mine honour q Either 1. That honourable and royal Estate to which I am chosen and designed Or 2. My Reputation and Memory Or rather 3. The same thing which he called his soul and his life in the former branch of the verse and here his honour it being very frequent to express one thing in several words or phrases in one verse And so here may be observed a gradation Let him 1. Persist to persecute it 2. Take it 3. Tread it down or destroy it and 4. Lay it in the dust or bury it to prevent all hopes of Restitution in the dust Selah 6. * Isal. 30. 18. Arise O LORD in thine anger r Oppose thy just Anger to their causeless and sinful Rage against me lift up thy self s That thou maist give them a deadly blow A Metaphor from men who arise and lift up themselves to do so Heb. Be thou exalted glorifie thyself and shew thyself to be above them because of the rage of mine enemies and * Psal. 35. 23. awake for me to the judgment that thou hast commanded t To execute that just and righteous Sentence of Saul's Deposition and mâ—… Advancement which thou hast commanded i. e. appointed as that word is used Psal. 148. 5. 1. Kings 17. 4. and in this very case 1. Sam. 13. 14. and declared by thy holy Prophet Samuel 7. So shall the congregation of the people u Either 1. A great number of all sorts of people who shall observe thy Justice and Holyness and Goodness in pleading my righteous Cause against my cruel and implacable Oppâ—…essor Or rather 2. The whole Body of thy people Israel to whom both these Hebrew Words are commonly ascribed in holy Scripture compass thee about x They will and I as their King and Ruler in thy stead will take care that they shall come from all parts and meet together to worship thee which in Saul's time they have grosly neglected and been permitted to neglect and to offer to thee 〈◊〉 and Sacrifices for thy Favour to me and for the manifold Benefits which they shall enjoy by my Means and under my Government for their sakes y Or for its sake i. e. For the sake of thy Congregation which now is wofully dissipated and oppressed and have in a great measure lost all administration of Justice and exercise of Religion therefore return thou on high z Or return to thy high place i. e. To thy Tribunal to â—…it there and judg my cause An Allusion to earthly Tribunals which generally are set up on high above the people 1. Kings 10. 19. 8. The LORD shall judg the people a It belongs to thee to judg all persons and people and to give Sentence between them especially when they appeal unto thee which I now do judg me O LORD * Psâ—…l 18. 20. according to my righteousness and according to mine Integrity that is in me b If I be guilty of those evil Designs towards him wherewith Cush and others charge me do thou give Sentence against me but if I be just and innocent towards him as thou knowest I am and have been do thou plead my right 9. O let the wickedness of the wicked come to an end c Let the Malice of mine Enemies cease put a stop to their wicked Practises either by changing their Hearts or by tying their Hands or some other way Say to it as thou dost to the Sea Hitherto hast thou gon but thou shalt go no further and here shall thy proud Waves be stayed Or The Wickedness of the Wicked shall have an end not an end of perfection which is to be accomplished but an end of termination it shall cease and an end of destruction it shall be rooâ—…ed ouâ—… Or Let I pray thee Wickedness consume the wicked i. e. those that are maliciously and incorrigibly such And so this Prayer is opposed to that following Prayer for the Just. And such Prayers against some wicked Men we find used by prophetical Persons which are not rashly to be drawn into president by ordinary Persons but establish d Or and thou wilt establish or 〈◊〉 or uphold which is opposed to that coming to an end or consuming last mentioned the just e All just Persons and
a Let his Excellency discovered in his works be the Matter of your joy and praise O ye righteous for * â—…sal 147. 1. praise is comely for the upright b It well becomes them to Exercise themselves in this work of praising and blessing of God Partly because they have such singular and abundant Obligations and Occasions to do so and Partly because they will praise God worthily and Heartily and with due Reverence and Thankfulness as God requires and deserves to be praised whereas ungodly men do indeed disparage and 〈◊〉 the Holy Name of God while they 〈◊〉 to praâ—… and therefore God rejects their Praâ—…s and Prayers See 〈◊〉 5â—… 16. and 109. 7. Prov. 28. 9. 2. Praise the LORD with harp sing unto him with the psaltery and * Psal 92. 3. an instrument of ten strings c He mentions these Instruments because they were used in the publick Worship and Praises of God in the Tabernacle 3. * Psal. 96. 1. 〈◊〉 1. 149. 1. 〈◊〉 â—…2 10. Sing unto him a new song d Either 1. Newly Composed As God gives you 〈◊〉 occasions so do not you content your selves with the olâ—… Songs or Psalms made by the holy Men of God but make New ones suited to the occasions But neither had all the Rigâ—…ous to whom he speaks v. 1. the Gift of Composing Songs nor was it of any Necessity or Importance that they should make new Songs to praise God at least for the Works here mentioned when there were so many made by David and other Holy Prophets for the use of God's Church and People when they had any such occasion Or 2. Renewed or repeated or sung again in which Sence Iob saith his Gâ—…y was Nâ—…w or fresh in him Iâ—…b 29 20. i. e. Renewed or continued from Day to Day and the Command of Love is called New Iob. 13. 34. because it was renewed and re-inforced by Christ. So this Song is here called Nâ—…w not so much from the Matter as from the singing of it because it was sung afresh or again play skilfully with a loud noise 4. For the word of the LORD is right e All God's Counsels and Commands either contained in the Scriptures Or given forth in his Providence for the Government of the World are wise and Just and Good without deceit or defect and all his works are done in truth f i. e. All his works of Providence agree with his Word and are no other then the accomplishment of his Promises or Threatnings or other Declarations of his Mind and Will in his Word although sometimes for a season they may seem contrary to it 5. * Psal. 4â—… 7. He loveth righteousness and judgment g i. e. Just judgment by a Figure called Hendyadis as Ier. 22. 3. Or Iustice relates to the Sentence and Iudgment to the Execution of it He not onely doth Justice to all men as was implied v. 6. but which is more he Loves it and Delights in it * Psal 119. 64. the earth is full of the ‖ Or mercy goodness of the LORD h He not onely doth no man wrong but he is very kind and merciful to all Men in the World to whom he gives many Favours and Invitations to his Love and Service See Mat. 5. 45. Act. 14 17. Rom. 1. 20 21. 6. * Gen. 1. 6 7. Heb. 11. 3. 2. Pet. 3. 5. By the word of the LORD i Either 1. By the Hypostatical word Christ who is oft called God's Word even by the Chaldee Paraphrast as also Iohn 1. v. 1 2 3. where he is said to be that â—…rd by whom all things were made So that which is here spoken more darkly and doubtedly according to that state of the Church is more clearly declared in the New Testament Or 2. By his Will or Command as this very Phrase is here used v. 4. and as it seems to be explained v. 9. And so it hath a great Emphasis in it that God made this admirable structure of the Heavens and all its glorious Stars not with great pains and time and help of many Artists and Instruments as men do far meaner Works but with one single Word which is much to the Glory of the Creator were the heavens made and all the host of them k The Angels Or the Stars See on Gen. 2. 1. * Job 26. 13. by the breath of his mouth l Either 1. By the Holy Ghost so called Iob 33. 4. And so here are all the Persons of the Trinity Iâ—…hovah the Father and the Word and the Spirit to each of which this Work of Creation is elsewhere ascribed as was noted on Gen. 1. 26. Or 2. By his Word as it was expressed in the last Clause which is so called Isa. 11. 4. 2. Tâ—…s 2. 8. 7. * Gen. 1. â—… 〈◊〉 26. 1â—… 〈◊〉 â—…8 8. He gathereth m Or gathered For he speaks of the first Creation when this was done Gen. 1. the waters of the sea together * Psal. 78. 1â—… as an heap o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit he layeth up the depths in store houses o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit n By which Expression he brings to our Minds this great work of God that the Sea which is lighter and higher than Earth is yet Confined within its Bounds that it might not overâ—…ow the Earth 8. Let all the earth p All the people of the Earth as the next Clause expounds this not only Iews but Gentiles who equally enjoy the Benefit of this great and glorious work of God fear the LORD let all the inhabitants of the world stand in awe of him 9. For * Psal. 148. 5. he spake and it q The work here mentioned v. 6 7. Or stood forth as a Servant at his Masters Command Or was or did exist was done he commanded and it stood fast r. 10. * Isa. 19. 3. The LORD †Heb. 〈◊〉 〈◊〉 bringeth the counsel of the heathen s Or of the Nations though Nations combine themselves and their Counsels together yet he defeats them when he pleaseth Thus he passeth from the work of Creation to the works of Providence and from the Instances of his Power in Sensless and unreasonable Creatures to manifest his power in over-ruling the Thoughts and Wills and Actions of all Men whether single or united to nought he maketh the devices of the people of none effect 11. * Prov. 19. 2â—… Isa. 46. 10. The counsel of the LORD standeth for ever t All his Purposes and Designs and especially those which concern his choseh people of whom he speaks in the next Verse are always successful and irresistible the thoughts of his heart †Heb. to Generation and Generation
what he performeth or perfecteth or fulfilleth but leaveth it to be understood as being easie to be understood He performeth or perfecteth to wit all that he hath promised engageth himself to perform what he hath begun to do or what is yet to be performed it being usual in the Hebrew Language to understand a Verbal Noun after the Verb. He implies that God iâ—… not like Men who make large Promises but either through Inability or Carelessness or Unfaithfulness do not perform them but will certainly be as good as his Word 3. He shall send g Either 1. His Angels as Dan. 3. 28. Or 2. His help Or 3. His hand which is understood after this Verb 2 Sam. 6. 6. by Comp. 1 Chron. 13. 9. where it is expressed Or rather 4. His Mercy and his Truth as it here follows where also this Verb is repeated before those Words from heaven and save me ‖ Or he Reproacheth him that would swallow me up from the reproach of him that would swallow me up h i. e. From that shameful Destruction which they Design to bring upon me Or rather as it is rendred in the Margent of our Bible and by many others and as it is in the Hebrew He hath reproached i. e. He will certainly put to Shame or Reproach him that would swallow me up by disappointing his Expectation and delivering me from his Rage i. e. Shall discover them by their proper Fruits to wit by affording his Gracious help in pursuance of his Promises Selah * Psal. 40. 11. 43. 3. 61. 7. God shall send forth his mercy and his truth 4. My soul is among * Psal. 35 17. 58. 6. lions k I Live in the midst of a Generation of fierce and Bloody men which both in Scripture and other Authors are oft called Lyons â—… I have my abode and Conversation I lye leven among m Which Particle is easily borrowed out of the foregoing Clause them that are set on fire n even the sons of men o Whereby he explains what he meant by Lyons and tells us they were Beasts in the shape of Men. whose teeth p Which may be considered Either 1. As Instruments of Destruction as they are in Lyons Or rather 2. As Instruments of Speech as they are in Men for it here follows by way of Explication as the manner is and their Tongue And both seem to signifie their wicked and pernicious Calumnies of which he every where Complains and particularly in the History to which this Psalm seems to Relate 1 Sam. 24. 10. and by which they designed to promote his Destruction are spears and arrows q i. e. They grievously wound my Name and are devised to do me Mischief and their * Psal. 55. 21. tongue a sharp sword m To wit of or from Hell as is fully expressed Iam. 3. 6. who are meer Fire-brands and Incendiaries that are continually breathing out their Wrath and Threatnings and incensing Saul against me 5. * Psal. 7. 6. 148. 