it appears in excellent order and great glory and they p Either 1. the Inhabitants of the Earth and particularly the wicked mentioned both in the foregoing and following Verses Or 2. More generally the men and things of the Earth whether Natural as living Creatures Herbs and Trees c. Or artificial as Houses or other Buildings stand q i. e. Present themselves to our view for which that posture of standing is most convenient Or consist or abide or are constituted as a garment r Wherewith the Earth is in a manner clothed and adorned as with a garment as the blessed God himself is said to cover himself with light as with a garment Psal. 104. 2. 15. And s Or But for the following words seem to be added by way of opposition to what went before The Earth and the men and the things in it have the comfort and benefit of the light but so have not the wicked from the wicked their light t i. e. Their portion of Light That Light which is enjoyed by others is with-holden from them either by their own choice because they love and choose darkness rather than light oâ—… by the judgment of God or the Magistrate by whom they are cut off from the light of the living as it is called Iob 33. 30. or at least deprived of their peace and comfort and Prosperity which frequently goes under the name of Light in Scripture and may be so called here by an elegant allusion to the Natural Light of the Sun mentioned before is withholden and * 〈◊〉 10. 15. the high arms u Their great strength which they used tyrannically to the oppression and crushing of others shall be broken 16. Hast thou entred into the ‖ Or 〈◊〉 〈◊〉 〈◊〉 springs x Heb. the Tears i. e. the several Springs out of which the Waters of the Sea flow as tears do from the eyes of the sea or hast thou walked in the search of the depth y Hast thou sound out the utmost depth and bottom of the Sea which in divers places could never be reached by the wisest Mariner or the longest Cables And how then canst thou fathom the depths of my Counsels 17. Have * 〈◊〉 9. 13. the gates of death been opened unto thee z Hast thou â—…een or dost thou perfectly know the place and state of the Dead the depths and bowels of that Earth in which the generality of dead men are buried or the several ways and methods of Death or the various states and conditions of men after death or hast thou seen the doors of the shadow of death a The same thing repeated 18. Hast thou perceived the breadth of the Earth b Dost thou exactly know the whole compass and all the parts of the Earth and the state and quality of all Countreys and of the men and things in them declare c Give me an answer to these Questions which is far more easie to do than to answer me to many other Questions which I could put to thee about my secret Counsels and Providences and the reasons of my dealing with thee as I do if thou knowest it all 19. Where is the way d Or rather the place as the next Clause explains it and the Hebrew Phrase will bear where light dwelleth e i. e. Hath its constant and settled abode For in the place where Iob lived and in most other parts of the inhabited World it is like â—… Traveller that cometh and goeth continually every day This may be referred eith â—… 1. to the places under the two Poles where first the light and then the darkness continues for six Months together Or rather 2. to the Sun the Fountain of Light And as this is a Poetical Book so this may be â—… Poetical Expression and Question Whither goes the Sun when it departs from this Hemisphear Where is the Tabernacle and the Chamber in which both sacred as Psal. 19. 4. 5. and profane Poets suppose the Sun to rest Dost thou know the place where the Sun when it sets may be found and whence thou canst fetch it back again For it is to be carefully observed that he speaks not here of a bare and simple knowledge of this matter which was plain and easie to Iob and many others who were not ignorant that the Sun was the Fountain of Light from whose approach light comes and by whose departure darkness is caused but of an operative knowledge even such as could and did enable him to take it to the bound thereof as it follows v. 20. And withal he seems here to speak not onely of the daily course and motion of the Sun and the vicissitude of Day and Night but also and especially of the first production of the light which was before Iob was born as is evident from v. 21. And this makes the Question more difficult and more considerable the sense whereof may be this Seeing there was a time when there was nothing but gross and comfortless darkness upon the face of the Earth what way came light into the World Which was the place where light dwelt at that time and whence it was fetched and whence came that orderly constitution and constant succession of Light and Darkness Was this thy work Or wast thou privy to it or a Counsellor or Assistant in it Or was it not done by me alone long before thou hadst a being and as for darkness where is the place thereof 20. That thou shouldst take it f i. e. Taking bring or lead it as this Verb is oft used as Exod. 25. 2. Psal. 68. 29. compared with Eph. 4. 11. 1 Kings 3. 24. 1â—… 10. Hosea 14. 2. And many other such pregnant Verbs there are in the Hebrew Language having the signification of two Verbs included in one And this it refers principally to the Light and secondarily to Darkness as the consequent of the other ‖ Or aâ—… to the bound thereof g i. e. It s whole course from the place of its abode whence it is supposed to come to the end of its journey which it is to go Didst thou direct or guide the Light or the Sun that he should at first take and afterward constantly continue in that course which now it holds that it should go from East to West and rise sometimes in one point or part of the Heaven and sometimes in another and that its days journey should be longer in one season of the Year and shorter in another This regular and excellent course must needs be the effect of great Wisdom And whose wisdom was it thine or mine and that thou shouldst know h To wit practically so as to direct or lead it in the manner now expressed the paths to the house thereof i Where thou mayest find it and whence thou mayest fetch it 21. Knowest thou it because thou wast then born or because the number of thy days
