* Exod. 16. 35. Manna ceased a Which God now withheld 1. To shew that Manna was not an ordinary production of Nature as by the long and constant enjoyment of it they might be prone to think but an extraordinary and special gift of God to supply their necessity 2. Because God would not be prodigal of his favours nor expose them to contempt by giving them superstuously or by working Miracles where ordinary means were sufficient on the morrow after they had â—…aten of the old corn of the land b i. e. On the seventeenth day neither had the children of Israel Manna any more but they did eat of the fruit of the land of Canaan that year 13 And it came to pass when Joshua was by Jericho c Heb. In Iericho i. e. in the Countrey or Territory adjoyning to Iericho whither he went to view those parts and discern the fittest places for his attempt upon Iericho as Generals usually do that he lift up his eyes and looked and behold there stood * Exod. 23. 23. Zech. 1. 8. a man d One in the appearance of man over against him with his sword drawn e In readiness to fight not as Ioshua thought against him but for him and his people in his hand and Joshua went unto him and said unto him Art thou for us or for our Adversaries 14 And he said Nay f I am neither Israelite nor Canaanite but as †Captain of the ‡ Or Prince host of the LORD g Either 1. of all Creatures in Heaven and Earth which are Gods Hosts Or 2. of the Angels who are called the Host of Heaven 1 King 22. 19. 2 Chron. 18. 18. Luke 2. 13. Or 3. of the Host or people of Israel which are called the Lords Host Exod. 12. 41. The sense is I am the chief Captain of this people and will conduct and assist thee and them in this great undertaking Now this person is none other than Michael the Prince Dan. 10. 21. and 12. 1. not a created Angel but the Son of God who went along with the Israelites in this Expedition 1 Cor. 10. 4. not surely as an underling but as their Chief and Captain And this appears 1. by his acceptance of Adoration here which a created Angel durst not admit of Rev. 22. 8 9. 2. Because the place was made holy by his presence v. 15. which was Gods Prerogative Exod. 3. 5. 3. Because he is called the Lord Heb. Iehovah Josh. 6. 2. am I now come And Joshua fell on his face to the earth and did worship and said unto him What saith my Lord unto his servant h I acknowledg thee for my Lord and Captain and therefore wait for thy Commands which I am ready to obey 15 And the Captain of the LORDs host said unto Joshua * Exod. 3. 5. Act. 7. 33. Loose thy shoe from off thy foot i In token of reverence and subjection See on Exod. 3. 5. for the place whereon thou standest is holy k Consecrated by my presence which when it was withdrawn it was no more holy than any other place the reason of its holiness being removed and Joshua did so CHAP. VI. NOW Jericho †was straitly shut up a Not only by night as before Iosh. 2. 5. but constantly and diligently because ‡ Heb. did shut up and was shut up of the children of Israel none went out and none came in 2 And the LORD said unto Joshua See I have given into thine hand Jericho and the king thereof and the mighty men of valour b Who are in it resolved and ready to defend it with their utmost strength 3 And ye shall compass the City all ye men of war and go round about the City once c At convenient distance out of the reach of their Arrows thus shalt thou do six days d Every day once This and the following course might seem ridiculous and absurd and is therefore prescribed and used by God that they might learn to take new measures of things and to expect success not from their own valour or skill or probable means but meerly from Gods appointment and blessing and in general not to judge of any of Gods Institutions by meer carnal reason to which divers of their Ceremonies would seem no less foolish than this action and that they might have a full Demonstration of the All-sufficiency of that God who can do what he pleaseth even by the most contemptible means 4 And seven priests shall bear before the ark seven trumpets of rams horns e Or of the Iubilees i. e. such Trumpets wherewith they were to sound in the years of Jubile Lev. 25. 9. Either this or one of the other six was certainly a Sabbath-day and it is not material which was it for the Command of the Lord of the Sabbath was sufficient to legitimate any Action and the seventh day ye shall compass the City seven times and the Priests shall blow with the trumpets 5 And it shall come to pass that when they make a long blast f As is usual in the close of musical sounds with the rams horns and when ye hear the sound of the trumpet all the people shall shout with a great shout and the wall of the City g Not all of it which was not only unnecessary but inconvenient and might have given the people better opportunity of escaping but only a considerable part of it where the Israelites might fitly enter for Rahabs house was not overthrown v. 22. shall fall down †flat h Heb. under it i. e. below the place they stood in Or in its place it was not battered down with Engines which would have made part of it fall out of its place but it fell without any force and of its own accord and therefore in the place it did formerly stand in and the people ‡ Heb. 〈◊〉 it shall ascend up every man straight before him 6 And Joshua the son of Nun called the priests and said unto them Take up the covenant and let seven priests bear seven trumpets of rams horns before the ark of the LORD 7 And he said unto the people Pass on and compass the city and let him that is armed i God would have them armed both for the defence of themselves and the Ark in case the Enemies should make a sally upon them and for the Execution of the Lords vengeance upon that City pass on before the ark of the LORD 8 And it came to pass when Joshua had spoken unto the people that the seven priests bearing the seven trumpets of rams horns passed on before the LORD and blew with the trumpets and the ark of the covenant of the LORD followed them 9 And the armed men went before the Priests that blew with the trumpets and the †rereward k Which being opposed to the armed men may seem to note the unarmed people