13. Be thou exalted r Glorifie thy Power and Goodness and Justice and Faithfulness by my Deliverance all which are exposed to Censure and Reproach whilst thou sufferest ungodly Wretches to oppress and Triumph over the Innocent and Righteous that put their trust in thee O God above the heavens s i. e. Higher than the Heavens or to the highest degree possible Or above all the false Gods which are supposed to reside in Heaven let thy glory be above all the earth t i. e. Above all Men upon Earth some whereof do now Audaciously lift up themselves against thee and above thee Or though as the Hebrew Particle is commonly rendred and it is no New thing to have the same Word or Particle diversly taken in the same Verse as hath been formerly shewed the whole Earth not onely amongst thine own People but so that even the Heathens shall be forced to acknowledge and admire thy Glorious deeds 6. * Psal. 7. 16. 9. 15. They have prepared a net for my steps my soul is bowed down u Or was bowed down I was even ready to fall and Perish Oâ—… mine Heart was oppressed and almost overwhelmed they have digged a pit before me x Heb. Before my Face not in my sight for that would have been in in Vain Prov. 1. 17. but in my Way where they thought I would go into the midst whereof they are fallen themselves y This was fulfilled in Saul who by pursuing fell into his Hands 1 Sam. 24. 3. Selah 7. * Psal. 108. 1. c. My heart is ‖ Or Prepared sixed z Or established in a full assurance of thy merciful Help It was ready to sink with Fear or bowed down v. 6. but now I have through thy Grace Conquered my Fears and am fixed in a stedfast Belief of thy Promises Or is prepared to wit to sing and give Praise as it follows O God my heart is sixed I will sing and give praise 8. Awake up my glory a Either 1. My Soul Or rather 2. My Tongue the Instrument of Singing which he was now about to do v. 7. 9. awake psaltery and harp I my self will awake early b I will Rouse up and imploy all the Powers of my Soul and Body to set forth Gods Praises I will praise thee O LORD among the people c In the great Congregations amongst the Israelites of all Tribes who are called by this Name Deut. 33. 19. and amongst Heathens as I shall have occasion as he often had I will sing unto thee among the nations 10. * Psal. 36. 5. 71. 19. 89. 2. 108. 4. For thy mercy is great unto the heavens d i. e. Is most Evident and greatly Exalted and they truth unto clouds 11. Be * Vers. 5. thou exalted O God above the heavens let thy glory be above all the earth e. PSAL. LVIII The ARGUMENT This Psalm was Composed as very many others were upon the occasion of those wickedly Calumnies and unjust Censures and Sentences which were passed upon him by Saul and his Courtiers To the chief musician ‖ Or destroy not a Golden Psalm of David * Psal. 57. Tit. Al-taschith Michtam of David 1. DO ye indeed speak righteousness a The question implies a Denial You censure me freely without any Regard to Truth or Justice O congregation b The word signifies a Band or Company of men and seems to point at Saul's Judges and Counsellers who met together to Consult what they should do against David and probably passed a Sentence upon him as guilty of Treason and Rebellion do ye judge uprightly O ye sons of men c So he calls them Either 1. In Contempt and opposition of the sons of God or good Men. Or 2. By way of Admonition to mind them that they also were Men and must give an Account
and full of Corn shall when they are shaken with the Wind make a noise not unlike that which the tops of the Trees of 〈◊〉 sometimes make upon the like occasion Which Expressions as well as many others of the like Nature in the Prophets being applied to Christ are to be understood in a spiritual Sence of the great and happy Success of the Preaching of the Gospel and they of the city n The Citizens of Ierusalem which are here Synedochically put for the Subjects of this Kingdom shall flourish like grass of the earth o Shall both encrease in number that there may be mouths to receive the Meat provided and enjoy great Prosperity and Happiness 17 His Name p The Honour and Renown of his eminent Wisdom and Justice and Goodness Which agrees but very obscurely and imperfectly to Solomon who sâ—…ained the Glory of his Reign by his prodigious Luxury and Oppression and Apostacy from God into which he â—…ell in the latter part of his days †Heb. 〈◊〉 〈◊〉 shall endure for ever †〈…〉 his Name shall be continued q Or shall be Propagated or Transmitted to his Chilâ—… Which suits much better to Christ from whom we are called Christians than to Solomon as long as the Sun r Heb. 〈◊〉 the Sâ—… Either 1. Publickly and in the Face of the Sun Or. 2. Perpetually as a constant and inseparable Companion of the Sun as long as the Sun it self shall continue See before on v. 5. and * Gen. 12 3. 22. 1â—… men shall be blessed in him s Either 1. As a Pattern of Blessedness When any man shall with well to a King he shall say The Lord make thee like Solomon See on Gen. 22. 18. Or rather 2. As the Cause of it by and through his Merits and Mediation all nations shall call him blessed 18 Blessed be the LORD God the God of Israel who onely doth wondrous things t Who hath given to his People such a Glorious and excellent King and Governour and such wonderful Blessings as they do and shall enjoy under his Government 19 And blessed be his glorious name for ever and let the whole earth be filled with his glory u Heb. The whole Earth shall be filled with his Glory For this may be either a Prayer for or a Prophecy of the spreading of the true Religion in the Gentile-World Which evidently relates to Christ and his Kingdom Amen and amen 20 The prayers of David the son of Jesse are ended x This Psalm is called the last of David's Psalms which are called Prayers because they consist very much of Prayers Either 1. The last of that part or Book of the Psalms which reacheth from the beginning of the Psalms hitherto whereof the far greatest number were Composed by David and all of them digested into this Order the rest of which follow being Collected by some other holy Man or Men of God after David's Death and Composed part by David and part by other Prophets Or rather 2. The last Psalm which David Composed For this was done but a little before his Death of which see the first Note on this Psalm PSAL. LXXIII The ARGUMENT The Subject of this Psalm is the same with Psal. 37. concerning the promiscuous Carriage of God's Providence towards good and bad Men. ‖ Or a Psalm for Asaph A Psalm of Asaph a Or for Asaph the famous Musician to whom divers of David's Psalms were Committed as Psal. 50. 1. c. But because Asaph was not onely a skilful Musician but also was Divinely inspired and the Author of some Psalms as is manifest from 2 Chron. 29. 30. and the style of this Psalm may seem to be something differing from that of David it may be thought not improbable that Asaph was the Author or Pen-man of it 1. â—… TRuly b Or 〈◊〉 The beginning is abrupt and sufficiently â—…tes that he had a great conflict within himself about this Matter and that many doubts and Objections were raised in his mind concerning it But at last he breaks forth like the Sun out of a Cloud and having by God's Grace silenced and Conquered his scruples he lays down this following Conclusion God is good to Israel c Though he may sometimes seem negligent of and harsh and severe to his People yet if all things be considered it is most certain and another day will be made manifest that God is Really and Superlatively good i. e. Most kind and bountiful and a true Friend to them and that they are most happy in him and have no Reason to Envy sinners their present and seeming Felicity even to ‖ Or 〈◊〉 such as are †Heb. clean of 〈◊〉 of a clean heart d To all true Israelites who love God with their whole Heart and serve him in Spirit and Truth and uprightness See Iob. 4. 43. Rom. 2. 28 29. So this Clause limits the former and takes off a great part of the force of the Objection even all that concerns the Calamities which befel the profane or False-hearted Israelites which were vastly the greatest number of that People 2 But as for me e Yet I must acknowledge this with grief and shame concerning my self notwithstanding all my Knowledge of this Truth and my own Experience and Observation of God's gracious dealings with me and other good Men. my feet were almost gone f My Faith in God's Promises and Providence was almost overthrown by the force of this Temptation and I was almost ready to repent of my Piety v. 13. and to follow the example of ungodly Men. my steps had well nigh slipt g Heb. Were almost poured forth like Water upon the ground which is unstable and Runs hither and thither with great disorder and uncertainty till it be irrecoverably lost So was I almost Transported by my own unruly Passionâ—… into unworthy Thoughts of God and a sinful Course of Life 3 * 〈◊〉 21. 7. Psal. 37. 1. Jer. 12. 1. For I was envious at the foolish when I saw the prosperity of the wicked h I grudged and murmured at it and had a secret Desire to partake of their Delicates 4 For there are no bands in their death i They are not dragged to Death neither by the Hand and Sentence of the Magistrate which yet they deserve nor by any lingring and grievous Torments of Mind or Body which is the Case of many good Men but they enjoy a sweet and quiet Death dropping into the Grave like ripe Fruit from the Tree without any Violence used to them Compare Iob 5. 26. and 21. 13. but their strength is †Heb. Fat firm k Heb. and their strength is fat i. e. Sound and good the best of any thing being called Fat in Scripture as Gen. 41. 2. Dâ—…n 1. 15. And in their Life-time they have great Ease and Health and Content till they expire like a
like sparks of Fire of the bow the shield and the sword h Both offensive and defensive Weapons so as they could neither hurt God's People nor save themselves from Ruin and the battel i The force and fury of the Battle and all the Power of the Army which was put in Battel-Array Selah 4 Thou k O God To whom he directeth his Speech here as also v. 6 7 8. art more glorious and excellent than the mountains of prey l Either 1. Than the greatest Kings and Empires of the Earth which in Prophetical Writings are oft Compared to Mountains as Psal. 46. 2 3. Isa. 41. 15. Ier. 51. 25. Hab. 3. 6. And they are called Mountains of prey because then they generally were Established by Tyranny and maintained by preying upon their own Subjects or other inferior Kingdoms Or 2. Which amounts to the same thing than the most powerful Enemies of thy People upon whom they used and now desired and expected to prey Such Persons being oft expressed by the name of Mountains as Psal. 144. 5. â—…eth 4. 7. c. 5 The stout hearted are spoiled m Of all that Glory and Advantage which they either had already gotten or further expected from the Success of their present expedition which they promised to themselves They became a prey to those upon whom they hoped to prey they have slept their sleep n Even a perpetual sleep as Ier. 51. 39. 57. or the 〈◊〉 of Death Psal. 13. 3. called their sleep Emphatically as being peculâ—…ar to them and such like Men and not that sleep which is common to the good and bad Their Death he seems to call 〈◊〉 Because they were slain in the Night when they had Composed themselves to rest and sleep and so passed insensibly from one sleep to another For it is thought by many that this Psalm was Composed upon the occasion of that prodigious slaughter of the Assyrians in Iudah 2 Kings 19. 35. and none of the men of might have found their hands o They had no more strength in or use of their hands against the destroying Angel than they who have no hands 6 At thy rebuke O God of Jacob both the chariot and horse p The men who Rode upon and â—…ought from Chariots and Horses who fight with most Advantage and usually have most Courage and much more unable were their Footmen to resist or avoid the stroke are cast into a dead sleep 7 Thou even thou art to be feared and who may stand in thy sight q To wit to Contend with thee Standing is here opposed to flight or falling before the Enemy See Iâ—…sh 7. 12. Dan. 8. 4. when once thou art angry 8 * Psal. 46. 6 Thou didst cause judgment to be heard from heaven r Thou didst execute Judgment upon thine Enemies by an Angel sent from Heaven which is said to be heard Either because that was accompanied with terrible Thunders and Earthquakes which was not unusual in the descent of an Angel as Mat. 28. 