Zebulun and to the valley of Jiphthah-el toward the northside of Bethemek and Neiel and goeth out to Cabul q Either 1. That Countrey called Cabul wherein were 20 Cities of which 1 King 9. 13. But this is not probable because that was not within nor belonging to any particular Tribe for then Solomon could not have alienated it from them and given it unto Hiram whereas this did belong to Asher or 2. A certain City so called on the left hand r i. e. On the North which when men look towards the East as is usual is on their left hand 28 And Hebron and Rehob and Hammon and Kanah s To wit Kanah the greater in the upper Galilee not Kanah the less which was in the lower Galilee even unto great Zidon t Called great for its Antiquity and Riches and Glory This City either was not given to the Israelites but is only mentioned as their border or at least was never possessed by them not without a singular Providence of God that they might not by the opportunity of so good a Port be ingaged in much Commerce with other Nations from which together with Wealth that great corrupter of Mankind they might contract their Errors and Vices 29 And then the coast turneth s From the North Southward to Ramah and to the strong city ‡ Heb. Tzoâ—… Tyre t Exclusively for this City was no part of the Land given them and the coast turneth to Hosah and the outgoings thereof are at the sea from the coast to * Gen. 38. 5. Judg. 1. 31. 〈◊〉 â—… 14. Achzib 30 Umma also and Aphek and Rehob twenty and two cities x Here are more named but some of them were not within this Tribe but only bordering places with their villages 31 This is the inheritance of the tribe of the children of Asher according to their families thâ—…se cities with their villages 32 ¶ The sixth lot came out to the children of Naphtali even for the children of Naphtali according to their families 33 And their coast y Their Northern Border drawn from West to East as appears because when this Coast is described and brought to its end the Coast is said to turn from the East Westward v. 34. was from Heleph from Allon to Zaanannim and Adami Nekeb and Jabneel unto Lakum and the out-goings z i. e. The end of that Coast. thereof were at Jordan 34 And then the coast turneth west-ward a This is unquestionably the Southern Border described from East to West to Aznoth-tabor and goeth out from thence to Hukkok and reacheth to Zebulun on the south-side and reacheth to Asher on the west-side and to Judah upon Jordan b Qu. How can this be when there were divers Tribes between this and Iudah all which reached to Iordan Ans. He doth not say of Iudah as he doth of Zebulun and Asher that it reacheth to it but as it seems purposely leaves out that word which he had used in both the former branches lest it should be understood of a Local Reaching to it or being Contiguous with it which was not true and that he might signifie that he meant this Clause in another sense to wit that it did in some sort go or reach to or converse with Iudah by Iordan And so this may be here added to shew the accomplishment of that famous and obscure Prophecy That Napthali though he should be planted in the utmost border of the Land on the North-east yet he should possess the riches of the West and South Deut. 33. 23. i. e. of those Tribes which were at great distance from him Westward and Southward and this he should do in way of Commerce with them by their famous River Iordan which he did not onely touch in a small part â—…s some of the other Tribes did but lay all along it for a good space together even from the very Fountain unto the Sea of Genesareth Some think that this is verified by that Royalty of this River which they suppose God gave to the Tribe of Iudah which extended as far as Napthali toward the sun-rising 35 And the â—…enced cities are Ziddim Zer and Hammath c Or Hamath of which see Numb 34. 8. 1 King 8. 65. 2 King 23. 33. Rakkath and Cinnereth d Whence the Lake of Cinnereth or Genesareth received its Name 36 And Adamah and Ramah and Hazor 37 And Kedesh and Edrei and En-hazor 38 And Iron and Migdal-el Horem and Beth-anath and Beth-shemesh nineteen cities e See on v. 15 22 30. with their villages 39 This is the inheritance of the tribe of the children of Napthali according to their families the cities and their villages 40 ¶ And the seventh lot came out for the tribe of the children of Dan according to their families 41 And the coast of their inheritance f Which is here described onely by its Cities not by its Borders which are in part the same with Iudah's and their Inheritance is in good part taken out of Iudah's too large Portion as appears from divers of the Cities here mentioned which are also reckoned as in Iudah's Portion was Zorah and Eshtaol and Ir-shemesh 42 And Shaalabbin and Ajalon and Jethlah 43 And Elon and Thimnathah and Ekron 44 And Eltekeh and Gibbethon and Baalath 45 And Jehud and Bene-berak and Gath-rimmon 46 And Me-jarkon and Rakkon with the border ‖ Or over against before ‖ Or Joppa Act. 9. 