upon a particular dislike of that place but by divine Inspiration as appears from 1 King 16. 34. God would have the Ruines of this City remain as a standing Monument of Gods Justice against this wicked and idolatrous People and of his Almighty Power in destroying so great and strong a City by such contemptible means that riseth up and buildeth c i. e. That shall attempt or endeavour to build it So this Curse is restrained to the Builder but no way belongs to those who should inhabit it after it was built as is evident from 2 King 4. 18. Luke 19. 1 5. this city Jericho he shall lay the foundation thereof in his first-born and in his youngest son shall he set up the gates of it d i. e He shall lose all his Children in the work the first at the beginning others in the progress of it by degrees and the youngest in the close of it when the Gates use to be set up This was fulfilled 1 King 16. 34. CHAP. VII BUT the children of Israel a i. e. One of them by a very usual Synecdoche or Enallage as Gen. 8. 4. and 19. 29. and Mat. 26. 8. where that is ascribed to the Disciples which belonged to Iudas only Iohn 12. 4. committed a trespass in the accursed thing b i. e. In taking some of the forbidden and accursed goods for * Chap. 22. 20. 1 Chron. 2. 7. Achan the son of Carmi the son of Zabdi c Called also Zimri 1 Chron. 2. 6. the son of Zerah d Or Zarah who was Iudahs immediate Son Gen. 38. 30. who went with Iudah into Egypt and so for the filling up the 256 years that are supposed to come between that and this time we mâ—…st allow Achan to be now an Old-man and his three Ancestors to have begotten each his Son at about 60 years of Age which at that time was not incredible nor unusual of the tribe of Judah took of the accursed thing and the anger of the LORD was kindled against the children of Israel e Why did God punish the whole Society for this one mans sin Ans. All of them were punished for their own sins whereof each had a sufficient proportion but God took this occasion to inflict the punishment upon the Society partly because divers of them might be guilty of this sin either by coveting what he actually did or by concealing of his fault which it is probable could not be unknown to others or by not sorrowing for it and endeavouring to purge themselves from it partly to make sin the more hateful as being the cause of such dreadful and publick Judgments and partly to oblige all the members of every society to be both more circumspect in the ordering of their own actions and more diligent to watch over one another and to prevent the miscarriages of their Brethren which is a great benefit and blessing to them and to the whole Society and worthy to be purchased by a sharp affliction upon the Society 2 And Joshua sent men from Jericho to Ai f Called Hai Gen. 12. 8. and Aijah Nehem. 11. 31. They were not to go into the City of Ai but into the Country bordering and belonging to it and there to understand the state and quality of the place and people which is beside g So the Hebrew im is used Gen. 25. 11. and 35. 4. Iudg. 9. 6. and 18. 3. and 19. 11. Beth-aven h A City or Town distinct from but nigh unto Bethel though Bethel was afterwards by allusion called Bethaven Hos. 4. 15. and 10. 5. Compare Ios. 18. 12. on the east-side of Beth-el i Compare Gen. 12. 8. Ios. 8. 9 12. and spake unto them saying Go up and view the countrey And the men went up and viewed Ai. 3 And they returned to Joshua and said unto him Let not all the people go up but let †about ‡ Heb. about two thousand men or about three thousand meâ—… two or three thousand men go up k Which was done by the Wise contrivance of Divine Providence that their Sin might be punished and they awakened and reformed with as little hazard and mischief and reproach as might be For if the Defeat of these caused so great a Consternation in Ioshua it is easy to guess what dread and confusion and despair it would have caused in the People if a great Host had been defeated and smite Ai and make not all the people to labour thither for they are but few 4 So there went up thither of the people about three thousand men and they fled l Not having their usual Courage to strike a stroke which was a plain Evidence that God had forsaken them and an useful instruction â—…o shew them what weak and inconsiderable Creatures they were when God left them and that it was God not their own valour that gave the Canaamtes and their Land into their hands before the men of Ai. 5 And the men of Ai smote of them about thirty and six men m A dear Victory to them whereby Israel was awakened and reforâ—…ed and reconciled to their God and Shield and they hardned to their own ruine for they chased them from before the gate even unto Shebarim and smote them in the †going down n By which it seems it was a down-hill way to Iericho which was nearer Iordan wherefore the heart of the ‡ Or in Mâ—…rad people melted and became as water o Soft and weak and full of fâ—…uctuation and trembling 6 ¶ And Joshua rent his Clothes p In Testimony of great Sorrow as Gen. 37. 34. and 44. 13. for the loss felt the consequent mischief feared and the sin which he suspected and fell to the earth upon his face q In deep humiliation and fervent supplication continuing the whole day in Fasting and Prayer before the Ark of the LORD until the even-tide r he and the Elders of Israel and put dust upon their heads s â—… As was usual in case of grief and astonishment 1 Sam. 4. 12. 2 Sam. 1. 2. and 13. 19. Ion. 3. 6. Mich. 1. 10. 7 And Joshua said Alas O LORD GOD wherefore hast thou at all brought this people over Jordan t This and the following Clause though well intended and offered to God only by way of Expostulation and Argument yet do favour of Humane Infirmity and fall short of that reverence and modesty and submission which he owed to God and are mentioned as instances that the Holy men of God were subject to like passions and infirmities with other men to deliver us into the hand of the Amorite to destroy us would to God we had been content and dwelt on the other side Jordan 8 O LORD what shall I say u In answer to the reproaches cast by our insulting Enemies upon us and upon thy name when Israel x Gods own people which he hath singled