2. and elsewhere Or because the same of it was quickly spread abroad in the Land and in the World the earth feared and was still s The effect of this Terrible Judgement was that the rest of the World were afraid to invade or disturb the Land and People of Israel and chose rather to sit still in their own Territories 9 When God arose to judgment t When God who for a season had sat still began to bestir and shew himself against his Enemies Or After God had risen c. Or Because God did arise c. to save all the meek of the earth u To save all the godly Persons who are oft called Meek ones as hath been noted again and again in Israel for whose sakes God wrought this great Deliverance which reached to all the People of the Land Selah 10 Surely the wrath of man shall praise thee x The blasphemous Speeches and furious Attempts of thine Enemies shall serve thy Glory and cause thy People and others to Praise and magnifie thee for that admirable Wisdom and Power and Faithfulness and Goodness which thou shalt discover upon that occasion the remainder of wrath shalt thou restrain y Thou shalt prevent and disappoint the succeeding malicious Designs of thine Enemies who will meditate Revenge for those shameful and Terrible overthrows Or the râ—…der of wrath thou shalt gird thy self with i. e. Put it on as an Ornament which the Girdle was thou shalt adorn thy self with it as a Conqueror doth with the spoils of his Enemies 11 Vow z Vow a Sacrifice of Thanksgiving Either at this time for this wonderful Deliverance Or hereafter in all your Future straits and Troubles let this Experience encourage you to make such Vows to God with Confidence of Success and pay a But when God hath accepted your Vows and given you the desired Deliverance forget not to pay your Vows unto the LORD your God let all that be round about him b Either 1. All the Tribes of Israel who have the Benefit of this Mercy Or rather 2. All the neighbouring Nations on every side to whom the same of this mighty work of God shall come I advise them for the Future if they love themselves to cease from all Hostilities against God or his People and to submit themselves to the God of Israel bring presents †Heb. to the fear Gen. 31. 42. 53 unto him that ought to be feared c Whom though they do not love yet they see and feel that they have great reason to Fear and to seek his Favour 12 He shall cut off d As men do their Grapes in time of Vintage as the Hebrew Verb implies to wit suddenly violently and irresistibly This is all which they shall get by opposing him and therefore it is their Wisdom to bring Presents to him the spirit e Either 1. Their Courage Or rather 2. Their Breath and Life as he did in the Assyrian Army of princes he is terrible to the Kings of the earth PSAL. LXXVII The ARGUMENT This Psalm was Composed upon the occasion of some sore and long Calamity of God's People Either the Babylonish Captivity or some other To the chief musician †Heb. upon Psal. 62. to Jeduthun a Psalm ‖ Or for Asaph of Asaph a Either that Asaph who lived and Prophecied in David's time Or one of his Successors long after him called as was usual by his Progenitors name 1 I Cried unto God with my voyce even unto God with my voyce and he gave ear unto me b This Verse seems to contain the sum of the whole Psalm consisting of two parts to wit his earnest Cry to God in his deep distress and God's gracious return to his Prayers by supporting him under them and giving him assurance of a good issue out of them of both which he speaks more distinctly and particularly of
silence a Plead for us not by words but by thine Actions O God hold not thy peace b Or be not deaf to our prayers and to the blasphemies of thine and our Enemies and be not still c i. e. Unactive and unconcerned for us O God 2 For lo thine enemies d They are not onely enemies to us thy people but also to thy Will and Name and Glory make a tumult e Or make a tumultuous noise both with their tongues reproaching thee and threatning us and with their Arms. and they that hate thee have lift up the head f Are grown potent and insolent and scornful 3 They have taken crafty counsel against thy people and consulted against thy hidden ones g i. e. Thy People of Israel as it is explained in the foregoing words and in the next Verse who are called God's hidden or secret ones to intimate the singular care and respect which God hath to them as to his peculiar treasure as they are called Exod. 19. 5. Psal. 135. 4. whom he will hide and preserve in the secret of his presence and under the shadow of his wings and withal to note their folly in seeking the destruction of those whom God was ingaged and resolved to protect 4 They have said Come and let us cut them off from being a nation that the name of Israel may be no more in remembrance h Whereby they shewed both their implacable rage and malice and their great assurance of success 5 For they have consulted together with one †Heb. heart consent they are confederate against thee i They have laid aside all their private quarrels and animosites and agreed together against thee 6 The tabernacles k Put for the People dwelling in them as Iob 12. 6. Prov. 14. 11. Hab. 3. 7. of Edom l Called the children of Seir 2 Chron. 20. and the Ishmaelites m Some of the posterity of Ishmael called by their Father's name as others of them are supposed by divers to be called Hagarens from their Grandmother Hagar See 1 Chron. 5. 10 20. of Moab and the Hagarenes 7 * Jos. 13. 5. Gebal n Either 1. The Giblites or Gâ—…balites dwelling near Zidon of whom 1 Kings 5. 18. Ezek. 27. 9. Or 2. An Arabian people so called by ancient Writers dwelling in the Southern Border of Canaan where most of the people here mentioned had their abode Yet some of these were in the Northern pâ—…s and not far from the other Gebal as some of the Philistins and the Tyrians and Ammon and Amalek the Philistins with the inhabitants of Tyre 8 Assur also is joyned with them o In their counsels and possibly with some of their Forces though not so openly and powerfully as afterwards †Heb They have been an arm to the children of Lot they have holpen the children of Lot p Moab and Ammon who were the principal parties in that War 2 Chron. 20. called here the Children of Lot to intimate their horrible degeneration from their pious Progenitors Selah 9 Do unto them as unto the * Judg 7. 22. Midianites as to * Judg. 4. 15 24. and 5. 21. Sisera as to Jabin at the brook of Kison 10 Which q Either 1. The Midianites Or rather 2. Iabin and Sâ—…sera who were overthrown near Taanach and Megiddo Judg. 5. 19. nigh unto which places was this Endor as appears from Ios. 17. 11. perished at En-dor they became as dung for the earth r They were trodden under foot and their Carkasses left unburied Compare 2 Kings 9. 37. Ier. 8. 2. and 16. 4. 11 Make their nobles like * Judg. 7. 25. Oreb and like Zeeb yea all their princes as * Judg. 8. 12 21. Zebah and as Zalmunna 12 Who said let us take to our selves the houses of God s The Houses and Lands of the Israelites which their God as they pretend gave them in Canaan to which they have no rightful Title For that we see was formerly objected by the Ammonites Judg. 11. 13. who were a chief party in this War So they seem to call them houses of God by way of irony and Derision in possession 13 O my God make them like a wheel t Whereas they promise to themselves a sure and firm possession in our Land let them be like a wheel or a round ball which being once tumbled down from the top of an hill runs down with great force and swiftness and stays not till it comes to the bottom and there also is very unstable and soon removed as the Stubble before the wind 14 As the fire burneth the wood and as the flame setteth the mountains u Understand by a Metonymy the Woods or Forests upon the Mountains which in those hot Countries when they had once taken fire either by lightning or by the design of men or by any accident did burn with great speed and irresistible violence on fire 15 So persecute them with thy tempest and make them afraid with thy storm 16 Fill their faces with shame that they may seek thy name x That being disappointed of their hopes and discerning the impotency of their Idols they may own and worship thee as the onely true God O LORD 17 Let them be confounded and troubled for ever yea Let them be put to shame and perish y But those of them that will not humble themselves before thee let them be utterly destroyed 18 That men may know z Or that they may know to wit by costly experience even by their own ruine what they would know by information for their own good ‖ The most high God and the God ‖ not onely of his People Irael as the Heathen fancied and as their Gods were confined to their particular and several Territories but the God and Governor of all the Nations and parts of the earth that thou whose name alone is JEHOVAH art the most high over all the earth PSAL. LXXXIV The ARGUMENT The Author of this Psalm seems to have been David partly because it is ascribed to no other and partly because it is most agreeable to his style and condition and the occasion of it his banishment or absence from the place of God's Worship either 1. In Saul's time which suits not with Verse 7. for then the Tabernacle was not in Zion Or rather 2. During Absalom's Rebellion To the chief Musician upon Gittith a Psalm ‖ Or Of. for the sons of Korah 1 HOw amiable are thy tabernacles a Thy tabernacle called tabernacles either 1. Because it consisted of several parts Or 2. To note its excellency as Behemoth or Beasts is put for one eminent beast Iob 40. 15. and wisdoms for excellent wisdom Prov. 1. 20. O LORD of hosts 2 * Psal. 42. 1 2. and 63. 1. My soul longeth yea even fainteth b Or is consumed with grief for want of
die while * Job 6. 4. I suffer thy terrors b Upon my mind and conscience which do accompany and aggravate my outward miseries I am distracted 16 Thy fierce wrath goeth over me thy terrors have ‖ almost cut cut me off 17 They came round about me ‖ Or all the day daily like water c As the Waters of the Sea encompass him which is in the midst and bottom of it they compassed me about together 18 Lover and friend hast thou put far from me d Of which see the note on v. 8. and mine acquaintance into darkness PSAL. LXXXIX ‖ Or a psalm for Ethan the Ezrahite to give instruction Maschil of * 1 Chron. 2. 6. Ethan the Ezrahite a Either first He who is mentioned 1 Kings 4. 31. And then the Psalm is prophetical of things to come which yet after the manner of the Prophets he represents as present And this Prophetical Psalm might be left upon record as a cordial for Davids Family in their future distresses which Ethan by the spirit of Prophecy foresaw Or secondly some other person of the same name and inspired by the same spirit who had lived in the times of which the Psalmist here speaketh This Psalm manifestly treats of the declining and calamitous time and state of the House and Kingdom of David either first in Rehoboams Reign as a late judicious Interpreter conceives To which those expressions v. 40 41 42. do not agree or rather secondly in or about the time of the Babylonish Captivity 1 I Will sing of the mercies of the LORD for ever b Intending to discourse of the doleful estate of Davids Family and of the Kingdom he prefaceth this partly lest the following complaints of present miseries should argue ingratitude for former mercies and partly to move God to pity from the remembrance of his former mercies with my mouth will I make known thy faithfulness c Whatsoever hath befallen or shall befal Davids House or any other it proceedeth not from thy unfaithfulness but from some other causes †Heb. to generation and generation to all generations 2 For I have said d Within my self I have been assured in my own mind Mercy shall be built up for ever e As thou hast laid a sure foundation of mercy to Davids Family by that everlasting Covenant which thou hast made and established with it so I concluded That thou wouldst carry on the same project of mercy towards it that thou wouldest build it up and not destroy it * Psal. 119. 8â—… thy faithfulness shalt thou establish in the very heavens f So the sence may be this Thou sittest in the Heavens and there thou didst make this everlasting and unchangeable Decree and Covenant concerning David and his House and from thence thou beholdest and orderest all the affairs of his lower World and therefore I doubt not thou wilt so order these matters as to accomplish thine own counsel and word But the Hebrew words are by some others and may very well be translated thus with as the Hebrew prefix Beth is oft rendred the very heavens i. e. as firmly and durably as the Heavens themselves as with the sun in the Hebrew Text Psal. 72. 5. is by most Interpreters rendred as long as the sun endureth as our translation hath it And so this phrase in this last branch of this Verse answers to for ever in the former as it is also in the foregoing Verse and so in v. 4. in both which Verses for ever in the first clause is explained thus in the latter to all generations 3 I have made a covenant with my chosen g With David whom I have chosen to the Kingdom I have * 2 Sam. 7. 11 c. sworn unto David my servant 4 Thy seed will I establish for ever and build up thy throne †Heb. to generation and generation to all generations h I will perpetuate the Kingdom to thy Posterity which was promised upon condition and was literally and fully accomplished in Christ who was of the seed of David Selah 5 And * Psal. 19. 1. the heavens i i. e. The Inhabitants of Heaven the Holy Angels as Iob 15. 