〈◊〉 Japho 47 And the coast of the children of Dan went out too little for them g Heb. Went out from them to wit out of their hands or Possession for so this Hebrew Word is used concerning those Lands which in the year of Jubilee are said to go out Levit. 25. 28 30 31 33. i. e. out of the hands of the present Possessor to the first and ancient Owner And so peradventure this may signifie that many of the Danites were forced by their powerful Neighbours the Philistins to relinquish their Coast and their allotted Habitations which put them upon the following course therefore the children of Dan went up to fight against Leshem h This was done after Ioshuah's death as appears from Iudg. 18. and seems to be here inserted partly that all the Chief Places where the Danites dwelt though far distant might be mentioned together and partly to give an account of this strange accident why they removed from their appointed Portion to so remote a Place which may be this That being much molested and terrified by their bad Neighbours they thought fit to go to some place remote from them which also they were in a manner constrained to do because otherwise they must have taken some part of the Portions of other Tribes whereas now going to the very utmost Northern Point of the Land they took that which did not belong to or at least was not in the Possession of any other Tribe See more on Iudg. 18.
1. that God should be served with the best of every kind 2. that man represented by these sacrifices should aim at all purity and perfection of heart and life and that Christians should one day attain to it Eph. 5. 27. 3. the spotless and compleat holiness of Christ Heb. 9. 13 14. 1 Pet. 1. 18 19. and 2. 22. he shall offer it ‖ Or to be â—…ted for him Isa. 56. 7. 58. 5. 6â—… Jer. 6. 20. of his own voluntary will h According to this translation the place speaks onely of free-will offerings or such as were not prescribed by God to be offered in course but were offered at the pleasure and by the voluntary devotion of any person either by way of supplication for any mercy which he needed or desired or by way of thanksgiving for any favour or blessing received But it may seem improper to restrain the rules here given to freewill offerings which were to be observed in other offerings also And the Hebrew word is by the 〈◊〉 Chaldee Syr. and Arab. and others rendred to this purpose for his acceptation or that he may be accepted with God or that God may be atoned as it is ver 4. And so this phrase is used Levit. 23. 11. at the door of the Tabernacle of the Congregation i In the Court near to the door where the Altar stood ver 5. For here it was to be sacrificed and here also the people might behold the oblation of it And this further signified that men could have no entrance neither into the earthly tabernacle the Church nor into the heavenly tabernacle of glory but by Christ who is the door Ioâ—… 10. 7 9. by whom alone we have access to God before the LORD 4 * 〈◊〉 29. 1â—… 15. And he shall put his hand k i. e. Both his hands Levit. 8. 14 18. and 16. 21. A common Enallage upon the head of the burnt-offering l Whereby he signified 1. that he willingly gave it to the Lord. 2. that he did legally unite himself with it and judged himself worthy of that death which it suffered in his stead and that he laid his sins upon it in a ceremonial way and had an eye to him upon whom God would lay the iniquity of us all Isa. 53. 6. and that together with it he did freely offer up himself to God and it shall be accepted from him to make atonement for him m To wit ceremonially and sacramentally as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him See Rom. 3. 25. Heb. 9. 15 25 26. And although burnt-offerings were commonly offered by way of thanksgiving Gen. 8. 20 Psal. 51. 16 17. yet they were sometimes offered by way of atonement for sin to wit for sins in general as appears from Ioâ—… 1. 5. but for particular sins there were special sacrifices as we shall see 5 And he n Either 1. the offerer who is said to do it to wit by the Priest for men are commonly said to do what they cause others to do as Ioh. 4. 1 2. Or 2. the Priest as it follows or the Levite whose office this was See Exod. 29. 11. Levit. 8. 15. Numb 8. 19. 1 Chron. 23. 28 31. 2 Chron. 30. 16. and 35 11. shall kill the bullock before the LORD and the Priests Aarons sons shall bring the bloud and sprinkle the blood round about upon the Altar o Which was done in a considerable quantity as may be gathered from Zech. 9. 15. and whereby was signified 1. that the offerer deserved to have his blood spilt in that manner 2. that the blood of Christ should be poured forth for sinners and that that was the onely mean of their reconciliation to God and acceptance with him that is by the door of the Tabernacle of the Congregation 6 And he shall slay the burnt-offering p Partly for decency because the sacrifices being as it were Gods food and feast it was incongruous to offer to God that which men refused to eat and partly to signify that the great thing which God required and regarded in men was not their outward appearance but their inside and that as he doth see all mens insides Heb. 4. 