15. who clearly discern and constantly adore thy mercy and faithfulness when men upon earth are filled with doubts and perplexities about it shall praise thy wonders O LORD thy faithfulness also k Understand shall be praised out of the foregoing clause which supplements are most usual in Scripture as hath been already shewed by divers instances in the congregation of the saints l Either first of thy Saints upon Earth in their publick Assemblies who always acknowledge and celebrate thy truth although they cannot always discern the footsteps of it Or rather secondly of the Angels of Heaven of whom he speaks in the foregoing clause who are oft called Saints or holy ones as Deut. 33. 2. Iob 15. 15. Dan. 4. 13 17. 8. 13. 6 For * Psal. 86. 8. who in the heaven can be compared unto the LORD who among the sons †Heb. of God So Gr. Psal. 29. 2. of the mighty m Either first among the Potentates of the Earth or rather secondly among the highest Angels who well may and needs must admire and adore thee because thou art incomparably and infinitely more excellent than they can be likened unto the LORD 7 God is greatly to be feared n With a fear of reverence for dread and terrour have no place in those blessed Mansions and holy Spirits in the assembly of the saints o To the whole Society of Angels called Saints as v. 5. and ‖ Or terrible above all that are about him So Gr. to be had in reverence of all them that are about him p The Angels which are always in his presence and encompass his Throne 8. O LORD God of hosts †Heb. who is strong like unto thee O LORD Psal. 130. 5. Ezr. 9. 6. who is a strong LORD like unto thee q Who is equal to thee in Power or as it follows in faithfulness or to thy faithfulness round about thee r Heb. and thy faithfulness is round about thee like a girdle adorning and encompassing thee It appeareth in all thy paths and actions in thy words and works 9 * Psal. 65. 7. Thou rulest the raging of the sea s Giving commands and setting bounds to its waves when they are most impetuous and unruly when the waves thereof arise thou stillest them 10 * Exod. 14. 26. Thou hast broken ‖ Or Egypt Rahab t Egypt as Psal. 87. 4. in pieces as one that is slain u Thou didst wound them not slightly but unto death See Exod. 14. 15. thou hast scattered thine enemies †Heb. with the arm of thy strength with thy strong arm 11 * Gen. 1. 1. Psal. 24. 1.
the Courts of his House But under this one part of worship he comprehends the whole of worship of God and he speaks of the worship of the New Testament under the expressions of legal worship as the Prophets elsewhere do as Mal. 1. 11. and elsewhere 9 O worship the LORD * Psal. 110. 3. ‖ Or in the glorious sanctuary in the beauty of holiness m Either in the holy place which he shall appoint to that end or clothed with all those holy Ornaments those gifts and graces which are necessary and required in Gods worship fear before him all the earth 10 Say among the heathen n You converted Gentiles declare this to those who yet remain in the darkness of Heathenism that * Psal. 93. 1. 97. 1. the LORD reigneth o That God hath now set up his Throne and Kingdom in the World the world also shall be established that it shall not be moved p And as that Kingdom shall never be destroyed but shall stand for ever as is said Dan. 2. 44. so the Nations of the World shall by the means of it enjoy an established and lasting peace which is every where mentioned as one of the blessings which the Messiah shall give to the World as Psal 72. 3 7. Isa. 9. 6 7. and 66. 12. Miâ—… 5. 5. Zech. 9. 10. he shall judge the people righteously q He shall not abuse his invincible power and established dominion to the oppression of his people as other Princes frequently do but shall govern them by the rules of justice and equity which is the onely foundation of a true and solid peace See Isa. 32. 17. 11 Let the heavens rejoyce and let the earth be glad r It is a figure called Prosopopoeia whereby he signifies the great felicity of those times which shall be such that even those liveless Creatures would testify their joy and thankfulness for it if they were in a capacity so to do * Psal. 98. â—… let the sea roar and the fulness thereof 12 Let the field be joyful and all that is therein then shall all the trees of the wood rejoyce 13 Before the LORD s At the presence and approach of their Lord and Maker for he cometh for he cometh to judge the earth t To take to himself that power and authority which belongs to him to set up his Throne and Dominion among all the Nations of the Earth * Rev. 19. 11. he shall judge the world with righteousness and the people with his truth u Or in his faithfulness i. e. so as he hath promised to do He will certainly and abundantly fulfil all Gods promises made to his people PSAL. XCVII This Psalm seems to have both the same Author and the same scope with the former And although the Psalmist might take occasion to pen it from those signal manifestations of Gods power and righteousness on his behalf and against his enemies yet he had a further aim in it even at the coming of the Messias which he here describes And whereas there are two comings of Christ plainly distinguished in the New Testament these are but confusedly mentioned in the Old Testament and the Prophets sometimes speak of his first coming in words and phrases which seem more properly to agree to the second as Mal. 3. 1 2. 4. 1 2. But whatsoever the Psalmist designed or understood this is certain that the Holy Ghost meant the last clause of v. 7. of Christ as is affirmed Heb. 1. 6. and therefore it is more than probable that all the rest of the Psalm is to be understood of him and of his coming and kingdom 1 THE LORD reigneth a See on Psal. 96. 10. let the earth rejoyce let the †Heb. many or great Isles multitude of Isles b The Gentile Nations as this word being used Isai. 42. 4. is expounded Matth. 12. 21. even those which are most remote from Iudaea then the onely seat of Gods people and worship from which they were divided by the Sea or to which they usually went by Sea such places being commonly called Isles in Scripture as Gen. 10. 5. Isai. 11. 11. 66. 19. Which being mentioned because there might be some doubt about them it is sufficiently implied that those Countries which were nearer to them should unquestionably partake of the same priviledge be glad thereof 2 Clouds and darkness are round about him c A dark cloud doth encompass him Wherein he seems to allude to that dark Cloud in which God did antiently so often manifest his presence for the comfort of his Saints and for the terror and punishment of evil-doers The design of these words is to describe either 1. the depth and unsearchableness of Gods judgments Or 2. the obscurity of Christs coming that the Divine Majesty did vail himself with flesh and came not with that outward splendour which the Jews expected Or rather 3. the terror of his presence and coming to his Enemies of which he manifestly speaks in the following Verses and of which the Prophets frequently speak when they make mention of his coming as Ioel 2. 31 22. Mal. 4. 1. * Psal. 89. 14. righteousness and judgment d i. e. Righteous judgment or righteousness in judgment are the ‖ Or establishment or place habitation e Or the foundation or establishment for the throne is established and the Hebrew Verb there is the same from whence this word here comes by righteousness Prov. 16. 12. All his Decrees and Administrations are grounded upon and managed with righteousness of his throne 3 A fire goeth before him and burneth up his enemies round about f This fire and lightning and Earthquake and the sad effects of them mentioned here and v. 4 5. signify those dreadful judgments of God which should be inflicted upon the Jews and others for their refusal and contempt of the Messias which was foretold in the Old Testament and accomplished in the New Testament 4 * Psal. 77. 48. His lightnings enlightened the world g This phrase signifies not so much illumination as terrour and judgments as appears both from the following words and from the constant use of the phrase in that sence as Psal. 18. 14. and 144. 6. c. the earth saw and trembled 5 * Micah 1. 4. Nah. 1. 5. The hills h The strongest and loftiest parts of the Earth Whereby he may understand the great Potentates of the World who set themselves against the Messias melted like wax at the presence of the LORD at the presence of the LORD of the whole earth i Whose Dominion shall not then be confined to Canaan as now in a manner it is but shall be enlarged over the whole Earth 6 * Psal. 19. 1. â—… 50. 6. The heavens k Either 1. the thunders and lightnings and tempests sent from Heaven to plead his righteous cause
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as
which is called the spirit of a beast Eccles. 3. 11. which is called their breath or spirit for the word is the same there and here v. 29. and here may be called Gods spirit because it was given and preserved by him Or rather 2. thy quickning spirit for here seems to be an opposition between their spirit v. 29. and thy spirit here and this latter is mentioned as the creating or productive cause of the former And this may be understood either 1. of the Holy Ghost to whom no less than to the Father and the Son the work of Creation is ascribed Iob 33. 4. Psal. 33. 6. or rather 2. that quickning power of God by which he produceth life in the Creatures from time to time For he speaks not here of the first Creation but of the continued and repeated production of living Creatures they are created u Either 1. the same living Creatures which were languishing and dying are strangely revived and restored which may not unfitly be called a creation as that word is sometimes used because it is in a manner the giving of a new life and being to a Creature Or 2. other living Creatures are produced or generated the word created being taken in its largest sence for the production of things out of indisposed matter by second Causes as it is used Isa. 41. 20. and 54. 16. c. thou renewest the face of the earth x And thus by thy wise and wonderful Providence thou preservest the succession of living Creatures upon the Earth which otherwise would be desolate or without Inhabitants 31 The glory of the LORD †Heb. shall be shall endure for ever the LORD shall rejoyce in his works y So the sence is Thus God doth and will advance the glory of his wisdom and power and goodness in upholding and continuing the works of his hands from generation to generation and he doth and will take pleasure both in the preservation and blessing of his works as also in his reflection upon these works of his Providence as he did rest and delight himself in the contemplation of his works of Creation as is noted Gen. 1. 31. 2. 2 3. But the words are by divers and as it may seem more agreeably to the Hebrew Text rendred thus Let for the first word is of the Imperative Mood the glory of the Lord endure for ever and let the Lord have joy Or then shall the Lord rejoyce in his works So this is added as a convenient Doxology or Thanksgiving after the Commemoration of his great and gracious works and the sence may be this Seeing therefore God hath enriched the Earth and us with so many fruits of his bounty let it be our constant desire and endeavour that God may be perpetually served and glorified in and by them and that God may be no more grieved at the remembrance of his kindness to us as he was Gen. 6. 5 6. and thereby be again provoked to destroy us but may take pleasure in beholding and cherishing of his own workmanship 32 He looketh on the earth and it trembleth * Psal. 144. 5. he toucheth the hills and they smoke z This is a further illustration of Gods powerful Providence over all the Creatures and their dependence upon him As when he affords his favour to Creatures they live and thrive so on the contrary one angry look or touch of his upon the Hills or Earth makes them tremble and smoke as once Sinai did when God appeared in it And this consideration he may possibly suggest to inforce the foregoing exhortation of glorifying God because if we do not give him the glory due to his name he can quickly right himself and destroy us and all his works 33 * Psal. 146. 2. I will sing unto the LORD a But whatsoever others do I will not fail to give God his glory and due praises as long as I live I will sing praise unto my God while I have my being 34 My meditation b Or my speech or discourse my praising of God mentioned v. 33. of him c Concerning the glory of his works shall be sweet d Either 1. to God he will graciously accept it praise being his most acceptable Sacrifice as is affirmed Psal. 69. 30 31. Or rather 2. to my self as may be gathered from the next Clause He implies that he shall not onely do this work which a man may do unwillingly or by constraint but that he will do it chearfully and with delight which is most pleasing to God I will be glad in the LORD e I will rejoice in the contemplation of Gods works and in praising him for them 35 Let the sinners be consumed out of the earth and let the wicked be no more f But as for those ungodly Creatures who do not regard the works of the Lord which is noted as a most grievous sin and punished with a grievous imprecation like this Psal. 28. 4 5. nor give him the glory due to his name but dishonour God and abuse his Creatures and thereby provoke God to destroy the Earth and the men and things which are upon it it is my Prayer for thine honour and for the safeguard of all mankind that those Sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creatour may be taken out of this World that they may no longer infect it nor procure its total destruction Or it may be a prediction delivered in the form of an imprecation as hath been noted before in like Cases bless thou the LORD O my soul g But thou O my Soul come not into this wretched Society but employ thy self in this great work of blessing and praising God and it is my desire and hope that others will follow my Example Praise ye the LORD PSAL. CV The Pen-man of this Psalm was David as is manifest from 1 Chron. 16. 8 c. It is a thanksgiving to God for his mercies to his People of Israel 1 O * 1 Chron. 16. 8. Isai. 12. 4. Give thanks unto the LORD call upon his name a Or proclaim his name i. e. the same and glory of his works as it follows make known his deeds among his people b Each of you amongst his and your people or even among the Heathens as you have opportunity 2 Sing unto him sing psalms unto him talk ye of all his wondrous works 3 Glory ye in his holy name b Glory in the God whom you serve as the onely true God and one of infinite power and goodness let the heart of them rejoice that seek the LORD c That seek his face or presence as it follows his acquaintance and favour above all the World 4 Seek the LORD and his strength d i. e. by a figure called Hendiaduo the Lord in his strength to wit in his Sanctuary or before the Ark which is called
enemies but to their children who yet by the Law of God were not to suffer for their parents sins Deut. 24. 16. 1. HOld not thy peace a Do not neglect me but take notice of my extreme danger and misery and deliver me which thou canst do by the speaking of one word O God of my praise b The Author and matter of all my praises who hast given me continual occasion to praise thee whom I have used to praise and will praise whilst I live do not therefore now give me occasion to turn my praises into lamentations 2. For the mouth of the wicked and the †〈◊〉 〈◊〉 of 〈◊〉 mouth of the deceitful c Of those who add hypocrisie and perfidiousness to their malice †〈◊〉 have oâ—… themâ—… are opened d They speak freely boldly and publickly without any fear or shame against me they have spoken against me e Or to or with me as this particle commonly signifies with a lying tongue f Either 1. with calumnies or false and malicious reports Or 2. with deep dissimulation and professions of friendship and kindness 3. They compassed me about also with words of hatred g Which though covered with specious pretences proceeded from deep malice and hatred and were designed to work my destruction and fought against me * 〈◊〉 69. 4. without a cause h Without any just provocation given them by me 4. For my love they are my adversaries i They require my love and good will with enmity and mischief as it is explained v. 5. but I give my self unto prayer k Heb. but I prayer i. e. I am a man of prayer or I betake my self to prayer Thus I peace is put for I am for peace as we render it Psal. 120. 7. and thy bread for the men of thy bread or that eat thy bread Obad. v. 7. The sence is whilst they reproach and curse me I pray either 1. for them as he did Psal. 35. 13. or 2. for my self I did not render unto them evil for evil but quietly committed my self and my cause to God by prayer desiring him to plead my cause against them and I had no other refuge 5. And * 〈◊〉 35. 12. 〈◊〉 20. they have rewarded me evil for good and hatred for my love 6. Set thou a wicked man l Heb. the wicked Which may be understood either 1. of some wicked Tyrant which may rule him with rigour and cruelty Or 2. of Satan who is mentioned in the next clause Let him be delivered over to Satan to be acted and ruled by him at his pleasure over him m Either 1. all mine enemies for the Singular number is sometimes used in like manner Or rather 2. one particular enemy who was worse than any of the rest more implacable and inexcusable whom he thought not fit to express by name nor was it in the least necessary to do so because he was speaking to God who knew his thoughts and whom he meant and let * 〈◊〉 3. 1. ‖ 〈◊〉 adver Satan stand at his right hand n Either 1. to molest and vex him and hinder him in all his affairs for the right hand is the great instrument of action Or rather 2. to accuse him for this was the place and posture of accusers in the Jewish Courts And as for his condemnation which is the consequence of this accusation that follows in the next verse 7. When he shall be judged o When he shall be called to an account and his cause examined before thy Tribunal let him †Heb. go out guilty or wicked be condemned and * Prov. 28. 9. let his prayer become sin p i. e. Be turned into sin or be imputed to him as his sin or be as unavailable with God for his relief as his sins When he makes supplication to his Judge as Iob speaks Iob 9. 15. for pity and pardon let him be the more provoked and enraged by it 8. Let his days q The days of his life Let him die an untimely death be few and * Act. 1. 20. let another take his ‖ Or charge office r Made void by his death He also implies that his enemy was a man of power and reputation 9. Let his children be fatherless s Whilst they are but children and so unable to provide for themselves and his wife a widow t Either made a widow by his death or constantly a widow all persons abhorring her who was related to so vile a miscreant 10. Let his children be continually vagabonds u Having no certain place of abode Which is a grievous curse in it self Gen. 4. 12 14. Isa. 16. 2. and beg x This increaseth their misery let them seek their bread also out of their desolate places y Into which they are fled for fear and shame as not daring to shew their faces amongst men 11. Let the extortioner z Or usurer or creditor catch a Heb. Ensnare which is an Emphatical expression i. e. take away not only by oppression and violence but also by cheats and cunning artifices whereby such persons entangle and so ruine their debtors all that he hath and let the stranger b Who hath no right to his goods and will use no pity nor measure in spoiling him spoil his labour c All the fruits of his labours 12. Let there be none to * Psal. 34. 10. extend mercy unto him neither let there be any to favour his fatherless children d Let him and his be unpitied and hated as the publick enemies of mankind 13. * Job 18. 19. Let his posterity be cut off and in the generation following e Heb. in another generation either in the third generation or in the second or that which next followed the generation of his fathers So in this clause he limits the time of that destruction which he imprecates or foretells in the former let their name be blotted out 14. Let the iniquity of his fathers be remembred f Against him or punished in him as God hath threatned to deal with great delinquents Exod. 20. 5. with the LORD and let not the sin of his mother be blotted out 15. Let them g The sins of his parents last mentioned be before the LORD h In Gods sight and memory to provoke God to punish him let them not be covered or pardoned continually that he may * Job 18. 17. Psal. 34. 16. cut off the memory of them from the earth 16. Because that he remembred not i His duty to God and his obligation to me for my former kindness expressed v. 4 5. to shew mercy but persecuted the poor and needy man k My self who was desolate and miserable whose condition required pity and not additions of cruelty that he might even sâ—…ay the broken in heart
1 Cor 11. 10. Or rather 2. before Kings and Princes by comparing this with v. 4. All Kings provoked by my example shall praise thee and with Psal. 119. 46. I will speak of thy teâ—…monies before kings And these are most commonly called Gods in Scripture as Exod. 21. 6. 23. 9 28. comp with Deut. 19. 17. Besides David mentions this as something singular and extraordinary and designed by him whereas the doing of this before the Angels is common to all and is unavoidably necessary will I sing praise unto thee 2 I will worship towards thy holy temple b Where the Ark was He saith towards it because he was not permitted to enter into it and praise thy Name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy Name c For thou hast glorified thy word or promise or thy faithfulness in fulfilâ—…ing thy promises to me more than any other of thy glorious perfections by which thou arâ—… known Not that one of Gods Attributes is really and in it self more great or glorious than another or can be made so but because one may be more celebrated and admiâ—…ed by men than another as here Gods gracious promise made â—…o David and the wonderful accomplishment thereof in spight of all those difficulties which stood in the way and which seemed to men to be insuperable was at this time more observed and admired than any other of his Attributes or actions But here we must remember that amongst the rest of the promises made to David one was that the Messias should come out of his loyns and that those parts of the promised mercies which David had actually received were pledges to assure him that he should receive the rest in due â—…ime and especially that great and eminent word of promise concerning the Messâ—…s which might well be said to be magnified above all Gods name 3 In the day when I â—…ried thou answeredst me and strengthenedst me with strength in my soul d This last clause limits and explains the former how God answered him so speedily not by giving him the thing which he desired in that very instant but by giving him inward support and patience to waâ—…t Gods time and to â—…ear all his troubles chearfully in the mean time which was a singular mercy and indeed greater than the actual donâ—… of any temporal blessing 4 All the kings of the earth e Either 1. all neighbouring Kings or 2. the gâ—…rality of Kings and Princes upon earth And so this is a Prophecy of the calling of the Gentiles Which seems to be coâ—…firmed by the next verse which expresseth their extraordinary joy and aâ—… eâ—…inent advancement of Gods glory which agrees much better to this great occasion than to that of Davids exaltation to the Throne wherein the other Kings of the earth were not much concerned shall praise thee O LORD when they hear the words of thy mouth f Either 1. thy promises declared unto them by me or 2. the Gospel preached among them 5 Yea they shall sing in the ways of the LORD g Or of or for or because of the ways of the Lord i. e. his wonderful counsel and gracious providences towards themselves and others for great is h Or great shall be At that time the worship and glory of God shall not be confined to one small land as now it is but shall be extended to all the parts of the world the glory of the LORD 6 * Psal. 113. 5 6. Isaâ—… 57. 15. Though the LORD be high yet †Heb. he seeth hath he * Jam. 4. 6. 1 Pet. 5. 5. respect unto the lowly i Unto such as are mean and obscure in the world to me a poor contemptible shepherd whom he hath preferred before great Princes and to such as are little in their own eyes ‖ Or and. but the proud he knoweth afar off k But as for the great men of the world who are lifted up in pride he looks upon them as they do upon others with sâ—…orn and contempt and at a great distance as disdaining to admit them into his presence But the words may be and by divers Interpreters are rendred otherwise And he who is high or the loâ—…ty one from afar i. e. from his high and holy place even the highest Heavens where he dwells notwithstanding that distance doth know them or will owne them So this is the repetition of the former sentence as is very usual in this Book And this seems best to suit as with the â—…oregoing so also with the following words and thus all will be understood of one and the same sort of persons 7 Though I walk in the midst of trouble l i. e. Be encompassed with dangers thou wilt revive me m Thou wilt chear my spirit and preserve my life thou shalt stretch forth thine hand n Put forth thy Almighty power against the wrath of mine enemies o To oppose and restrain their rage and to save me from them as it follows and thy right hand shall save me 8 * Psal. 57. 2. Phil. 1. 6. The LORD will perfect that which ‖ Or for me concerneth me p Will finish that great work of my deliverance and advancement which he hath undertaken and carried on hitherto thy mercy O LORD endureth for ever q It is not inconstant and changeable as mens affections are but everlasting And this may be either a proof of the foregoing assertion the Lord will perfect c. or an argument to enforce the following petition therefore forsake not c. forsake not r Or leave not or do not desist from or give over the works of thine own hands s The work of my salvation which is thus far advanced not by any humane help but by thine own extraordinary power and providence and therefore it is not for thine honour to desert it at last This he calls works in regard of the many and various parts and actions which concurred to this work PSAL. CXXXIX To the chief Musician A Psalm of David This Psalm is esteemed by the Hebrews the most excellent in the whole Book The matter of it is noble and sublime and so is the style The occasion of it seems to have been those heavy censures and reproaches wherewith David was loaded by his enemies who branded him for a notorious 〈◊〉 and impâ—… that pretended Religion onely for the covering and promoting his own ambitious and wicked designs against his lawful King whose liâ—…e and Crown he â—…ought to take away Against these he comforteth himself with the consideration of Gods Omniscience to whom he appeals as the onely proper Judge of the integrity of his heart 1 O LORD thou hast searched me and known me a i. e. Known me exactly as men do those things which they diâ—…gently search out 2 Thou knowest my down-sitting and mine up-rising b