13. so he will one day make them visible to others and cut it into his pieces q To wit the head and â—…at and inwards and legs ver 8 9. 7 And the sons of Aaron the Priest shall put fire r Or dispose the fire i. e. blow it up and put it together so as it might be fit for the present work For the fire there used and allowed came down from heaven Levit. 9. 24. and was to be carefully preserved there and all other fire was forbidden Levit. 10. 1 c. upon the altar and lay the wood in order upon the fire 8 And the Priests Aarons sons shall lay the parts the head and the fat s All the fat which was to be separated from the Flesh and to be put together to increase the flame and to consume the other parts of the sacrifice more quickly Others translate it the trunck of the body as distinguished from the head and joints and inward parts in order upon the wood that is in the fire which is upon the Altar 9 But the inwards and his legs shall he wash t To signify the universal and perfect purity both of the inwards or the heart and of the legs or ways or actions which was in Christ and which should be in all Christians in water and the Priest shall burn all u Not onely the parts now mentioned but all the rest the trunck of the body and the shoulders as is apparent from the practise or execution of these precepts on the Altar to be a burnt-sacrifice an offering made by fire of a sweet savour x Not in it self for so it rather caused a stink but as it represented Christs offering up himself to God as a sweet smelling savour Eph. 5. 2. and to admonish us of the excellent vertue of Divine institution without which God values no worship though never so glorious and by which even the meanest things are pretious and acceptable to God unto the LORD 10 And if his offering be of the flocks namely of the sheep or of the goats for a burnt-sacrifice he shall bring it a male without blemish 11 And he shall kill it on the side of the Altar Northward y Here this and other kinds of sacrifices were killed 〈◊〉 6. 25 and 7. 2. because here seemâ—… to have been the largeâ—… and most convenient place for that work the Altar being probably near the middle of the east end of the building and the entrance being on the south-side so the Northside was the onely vacant place Beâ—…des this might design the place of Christs death both more generally to wit in 〈◊〉 which was in the sides
inheritance of them and they shall come again to me 5 And they shall divide it into seven parts f Which were of equal extent or worth for no Tribe was so great but one of these parts in its full extent would abundantly suffice them and there was no reason why the Portions should be greater or less according as the Tribes at present were more or fewer in number because of the various changes which happened therein successively it being usual for one Tribe to be more numerous than another in one Age which was fewer in the next And if the several Tribes had increased more and not diminished their Numbers by their Sins they might have sent forth Colonies and taken any part of the Land even as far as Euphrates all which the Lord of the whole Earth had given them a Right to which when they pleased they might take Possession of Judah shall abide in their coast on the south g They shall not be disturbed in their Possession but shall keep it except some part of it shall be adjudged to another Tribe and the house of Joseph shall abide in their coast on the north h In respect of Iudah not of the whole Land for divers other Tribes were more Northern than they 6 Ye shall therefore describe the land into seven parts and bring the description hither to me that I may cast lots for you here before the LORD i i. e. Before the Ark or Tabernacle that God may be Witness and Judge and Author of the Division that each may be contented with his Lot and that your several Possessions may be secured to you as things Sacred and not to be aâ—…enated our God 7 But the Levites have no part among you k Therefore it shall be divided only into Seven parts as I have said for the priesthood of the LORD is their inheritance and Gad and Reuben and half the tribe of Manasseh have received their inheritance beyond Jordan on the east which Moses the servant of the LORD gave them 8 ¶ And the men rose and went away and Joshua charged them that went to describe the land saying Go and walk through the land and describe it and come again to me that I may here cast lots for you before the LORD in Shiloh 9 And the men went and passed through the land and described it by cities l Or according to the Cities to which the several Parts or Territories belonged into seven parts in a book and came again to Joshua to the host at Shiloh 10 ¶ And Joshua cast lots for them in Shiloh before the LORD and there Joshua divided the land unto the children of Israel according to their divisions 11 ¶ And the lot of the tribe of the children of Benjamin came up according to their families and the coast of their lot came forth between the children of Judah and the children of Joseph m Wherein we see the wisdom of Divine Providence this being the onely place in which that Prophecy Deut. 33. 12. could have been accomplished 12 And their border on the north-side was from Jordan and the border went up to the side of Jericho on the North-side and went up through the mountains westward and the goings out thereof were at the wilderness of Beth-aven n A place distinct from but near unto Bethel as may be gathered from Ios. 16. 