hath been noted and proved before or in the way to wâ—…t the way of God which is oft called emphâ—…ically the way as Psal. 25. 8. 119. 1. Prov. 23. 19. 29. 27. and which is sufficiently understood from its opposition to the wicked way in the former clause for ever or as long as I live as this Hebrew word Olam without any prefix to it is used 2 Sam. 27. 12. Iob 41. 4. Psal. 21. 4. 45. 7. and elsewhere But this with submission PSAL. CXL To the chief Musician A Psalm of David This Psalm was composed by David upon occasion of those slanderous and reproachful speeches and treacherous dealings which David had from his enemies in Sauls time of which we have an account in the history 1 DEliver me O LORD from the evil man a Either Saul or Doeg or some other malicious enemy or rather enemies the word man being taken collectively for men as appears from the next verse where he speaks of this man in the Plural number preserve me from the †Heb. man of violences violent man 2 Which imagine mischiefs in their heart continually are they gathered together for war b To execute those bloody enterprises which they had devised in the first clause of this verse 3 They have sharpned their tongues c Their malicious hearts stirred up their tongues to utter vile slanders against me like a serpent d Either whetting their tongues as serpents are said to whet theirs when they are about to bite or rather using words as sharp and piercing as the sting of a serpent * Psal. 58. 4 Rom. 3. 13. adders poison is under their lips 4 Keep me O LORD from the hands of the wicked preserve me from the violent man who have purposed e Whose design and full resolution it is if thou dost not prevent it to overthrow my goings f Or my â—…eet or footsteps i. e. to throw me down to the ground to defeat all my hopes and counsels and bring me to ruine 5 * Psal. 35. 7. 57. 6. 141. 9. Jer. 18. 22. The proud g My inâ—…olent enemies who despise me for my meanness and exalt themselves against thee have hid a snare for me and cords they have spread a net by the way †Heb. hand side h In which I used to walk they have set grins for me Selah 6 I said unto the LORD Thou art my God hear the voice of my supplications O LORD 7 O GOD the Lord the strength of my salvation thou hast covered my head i With thy powerful protection as with an helmet or shield in the day of battel 8 Grant not O LORD the desires of the wicked further not his wicked device k Which is to destroy me ‖ Or let them not be exalted * Deut. 32. 27. lest they exalt themselves l Not onely against me but against thee also as if by their power and policy they had frustrated thy design and promise made to me Selah 9 As for the head m Or beads the Singular number put for the Plural as is frequent By which he understands either 1. their politick heads their chiefs or ring-leaders who were most malicious and by whom all the rest were supported and stirred up or 2. their proper and natural heads as this word is used v. 7. and this covering of their heads here is opposed to that covering of Davids head there of those that compass me about * Psal. 7. 16. 94. 23. Prov. 12. 13. 18. 7. let the mischief of their own lips cover them n Let the mischief which by their calumnies they design against me fall upon themselves 10 * Psal. 11. 6. Let burning coals o Divine vengeance which is compared to coals of fire as Psal. 18. 12. and elsewhere fall upon them let them be cast into the fire into deep pits that they rise not up again p Either to my danger or to their own comfort 11 Let not †Heb. a man of tongue ‖ Or an evil speaker a wicked man of violence be established in the â—…arth let him be hunted to his overthrow an evil speaker q Such as slander me and other innocent persons to exasperate Princes against us be established in the earth evil r Either the evil of punishment or which comes to the same thing the evil of sin their own wickedness which shall recoil upon themselves shall hunt the violent man to overthrow him 12 I know s Both by Gods word which hath promised it and by my own experience of it in the course of Gods providence that the LORD will maintain the cause of the afflicted and the right of the poor 13 Surely the righteous shall give thanks unto thy Name t Shall have occasion to praise thee for their deliverance the upright shall dwell in thy presence u Shall constantly enjoy thy gracious and powerful presence and assistance PSAL. CXLI A Psalm of David This Psalm also must be referred to the time of Davids persecution by Saul It is an humble prayer that God would deliver him from the rage and malice of his enemies and from those sins to which he might be inclined or provoked upon that occasion 1 LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2 Let my prayer be †Heb. directed set forth before thee a Heb. Be directed to thy face Let it not be lost but let it come unto thee and find audience as incense b Owned and accepted by thee no less than the incense which by thy command Exod. 30. 7 c. is offered upon thine Altar from which I am now banished and so disenabled to offer it there and therefore I trust thou wilt accept my prayer instead of it and the lifting up of my hands c My prayer made with hands lifted up which was the usual gesture See Iob 11. 13. Psal. 63. 5. 88. 10 c. as the evening sacrifice d Which was offered every evening Exod. 29. 39 c. Which he mentionâ—… either 1. by way of opposition to the incense which was offered in the morning or 2. Synecdochically so as to include the morning-sacrifice and all the sacrifices of the day of which this was the close such Synecdoches being most frequent as hath been already observed or 3. because the evening-sacrifice was more solemn than the morning and was attended with more company and more prayers whence the ninth hour which was the time of this sacrifice is called the hour of prayer Acts 3. 1. 3 Set a watch O LORD before my mouth e That I may not through mine own infirmity and the great provocations of mine enemies break â—…orth into any unadvised speeches or any expressions of impaâ—…ience or distrust or envy or malice c. keep the
God and their own duty and of the necessity of instruction from God's Word and of illumination from his Spirit without which they can never understand these matters Or 2. from a modest and humble apprehension of his own ignorance which hath extorted such like expressions even from Heathen Philosophers whence Pythagoras rejected the Title of a wise Man when it was ascribed to him and Socrates though reputed the wisest Man of his Age professed that he knew nothing but this that he knew nothing 3 I neither learned wisdom e I have not been taught in the Schools of Wisdom as the Sons of Prophets were but must own my self to be an unlearned Man as the Prophet Amos was Amos 7. 14 15. Or I have not learned it neither by my own understanding and study nor by the help of other men nor †Heb. know have the knowledge of the holy f Either 1. of the holy Angels who are called Holy by way of eminency as Deut. 33. 2. Iob 15. 15. Dan. 4. 13 17 23. 8. 13. But it was vain to deny that Angelical knowledg to be in him which no Man imagined to be in him and which was not in Adam in the state of Innocency Or 2. of the holy Prophets So the sense is I have not such Divine inspirations as Prophets strictly so called have received whereby I should be enabled to know or explain those great Mysteries wherein you desire information from me Or 3. of Holy things of the mind and will of God concerning Man's Salvation and the way which leads to it Not that he denieth that he had any knowledge of these things but onely a full and comprehensive and perfect knowledge which they falsly supposed to be in him 4 * Joh. 3. 13. Who g What meer man None at all and therefore I may truly say that I have not that which no Mortal Man ever yet had hath ascended up into heaven h There to learn the mind of God who dwells there and that Wisdom which is from above †Heb. and descended or descended i Or rather and descended to teach men below what he had learned above The meaning of the Place is No man can fully know and teach us these things unless he hath been in Heaven and sent down from thence to the Earth to that end Whence our Saviour Christ justly applies these words to himself Ioh. 3. 13. and appropriates this work of declaring God's nature and will to men to himself upon this account that he alone was in his Fathers bosom Ioh. 1. 18. * Job 38. 4 c. Ps. 104. 3. c. Isa. 40. 12 c. who hath gathered the wind in his fists k To hold them in or let them out and rule them at his pleasure Where is there a Man that can do this And none but he who made and governs all the Creatures can know and teach these things who hath bound the waters l Those above in the Clouds and those below the Sea which God keeps as it were within Doors and in a Garment and Swadling-band as it is expressed Iob 38. 8 9. and the Waters which he shuts up in the Bowels of the Earth in a garment who hath established all the ends of the earth m The whole Earth from one end to another which God upholdeth in the Air by the Word of his Power and secureth from the rage of the Sea by the Banks and Shores wherewith he hath begirt it for that purpose what is his name and what is his sons name if thou canst tell n The sense is Either 1. Seeing it is apparent that no Man hath this Power and consequently this Knowledge but that this is the Prerogative of the Great God declare if thou art able his Name i. e. his Nature and Perfections and the eternal Generation and the Perfections of his Son Or rather 2. if thou thinkest there be any such Man who can do these things I challenge thee to produce his Name or if he be long since dead and gone out of the World the Name of any of his Posterity that can assure us that their Progenitor was such a Person Which because thou canst not do I must conclude that none can thoroughly understand this matter but the blessed God and his Son Christ and they to whom God shall reveal them by Christ. 5 * Ps. 12. 6. 18. 3â—… 19. 8. 119. 〈◊〉 Every word of God is †Heb. 〈◊〉 pure o And therefore you Ithiel and Ucal must not expect the full knowledge of Divine Mysteries from me nor from any Man but from the Word of God which is a certain rule both of your belief and practice because every part and parcel of it is Holy and True and Good and there is not the least mixture of falshood and folly in it as there is in all the words and writings of men he is a shield unto them that put their trust in him p Which supposeth their knowledge of him by his word Psal. 9. 10. and contains their reliance upon his Promises joined with Obedience to his Commands 6 * Rev. 22. 18. 19. Add thou not unto his words q And as the Word of God is pure do not thou corrupt or abuse it by adding to it thine own or other mens inventions and opinions and delivering or receiving of them in the Name and as the Words of God He here forbids onely adding to it not diminishing from it which yet is equally forbidden Deut. 4. 2. 12. 32. because the Israelites then and always were and others are more prone to add than to diminish because it is more easy to add under colour of interpreting and because it is more agreeable to the humour of Mankind which is much delighted with its own inventions as the experience of all Ages sheweth lest he reprove thee r By words or deeds by discovering thy folly and bringing thee to deserved shame and punishment and thou be found a liar 7 Two things have I required s I do earnestly and especially desire of thee †Heb. with hold not from me deny me them not before I die t Heb. Withhold them not from me before I die i. e. whilst I live as things of great and continual necessity for thy honour and service and my own good 8 Remove far from me u From my Heart and from the course of my Life This is the first of Agurs Petitions vanity x Either 1. all vain and false Opinions concerning God or the things of God all unbelief Idolatry or misbelief Or 2. all vanity of Heart and Life a vain conversation an affectation of the vain things of this World as Riches Pleasures or Honours the bewitching power and sad effects whereof he had observed in others and feared in himself as the following request implies and lies y All falshood and
Gods Sentence Gen. 3. 16. but it is a wonderful condescension in him that his desire is towards me 11 Come my beloved let us go forth into the field t That being retired from the crowd we may more freely and sweetly converse together and may observe the state of the fruits of the Earth let us lodge in the villages u In one of the villages as Cities is put for one of the Cities Judg. 12. 7. 12 Let us get up early x The Church having offended and lost her beloved by her former laziness now doubles her diligence and discovers how earnestly she was set upon the following work to the vineyards y To particular congregations See Cant. 6. 1. Isa. 5. 1. let us see if the vines flourish whether the tender grapes †Heb. open appear and the pomgranates bud forth z Let us enquire into the success of our Labours what Souls are brought in and built up how they prosper and grow in Grace whether they abound in good Works c. there will I give thee my loves a There I will discover the sincerity and fervency of my affections to thee and maintain communion with thee in thy holy Ordinances 13 The mandrakes b This Hebrew word is used Gen. 30. 14 15. and the signification of it is very much doubted and disputed by Interpreters of which see my Latin Synopsis on that place But this is certain that the word signifies sweet and pleasant flowers and therefore if it be understood of Mandrakes they were of another sort than ours as it is no unusual thing for flowers of the same kind in several Climates to have very differing Natures and Qualities give a smell and at our gates c Either 1. Growing there upon the Walls or in Gardens or Orchards near the door of our dwelling-House Or rather 2. Brought thither by divers Persons to congratulate and adom our Nuptials or laid up for our entertainment as may be gathered from the nature of the fruits which were not only new and growing but also old and laid up as it here follows are all manner of pleasant fruits new and old d Fruits of this year and of the former that the variety might delight Which seems to be spiritually meant of the various fruits and operatiâ—…ns of the Spirit and degrees of Grace in several Believers which I have laid up for thee e Which have been produced by my Ministry for thy Service and Glory O my beloved CHAP. VIII 1 O That thou wert as my brother a Most intimate and free and familiar with me as Brethren and Sisters commonly are that sucked the breasts of my mother b That came out of the same womb and sucked the same breasts and consequently were Brother and Sister by Father and Mother too for such are most dear to one another See Gen. 43. 29. Deut. 13. 6. Heb. Sucking the breasts c. So she wisheth that he were as a little sucking Brother with whom she might innocently and inoffensively delight her self as Sisters do with such a Brother The Church here expresseth her passionate desire of a stricter Union and closer Communion with Christ than yet she had attained And in particular these may be the breathings of the ancient Jewish Church after Christs Incarnation whereby he was to be their Brother Rom. 8. 29. Heb. 2. 11 12. and a sucking Infant when I should find thee without c In the open streets I might then express my Affections to thee and kiss thee openly without any scandal or contempt Or without i. e. come forth from the Fathers bosom into the World Ioh. 16. 28. I would kiss thee d I would demonstrate my Reverence and Subjection and Affection to thee of all which kissing was a token in those times and places as hath been oft observed in divers foregoing Texts yea †Heb. they should not despise me I should not be despised e Then should I not be ashamed or censured as if I had done an indecent or immodest action because such Expressions of Love are usual amongst persons so nearly and dearly related 2 I would lead thee and bring thee f With joy and triumph as the Bridegroom was usually brought to the Brides house See Psal. 45. 15 16. into my mothers house g Either 1. My Mothers in Law my Husbands Mother as the custom was Gen. 24. 67. Iudg. 12. 9. Or 2. My own Mothers to shew her extraordinary Respect and Affection to him In the mystical sense both come to one for the universal Church was in some sort both his and her Mother ‖ Or thou houldest who would instruct me h To wit how I should behave my self towards thee Or where she did instruct or educate me I would cause thee to drink of * Prov. 9. 2. spiced wine of the juice of my pomgranate i I would give thee the best entertainment which the House affords My Gifts and Graces should all be employed to serve and glorifie thee 3 * Ch. 2. 6. His left hand should be under my head and his right hand should embrace me k The same expressions are used ch 2. 6. The sense is He would not despise me for my forwardness in shewing my affections to him as men commonly do in like cases but would kindly accept of my Love and return Love for it 4 * Ch. 2. 7. 3. 5. I charge you O daughters of Jerusalem †Heb. why should ye stir up or why c. that ye stir not up nor awake my love until he please l This verse is here repeated again from ch 2. 7. 3. 5. where see the Explication of it 5 * Ch. 3. 6. Who is this that cometh up from the wilderness m These words are repeated from ch 3. 6. of which see the notes there This and the next clause are the words either 1. Of the Daughters of Ierusalem or the Friends of the Bride and Bridegroom admiring and congratulating this happy conjunction Or 2. Of the Bridegroom who proposeth the Question that he may give the Answer here following leaning upon her beloved n Which implies both great freedom and familiarity and fervent affection and dependance upon him If these be the Bridegrooms words he speaketh of himself in the third Person which is usual in the Hebrew Language I raised thee up o When thou wast falln and laid low and wert dead in trespasses and in the depth of misery I revived thee under the apple-tree p Under my own shadow for she had compared him to an apple-tree and declared that under the shadow of that Tree she had both delight and fruit Cant. 2. 3. which is the same thing with this raising up there thy mother brought thee forth q Under that Tree either the Universal or the Primitive Church did conceive and bring thee forth there she
for relief but in vain O LORD I am oppressed x By my Disease which like a Serjeant hath seized upon me and is haling me to the Prison of the Grave ‖ Or ease me undertake for me y Stop the Execution and rescue me out of his hands 15. What shall I say z I want words sufficient to express my deep Sense of God's dealings with me He did foretel it by his Word and effect it by his Hand This Clause and Verse is Either 1. a Continuance of his Complaint hitherto described God hath passed this Sentence upon me and hath also put it in Execution and to Him I must submit my self Or 2. he hath both spoken unto me and himself have done it a Transition or entrance into the Thanksgiving which is undoubtedly contained in the following Verses So the Sence is God hath sent a gracious Message to me by his Prophet concerning the prolongation of my Life and he I doubt not will make good his Word therein And this Sence seems the more probable 1. Because here is mention of his years to come whereas in his sickness he expected not to live to the end of a day 2. Because the Chaldee Paraphrast and the Seventy and Syriack and Arabick Interpreters expound it so in their Versions 3. Because this suits best with the context and coherence of this Verse both with the former and with the following Verse For as he endeth the foregoing Verse with a Prayer to God for longer Life so in this Verse he relates God's gracious Answer to his Prayer And if this Verse be thus understood the next Verse hath a very convenient Connexion with this whereas it seems to be very abrupt and incoherent if the Thanksgiving begin there I shall go softly b I shall walk in the course of my Life Either 1. humbly with all humble thankfulness to God for conferring so great a Favour upon so unworthy a Person Or 2. easily and peaceably with leasure not like one affrighted or running away from his Enemy Or 3. by slow and gentle paces as Men commonly spin out their Days by degrees unto a just length which is not unfitly opposed to his former state and time of Sickness wherein his days were swifter than a weavers shuttle and than a post as Iob complained upon the same occasion Iob 7. 6. 9. 25. and were cut off like a weavers Web as he complained ver 12. all my years in the bitterness of my soul c Arising from the remembrance of that desperate Condition from which God had delivered me For great dangers though past are oft-times very terrible to those that seriously reflect upon them But the Words may be rendred upon or after as this particle is rendred Isa. 18. 4. the bitterness of my soul after the deliverance from this bitter and dangerous Disease Which may be compared with ver 17. where he saith For or after peace I had great bitterness as here he presageth and assureth himself of the contrary That he should have Peace after his great bitterness The Chaldee Paraphrast renders the Words Because of my deliverance from bitterness of Soul bitterness being put for deliverance from bitterness as five is put for lack of five as we render it Gen. 18. 28. and fat for want of fat Psal. 109. 24. and fruits for want of fruits Lam. 4. 9. And other such like Defects there are in the Hebrew which is a very concise Language 16 O Lord by these things d By vertue of thy gracious Word or Promise and powerful Work by thy Promises and thy performances of them mentioned in the foregoing Verse This place may be explained by comparing it with Deut. 8. 3. Man doth not live by bread but by every word that proceedeth out of the mouth of the Lord. The Sence is Not I onely but all Men do receive and recover and hold their Lives by thy Favour and the Word of thy Power And therefore it is not strange That one Word of God hath brought me back from the very jaws of Death men live and in all these things is the life of my spirit e And as it is with other Men so hath it been with me in a special manner for In these above all other things is the life of my Spirit or Soul i. e. either the comfort which is sometimes called Life of my Spirit or rather That Life which is in my Body from my Spirit or Soul united to it so ‖ Or hast recovered me and made me forer c. wilt thou recover me and make me to live f Or and or for thou hast recovered me c. to wit by these Things 17. Behold ‖ Or on my peace came great bitterness for peace I had great bitterness g My Health and Prosperity was quickly changed into bitter Sickness and Affliction Or as others render it My great bitterness was untâ—… peace was turned into Prosperity or became the occasion of my safety and further advantages For that drove me to my prayers and my prayers prevailed with God for a gracious Answer and the prolonging of my Life but †Heb abou hast loved my soul from the pit thou hast in love to my soul h In kindness to me the soul being oft put for the Man This is an emphatical Circumstance For sometimes God prolongs mens dayes in anger and in order to their greater misery delivered it from the pit of corruption for thou hast cast all my sins behind thy back i Thou hast forgiven those sins which brought this evil upon me and upon that account hast removed the punishment of them which sheweth that thou didst this in love to me The phrase is borrowed from the custome of men who when they would accurately see and observe any thing set it before their faces and when they desire and resolve not to look upon any thing turn their backs upon it or cast it behind them 18 For k In this and the following verse he declares Gods design in delivering him that he might praise him in his Church which if he had died he could not have done the †Heb. Hell * Psal. 115. 17. grave cannot praise thee e death cannot celebrate thee they that go down into the pit connot hope for thy truth m They cannot expect nor receive the accomplishment of thy promised goodness in the Land of the Living l The dead are not capable of glorifying thy Name among men upon Earth which I desire and determine to do See the like expressions Psal. 6. 5. and 30. 9. and 88 10. c. The Grave is put for the persons lodged in it by a Metonymy 19 The Living the living he shall praise thee n They are especially obliged to it and they onely have this priviledge as I do this day the father to the children shall make known thy truth o They shall not