1. 13 And the border went over from thence toward Luz to the side of Luz * Gen. 28. 19. which is Beth-el southward and the border descended to Ataroth adar near the hill that lieth on the south-side of the nether Beth-horon 14 And the border was drawn thence and compassed the corner of the sea southward from the hill that lieth before Beth-horon southward and the goings out thereof were at Kirjath-baal which is Kirjath-jearim o The Israelites changed the name to blot out the remembrance of Baal Compare Ios. 15. 9. Numb 32. 38. a city of the children of Judah this was the west quarter 15 And the south quarter p The same with the North-quarter of Iudah See Ios. 15. 5 6 11. was from the end of Kirjath-jearim and the border went out on the west and went out to the well of waters of Nephtoah 16 And the border came down to the end of the mountain q i. e. The place where the Mountain ends and the Valley begins that lieth before the valley of the son of Hinnom r i. e. In the prospect of that Valley or that reacheth to that Valley on the South and which is in the valley of the giants on the north s Which extends to this other Valley on the North-side of it and descended to the valley of Hinnom * Chap. 15. 8. to the side of Jebusi t To that part where the Iebusites lived which was in and near Ierusalem on the south and descended to * Chap. 1â—… â—… Enrogel 17 And was drawn from the north and went forth to En-shemesh and went forth toward Geliloth u Called also Gilgal as appears from Ios. 15. 7. Iudg. 3. 19. but differing from that Gilgal by Iordan which is over against the going up of Adummim and descended to * Chap. 15. 6. the stone of Bohan the son of Reuben 18 And passed along toward the side over against ‖ Or the plain Arabah x Called Beth-arabah Ios. 15. 6. northward and went down unto Arabah 19 And the border passed along to the side of Beth-hoglah northward and the outgoings of the border were at the north ‡ Heb. tongue bay of the salt sea y Where an Arm of that Sea runs into the Land which is opposed to the South-bay that was in the South-border of the Tribe of Iudah Ios. 15. 2. at the south end of Jordan z Where it enters into the salt Sea which is here opposed to the North-end of it or the Spring-head which was in the North. this was the south coast 20 And Jordan was the border of it on the east side This was the inheritance of the children of Benjamin by the coasts thereof round about according to their families 21 Now the cities of the tribe of the children of Benjamin according to their families were Jericho a For though the City was destroyed the Territory remained and some Houses probably were built and inhabited there though it was not made a City with Walls and Gates which was the only thing forbidden Ios. 6. 26. and Beth-hoglah and the valley of Keziz b Or Emec-keziz the proper name of a City or great Town 22 And †Beth arabah and Zemaraim c Which either gave name to or took name from that Mountain 2 Chron. 13. 4. and ‡ Gr. Bethabara Joh. 1. 28. Bet-hel 23 And Avim and Parah and Ophrah 24 And Chephar-haammonai and Ophni and Gaba twelve cities with their villages 25 Gibeon and Ramah and Beeroth 26 And
k Or and which conjunction is oft understood he giveth meat c. i. e. By the self-same Clouds he punisheth wicked men by Thunder and Lightning and provideth for others by those plentiful Showers which accompany them 32. With clouds l With thick and black Clouds spread over the whole Heavens as it is in times of great Thunders and Lightnings Heb with hands either the Clouds are so called for their resemblance to hands 1 Kings 18. 44. as being hollow and spread abroad or the meaning is that God covereth the light as it were by the hollow of his Hand as a man sometimes covâ—…rs the light of a Candle he covereth the light m Either the Lightning or rather the Sun which is fitly called Light Iob 31. 26. Psal. 136 7. as being the Fountain of Light and commandeth it not to shine n Or giveth a charge concerning it to wit that it shall be covered Or forbiddeth it as this Hebrew word joyned with this Proposition usually signifies as Gen. 2. 17. 28. 6 1 Kings 2. 43. 11. 11. and elsewhere i. e. hindreth it as it were by an express command or prohibition from its usual and proâ—…er work to wit from shining by the cloud that cometh betwixt o Which God interposeth as a vail between the Sun and Earth by which he doth as it were deliver his command or prohibition to the Sun that he should not shine 33. The noise thereof p To wit of or within the black and thick Cloud spoken of v. 32. Or â—…is i. e. Gods noise to wit the Thunder which is called Gods voice Psal. 29. 4 5. sheweth concerning it q To wit the rain which is the Principal subject of these Verses of which he speaketh expresly v. 27 28. and of its Companions the Clouds and Thunder and Lightning in all the following Verses The sense is The Thunder gives notice of â—…he approaching Rain the cattle also concerning †Heb. that whicâ—… goeth up the vapour r And as the Thunder so also the Cattle sheweth which Verb is understood out of the foregoing Clause after the manner concerning the Vapour i. e. concerning the coming of the Rain but he puts Vapour for the Rain because divers Cattle are very sagacious in this matter and do not onely perceive the Rain when it is ready to fall but foresee it at some distance by the Vapours which are drawn up by the Sun in great abundance and by divers motions and actions give men timely notice of it as hath been observed not onely by Husbandmen but also by learned Authors CHAP. XXXVII 1. AT this also a Of which I have already spoken and am now to speak further to wit the Thunder which hath oft times made even Atheists and other wicked men to tremble with a fear of horrour and good men to tremble with a fear of reverence and a due dread of God's Judgments my heart trembleth and is moved out of his place b Leaps and beats excessively as if it would leap out of my Body 2. †Heb. hear in hearing Hear attentively c It seems not improbable that whilst Elihu was speaking it Thundred greatly and that Tempest was begun wherewith God ushered in his Speech as it here follows Chap. 38. 