other Prophets whom God sent upon this Errand to foretel the destruction of Babylon and the redemption of his People and performeth the counsel of his messengers that saith to Ierusalem Thou shalt be inhabited and to the cities of Iudah Ye shall be built and I will raise up the †Heb. wasts decayed places thereof 27. That saith * Chap. 50. 2. to the deep Be dry and I will dry up thy rivers u That with a word can and will dry up the Sea which in Scripture is very frequently called the deep as Psal. 107. 24. Isa. 63. 13. Ionah 2. 3. c. and Rivers and remove all impediments and make the Way plain that my People may return Some think these words relate to that stratagem of Cyrus whereby he diverted and in a great measure dried up the river Euphrates and made it passable for his Army But he seems rather to allude to that great Action of God's drying up the Red-Sea and Iordan to give passage to the Israelites 28. That saith of Cyrus x Whom God here designeth by his proper Name Two Hundred Years before he was born that this might be an undeniable Evidence of the certainty and exactness of God's fore-knowledge and a convincing Argument and so most fit to Conclude this Dispute between God and Idols He is my shepherd y Him I will set up to be the Shepherd of my People to Rescue them from Wolves or Tyrants to gather them together to Rule them gently and to provide comfortably for them and shall perform all my pleasure z All that I command him to do even to give leave and order for the rebuilding of the City and Temple of Ierusalem as it here follows even saying to Ierusalem * 2 Chr. 36. 22 23. Ezra 1. 1. c. Chap. 45. 13. Thou shalt be built and to the Temple Thy foundation shall be laid CHAP. XLV 1. THus saith the LORD to his anointed a i. e. His King whom God hath designed and separated and fitted in all respects for his Work and Service in which and such like Respects divers Persons are said to be Anointed who never had any material Oyl poured upon them as the King of Tyrus Ezek. 28. 14. and Christ Isa. 61. 1. and Zerubbabel Zech. 4. 14. and Christians 2 Cor. 1. 21. 1 Ioh. 2. 27. And they are thus called by way of allusion to the practice of the Iews whose Kings were frequently Anointed 1 Sam. 10. 1. and 16. 13. c. to Cyrus whose right hand I have ‖ Or strengthened holden b Or Strengthned whom I will powerfully assist teaching his Hands to War as the Phrase is Psal. 18. 34. supporting and directing his right Hand to strike home to subdue nations c The Babylonians and those other Nations which were Confederate with them and fought for them as may be gathered from Ier. 51. 9. before him and I will * Dan. 5. 6. loose the loyns of kings d I will weaken them for a Mans strength consists much in his Loyns and receiveth some advantage by the girding of his Loyns Or I will take away their Girdle which was about their Loyns to wit their Power and Authority whereof that was an Ensign of which see on Iob. 12. 18. Isa. 22. 21. to open before him the two leaved gates e The great and magnificent Gates of their Cities and Palaces which shall be opened to him as Conqueror and the gates shall not be shut 2. I will go before thee f To remove all obstructions and to prepare the Way for thee as it follows and make the crooked places straight I will break in pieces the gates of brass and cut in sunder the bars of iron g I will Destroy all them that oppose thee and carry thee through the greatest difficulties 3. And I will give thee the treasures of darkness h Such as have been stored up and long kept in dark and secret Places as well in Babylon Ier. 50. 37. and 51. 13. as in other Countries which Cyrus Conquered and from which he took infinite Treasures as Pliny and others relate and hidden riches of secret places that thou mayest know i By the accomplishment of these Predictions that I the LORD which ‖ Or name thy name Chap. 44. 2. call thee by thy name am the God of Israel 4. For Jacob my servants sake and Israel mine elect I have even called thee by thy name k I have called thee to this Honour and that by name not for thy sake but for Israels sake Therefore do not despise them thou wilt find them a poor and inslaved People neither be puffed up into a great Opinion of thy self I have sirnamed thee though thou hast not known me l I knew and called thee by name when thou didst neither know nor think of me nay when thou hadst no Being 5. * Deut. 4. 35 39. 32 39. Chap. 44. 6. I am the LORD and there is none else * Ver. 14 18 21. there is no God besides me I girded thee m I made thee strong and active and fitted and disposed thee for these great and warlike Enterprizes For these were the uses and significations of girding in Scripture See 1 Kings 20. 11. Psal. 18. 32. and 45. 3. though thou hast not known me 6. That they may know n That all Nations may know it by my foretelling of these things so long before-hand and by the wonderful Success that I shall give thee and by my over-ruling thine Heart and Counsels and Victories to the deliverance of my People according to my Promise from the rising of the sun and from the west that there is none besides me I am the LORD and there is none else 7. I form the light and create darkness o All mens Comforts and Calamities come from my Hand I make peace and * Amos 3. 6. create evil I the LORD do all these things 8. Drop down ye heavens from above and let the skies pour down righteousness p The righteous and gracious Acts of God for his People shall be so many and illustrious as if God rained down showers of righteousness out of Heaven * Chap. 51. 11. let the earth open q Open it self either to receive those showers of righteousness be poured down from Heaven or to bring forth those Fruits which might be expected from such Showers and let them r The Heavens and the Earth conspiring together bring forth salvation s The Redemption of God's people and let righteousness spring up together t Together with Salvation Whereas Persons or People are sometimes delivered from their Troubles by unjust Courses this shall be effected with Righteousness both on God's part who will hereby assert his own Justice and Faithfulness to his People and on Cyrus his part who will do a most righteous and worthy Action
in rescuing a righteous and oppressed Nation from cruel Tyrants and Oppressors I the LORD have created it u This great Work of Salvation and Righteousness whereof though Cyrus is the Instrument I am the chief Author 9. Wo unto him that striveth with his maker x This wo is denounced Either 1. against those Iews who hearing this and many other Prophecies and Promises of their deliverance out of Captivity and yet continuing in Captivity were ever prone to distrust God and to murmure at him for punishing them so grievously and for not making more speed to deliver them Or 2. against the Babylonians the great opposers of Cyrus and of the deliverance of God's People whom they were resolved to keep in Bondage in spight of God and Men. And therefore as God here makes many glorious Promises to Cyrus in order to this Work so he pronounceth a Curse upon them who should indeavour to hinder it and admonisheth the Babylonians That they did not onely fight against Cyrus a Man like themselves but against God the Maker and Governor of the World For what Nebuchadnezzar spoke with respect to those three Jews Dan. 3. 15. the Babylonians spoke in their Hearts in reference to the People of the Iews Who is that God that shall deliver you out of my hands let the potsherd strive with the potsherds of the earth y Contend if you please with your fellow Creatures but not with your Creator * Chap. 29. 16. Jer. 18. 6. Rom. 9. 20. shall the clay say to him that fashioneth it What makest thou or thy work z He turneth his Speech to the Potter of whom he spake in the Third Person in the foregoing Clause such sudden Changes of Persons being usual in Prophetical Writings He hath no Hands a The Potter that made me had no hands i. e. no ability or skill to make good Work 10. Wo unto him that saith unto his Father What begettest thou or unto the woman What hast thou brought forth b As it were an absurd and impudent Thing for a Child to quarrel with his Parents either simply for Begetting him or for Begetting him of this or that Sex contrary to his desire no better is it for any Persons to quarrel with God the Maker and Father of all things as God is called 1 Cor. 8. 6. for disposing of them and their Affairs by his Providence as he sees fit and otherwise than they desire or expect as the Iews quarrelled with God for bringing them into Captivity and the Babylonians for Translating the Empire from them to the Persians 11. Thus saith the LORD the holy One of Israel and his maker c Israels Maker who not onely Created him as I did all others but made him a new Creature and a peculiar People to my self †Heb. do they ask me of things to come concerning my Sons and concerning the work of my hands will ye command me Ask me of things to come concerning my sons and concerning the work of my hands command ye me d The Words thus rendred contain a concession or permission and the Sence may be this Although the Potter doth not give an account to the Clay nor Parents to their Children yet I will so far condescend to you as to be at your Command in this matter to give you an account of these great Actions of mine for which you quarrel with me As for the Expression Command ye me though it seem to be harsh yet there are instances in Scripture of such wonderful Condescentions as when it is said that The Lord will make his People in Heaven to sit down to meat and will come forth and serve them Luk. 12. 37. But the Words seem to be better rendred interrogatively as they are in the Margent and by some other Interpreters Do you or will you ask me of things to come concerning my Sons and concerning the work of mine hands will ye command me Will you not allow me that Liberty which your selves take of disposing of my own Children and Works as I see fit Must I give you an account of these matters Will you set Bounds to me by your commands that I shall do this and not that according to your good pleasure This is intolerable boldness in you and yet I am able to give a good account of my Actions And the Account is given in the following Verse 12. I have made the earth and created man upon it e They are wholly and solely my Creatures and therefore absolutely at my disposal I even my hands have stretched out the heavens and all their host have I commanded f I have commanded them to be or made them by my Command or the Word of my Power Compare Psal. 148. 5. 13. I have raised him g Cyrus who was named before ver 1. up in righteousness h Not in a way of absolute Soveraignty as I might have done but most justly to punish the wicked Babylonians to plead the Cause of the innocent oppressed Ones to manifest my own Righteousness and Truth and Goodness and I will ‖ Or make straight direct all his ways i Guide and assist him in all his Travels and Marches in all his Attempts and Battels and Sieges crowning him with Success in all his undertakings he shall * 2 Chron. 36. 22 23. Ezra 1. 1. Chap. 44. 28. build my city and he shall let go my captives * Chap. 52. 3. not for price nor reward k Freely without requiring any Ransome for or from them as is usual in such cases Such an exact Prediction of these things which depended wholly upon the Mind and Will of Cyrus is mentioned here as an infallible Evidence of the certainty of God's foreknowledge and of his being the onely true God because Idols could discover no such things at such a distance of time saith the Lord of hosts 14. Thus saith the LORD The labour of Egypt l The wealth gotten by their labour and merchandise of Ethiopia ‖ Or and the Sabeans men of stature so Gr. and of the Sabeans men of stature m A tall and strong people who yet shall use their strength not to oppose thee but to serve thee and to bring their labour to thee shall come over unto thee n Either 1. To thee O Cyrus Because thou wast so generous as to dismiss my people freely I will give thee another and a better recompence even the labour of Egypt c. Or 2. to thee O my City or my Captivity or Captive People For it is not to be neglected that there are no less than six pronouns in this verse all which are of the feminine gender which seems not to agree to Cyrus It is true which is objected by the most learned Author of this part of the English Annotations that the Scripture oft speaks of States and Kingdoms in the Feminine gender but when it speaks