1. and that this occasioned his return to that subject of which he had discoursed before and his exhortation to them to mind it with deeper attention †Heb. â—…is voice with trembling the noise of his voice d Or his Voice to wit the Thunder which is called a Voice Exod. 20. 18 and Gods Voice Psal. 29. 4. with trembling because the Thunder is an effect or evidence of God's mighty Power and oft-times of his Anger also and the sound that goeth out of his mouth e As the voice and Thunder is God's Voice goeth out of Man's Mouth Or that is produced by God's word or command which is oft signified by his Mouth 3. He directeth it f To wit his Voice which he shooteth or guideth like an Arrow to the mark so disposing it that it may do that work for which he sends it under the whole heaven g Far and wide through all the parts of this lower world and his †Heb. light lightning unto the †Heb. wings of the earth ends of the earth h From one end of the Heaven to the opposite end or part of the Earth as from East to West Mat. 24. 27. 4. After it * Psal. 29. 3. a voice i i. e. After the Lightning For though the Thunder be in order of Nature before the Lightning yet the Lightning is seen before the Thunder is heard roareth he thundreth with the voice of his excellency k Or with his excellent or high or lofty Voice both loud and full of Majesty and awfulness and he will not stay l Or delay Heb. take them by the â—…eel as Iacob did Esau in the Womb to delay or stop him from entring into the World before him them m Either 1. the Lightnings spoken of in the beginning of the Verse But these do not stay till his Voice bâ—… heard but come before it Or rather 2. The Rains and storms of which he spoke before and will speak again v. 6. when his voice is heard 5. God thundreth marvellously n With a wonderful and terrible noise and so as to produce many wonderful effects as the breaking down of great and strong Trees or Buildings the killing of men in a stupendious manner c. with his voice * Chap. 5. 9. 36. 26. great things doth he which we cannot comprehend o Even in the course of Nature and in visible things which all men see but scarce any can give the true and satisfactory reasons of them for the greatest Philosophers speak onely by guess and are greatly divided among themselves about them And therefore it is not strange if the secret and deep counsels of Divine Providence be out of our reach and it is great arrogancy in thee O Iob to censure them because thou dost not fully understand them 6. For * Psal. 14â—… 16 17 he saith to the snow be thou on the earth p By his powerful Word and Will the Snow is made in the Air and falls upon the Earth where and when he seeth fit †Heb. aâ—…d to the shower of Rain and â—…o the showers of 〈◊〉 of his streâ—…th likewise to the small rain and to the great rain of his strength q i. e. Those great storms or showers of Rain which come with great force and irresistible violence 7. He Sealeth up the hand of every man r By these great Snows and Rains he drives men out of the Fields and seals or binds up their hands from all that work and drives them home to their Houses and in a manner shuts them up there See Gen.
which they declare their Author no less than if they used many Words or long Discourses to that purpose or no less than men disover their Minds by their Words See more concerning this Verse upon Rom 10. 18. where it is applied to the Preaching of the Gospel by the Apostles in the several parts of the World to the end of the world in them hath he set a tabernacle p Which is a moveable Habitation and therefore fitly applied to the Sun which is here described to be in constant and perpetual Motion v. 5 6. for the sun q Which being the most Illustrious and useful of all the Heavenly Bodies is here particularly mentioned 5. Which is as a bridegroom r Gloriously adorned with Lights as with a beautiful Garment and smiling upon the lower World with a pleasant Countenance coming out of his chamber s In which he is Poetically supposed to have rested all Night and thence to break forth as it were on a sudden as both Sacred and profane Poets represent the Matter and * Eccles. 1. 5. rejoyceth as a strong man t Who being Conscious and Confident of his own strength and promising to himself Victory and the Glory which attends it sets upon his work with great Pleasure to run a race 6. His going forth is from the end of the heaven and his circuit unto the ends of it u His Course is constant from East to West and thence to the East again and there is nothing hid from the heat thereof x There is no part of the Earth which doth not one time or other feel the Comfort and Benefit of it's Light and Heat 7. The ‖ 〈◊〉 〈◊〉 law of the LORD y i. e. The Doctrine delivered by God to his Church whether by Moses or by other Prophets and holyâ—…men of God after him for the Title of Law is given not only to the Ten Commandements or the moral Law as it is Rom. 2. 23 25 27 31. but also to the whole Word of God as Psal. 1. 2. and 119. 70 c. Ier. 8. 8. Mal. 2. 6. to the Psalms as Ioh. 10. 34. and 15. 25. Comp. with Psal. 82. 6. and 35. 19. and to the Writings of the Prophets 1 Cor. 14. 21. Comp. with Isa. 28. 11. yea even to the Gospel it self as Isa. 2. 3. and 42 4. and 51. 4. 7. Rom. 3. 27. Gal. 2. 21. And in this general Sence it must be here understood because the Effects here following do not flow from one but from all the Parts of it Precepts and Counsels and Threatnings and Promises and God's gracious Covenant made with man therein revealed Having discoursed hitherto of the Glory of God's shining forth in and Demonstrated by the visible Heavens and the Heavenly Bodies he now proceeds to another Demonstration of God's Glory which he Compares with and prefers before the former Which he doth partly to prevent that Excessive admiration of the splendour and beauty of the Sun and Stars by the Contemplation whereof the Hearkens were brought to adore them an Error which the Israelites were not free from the Danger of Deut. 4. 19. partly to make the Israelites sensible of their singular Obligations to God who besides that common Light and Influence of the Heavenly Bodies had given them a peculiar and a more necessary and beneficial Light and partly to awaken and provoke the Gentiles into whose hands these Psalms might come to the study and love of God's Law by representing those excellent Advantages which they no less than the Iews might obtain by it is perfect z Without fault or defect fully and compleatly discovering both the Nature and Will of God and the whole Duty and business of man whom and how he is to Worship and Serve what he is to believe and Practise and whatsoever is necessary to his present and eternal Happiness Wherein there seems to be a secret Reflection upon the former and natural discovery of God by his works of Creation as that which is defective and insufficient for the great and Glorious ends here following which although it did declare so much of God's being and Nature as left all men without excuse Rom. 1. 20. yet did not fully nor clearly manifest the Mind and Will of God nor direct and bring men to eternal Salvation ‖ 〈◊〉 â—…oring 〈◊〉 4 15. 〈◊〉 converting a To wit from the Errors of Mind and Conversation in which men without this Light do generally wander and Perish unto God from whom all men are naturally revoâ—…ted Or 〈◊〉 â—…r 〈◊〉 as this Word is used Ruth 4. 15. 〈◊〉 2â—… â—… 〈◊〉 1. 1â—… 16. Heb. restoring or bringing back the 〈◊〉 which was drooping and even going out of the Body through grievous 〈◊〉 of the outward Man and Terrors of the Mind and Conâ—…ience the soul the testimony of the LORD f i. e. His law so called because it is a Witness between God and Man what God requires of Man and what upon the performance of that Condition he will do for Man is * Psal. 1â—…9 14â—… sure g Heb. faithful or true which is most Excellent and Proper and necessary in a Witness It will not mis-lead or deceive any man that trusteth to it or followeth it But will certainly and infallibly bring him to Happiness making wise h Unto Salvation as is expressed 2 Tim. 3. 15. Which is the only true Wisdom the simple i This is added Either 1. By way of Commendation or as a qualification of the Person whom God's word will make wise he must be humble and foolish and little in â—…is own Eyeâ—… and willing to be taught See Mat. 11. 25. 1 Cor. 1. 2â—… 〈◊〉 For God resisteth the proud and scornful and will not give this Wisdom to them or rather 2. By way of Contempt which seems most agreeable both to the use of the Words Prov. 1. 4. and 9. 6. and 14. 15. and 2â—… 3. and to the Scope of the place which is to set forth the Excellency and Eâ—…ficacy of God's Law in the general without any Restriction to this or that sort of Men. So it may note the weak and foolish even Persons of the lowest Capacities and such are apt to mistake and are easily â—…educed as the Word implies And yet these if they will hearken to the Instructions of God's word shall become Wise when those who proâ—…ss themselves Wise shall by leaning to their own understanding and despising or neglecting the Directions of God's word become and prove themselves to be â—…ools Rom. 1. 22. But this is not spoken exclusively as if no men of better Abilities were thus made Wise but by way of Amplification to shew the Usefulness of God's Word to men of all sorts and sizes 8. The statutes k Another word signifying the same thing with Law and Testimonies of the LORD are right l Both in themselves as being free from Crookedness
for the reward of it as in the Hebrew Levit. 19. 13. Iob 7. 2. Psal. 109. 20. And righteousness may be here taken for his bounty or charity as it is below v. 9. and as this Hebrew word is frequently taken endureth for ever 4 Unto the upright there ariseth * Psal. 97. 11. light in the darkness g And although he is subject to the troubles and calamities of this life as others are yet God will give him support and comfort in them and an happy issue out of them whereas the wicked sink under their burdens and their present miseries usher in their eternal destruction he h Either 1. God And so this is added as a reason why God causeth light to shine to the upright out of darkness because the Lord is gracious c. Or rather 2. the good or upright man of whom he speaks both in the foregoing and following words So this is either 1. a reason why God dealeth thus with good men it is not from a partial and fond affection to them but because they are such persons to whom God hath ingaged himself by promise and Covenant to bless them they are gracious c. Or 2. as an effect of their affliction and deliverance out of it thereby they learn to be more merciful and compassionate and just or bountiful to others in want and misery is gracious and full of compassion and righteous 5 A good man sheweth favour and lendeth i Giveth freely to some and kindly lendeth to others according to the variety of their conditions he will guide his * Heb. words affairs k Maintain and manage his estate or domestick affairs with †Heb. judgment discretion l Heb. with judgment so as is fit and meet and as God requires not getting his estate unjustly nor casting it away prodigally or wickedly nor yet withholding it uncharitably from such as need it 6 Surely he shall not be moved for ever m Though he may for a season be afflicted yet he shall not be utterly and eternally destroyed as wicked men shall the righteous shall be in everlasting remembrance n Though whilst he lives he may be exposed to the censures and slanders and contradictions of sinners yet after death his memory will be precious and honourable both with God and with all men his very enemies not excepted 7 He shall not be afraid of evil tidings o At the report of approaching calamities and judgments of God at which the wicked are so dismayed and affrighted his 〈◊〉 fixed trusting in the LORD p Casting all his care upon God and securely relying upon his providence and promise 8 His heart is established * Prov. 1. 3 he shall not be afraid until he see his desire upon his enemies q And although his enemies be many and mighty and terrible yet he shall confidently and cheerfully wait upon God until he see their ruine and his own deliverance and safety 9 * 2 Cor. 9. 9 He hath dispersed r To wit his goods and that freely and liberally to several persons as occasion is offered as this word implies he hath given to the poor his righteousness s i. e. His liberality as this word is used Prov. 10. 2. 11. 4. Dan. 4. 27. 2 Cor. 9. 9 10 c. or the reward of it as before v. 3. endureth for ever t Either 1. his charity is not a transient or occasional act but his constant course of which he is not weary but perseveres in it to the end of his life Or 2. what he gives is not lost nor cast away as covetous or ungodly men judge of alms but indeed is the onely part of his estate which will abide with him unto all eternity †Psal. 75. 10 his horn shall be exalted with honour u Though he may be reproached by ungodly men yet his innocency shall be cleared and his name and honour gloriously exalted 10 The wicked shall see it and be grieved x At the felicity of good men partly from envy at the happiness of others partly from his peculiar hatred of all godly men and partly because it is a plain testimony of Gods justice and providence and therefore a certain presage of his own ruine he shall gnash with his teeth and melt away the desire y His desire either of the misery of good men or of his own constant prosperity and happiness in the world of the wicked shall perish PSAL. CXIII This Psalm is a declaration of Gods powerful and universal providence towards all men and especially towards his afflicted people 1 * Heb. Hallelujah PRaise ye the LORD Praise O ye servants of the LORD a Ye Levites who are peculiarly devoted to this solemn work who sometimes are called Gods servants in a special sence and all you faithful souls praise the Name of the LORD 2 * Dan 2. 20. Blessed be the Name of the LORD from this time forth and for evermore 3 * Mal. 1. 11. From the rising of the sun unto the going down of the same b From one end of the world to the other from East to West which he mentions rather than from North to South because those parts of the world were at this time much uninhabited and unknown the LORD's Name is to be praised c For his glorious works of Creation and Providence the benefit of which all Nations enjoy and for his gracious purpose and promise of bringing in all Nations to the knowledge of his truth by the Messias 4 The LORD is high above all nations d Superiour to all Princes and bodies of people in the world and * Psal. 8. 1. his glory above the heavens e Whereas the glory of earthly Monarchs is confined to this lower world and to small pittances of it the glory of God doth not onely fill the earth but heaven too where it is celebrated by thousands and myriads of blessed Angels yea it is far higher than heaven being infinite and incomprehensible 5 Who is like unto the LORD our God who * Heb. 〈◊〉 himself to dwell dwelleth on high f To wit far above all heavens as was now said being exalteâ—… as in place so in power and dignity above all persons and things visible and invisible 6 ‖ beholdeth things be * â—…o Gr. 〈◊〉 138. 6. 〈◊〉 5â—… 15. Who humbleth himself to behold the things that are in heaven and in the earth g Who is so high that it is a wonderful vouchsafement and condescension in him to take any notice or care of his holy and heavenly host and much more of sinful and miserable men upon earth which yet he is pleased to do 7 * Sam 2. 8. 〈◊〉 107. 41. He raiseth up the poor h Yea he stoops so low as to regard and advance those whom all men and even their