expressed or implyed upon other occasions Or rather Thirdly It may be rendered his matter or thing i. e. the Business concerning the Child that which thou hast Promised or Vowed concerning him that he may grow up and be accepted and employed by God in his Service and that he when he is fully grown may not break thy Vow but confirm it so the woman abode and gave her son suck until she had weaned him 24 ¶ And when she had weaned him she took him up with her with three bullocks g Either First One to be offered at that time the other two presented to the Priest whether for his own use or to be offered afterwards as he saw fit Or Secondly One for a burnt-offering the Second for a sin-offering the Third for a peace-offering of which they might all Feast together for all these sorts seem expedient for this work and time and one ephah of flour h For the meat-offerings belonging to the principal Sacrifices which to each Bullock were three tenth-deals or three tenth parts of an Ephah as appears from Numb 15. 9. and 28. 12 and so nine Homers or nine parts of the Ephah were spent and the tenth part was either a separate meat-offering or given to the Priest and a bottle of wine i For drink-offerings according to the manner and brought him unto the house of the LORD in Shiloh and the child was young 25 And they slew a bullock k Either First One of the three at the present reserving the rest for the future Or Secondly The three bullocks mentioned v. 24. to which the Article here added in the Hebrew seems manifestly to relate there being no one Bullock there singled out to which it can belong And so it is only an Enallage of the Singular Number for the Plural which is frequent and brought the child to Eli. 26 And she said O my lord l A form of Speech to engage favourable attention as thy soul liveth m The usual Form of an Oath as Gen. 42. 15. 1 Sam. 17. 55. and 20. 3. As surely as thou livest Which asseverations seem necessary because this was some Years after it and was quite forgotten by him my lord I am the woman that stood by thee here praying unto the LORD 27 For this child I prayed and the LORD hath given me my petition which I asked of him 28 Therefore also I have ‖ Or 〈◊〉 him whom I have 〈◊〉 by petition 〈◊〉 the LORD lent him to the LORD n Or given him c. i. e. do now give or offer him for she did not lend him for a time with a purpose or right to require him again The words may be rendred thus And I also asked him or made my self to ask him an usual Hebraism for the Lord i. e. I Prayed for this Child not only for my self and to take away my reproach but especially that I might have a Child to Serve and Devote to the Lord. And so the following words as long as he liveth are not to be joyned with this foregoing Clause but with those which come next after them and that whole Clause may be thus rendred as a consequent upon the former And or therefore all the days in which he is or shall be he is or shall be lent or given to the Lord or as one begged for the Lord and for his Service and therefore justly given to him as long as he liveth ‖ Or he 〈◊〉 I have â—…ed by petition shall be returned he shall be lent o Or rendred or used as one given in my Prayer for this was the condition of my Prayer that he should be the Lords to the LORD And he p Not Eli who is not mentioned but v. 25. and then only passively not as speaking or doing any thing nor Elkanah of whom here is no mention but young Samuel who is the subject spoken of in this and the foregoing Verse and who was capable of worshipping God in some sort at least with External Adoration of which see on v. 22. And so the Particle there is Emphatical signifying that hereby he entred himself into the worship and service of God in that place to which he was Devoted by his Parents and now did Devote himself worshipped the LORD there CHAP. II. AND Hannah prayed a i. e. Praise God which is a part of Prayer Col. 4. 2. 1 Tim. 2. 1. so it is a Synecdochical expression and said * See Luk. 1. 46. c. My heart rejoiceth b Or leapeth for joy for the words note not only inward joy but also the outward Demonstrations of it in the LORD c As the Author and the Matter of my joy that he hath heard my Prayer and accepted my Son for his Service mine horn is exalted d My strength and glory which are oft signified by an Horn as Psal. 89. 17 24. and 92. 10. are advanced and manifested to my Vindication and the Confusion of mine Enemies in the LORD my mouth is enlarged e i. e. Opened wide to pour forth abundant Praises to God and to give a full answer to all the reproaches of mine Adversaries whereas before it was shut through Grief and Confusion over mine enemies f i. e. More than theirs or so as to get the Victory over them as she saith afterwards Here she manifests her great Prudence and Piety and Modesty that she doth not name Peninnah but only her Enemies in the general because I rejoyce in thy salvation g Because the matter of my joy is no trivial or Worldly thing but that strange and glorious Salvation or Deliverance which thou hast given me from my own oppressing Care and Grief and from the Insolencies and Reproaches of mine Enemies in giving me a Son and such a Son as this who shall be serviceable to God and to his People in helping them against their Enemies which she Presaged as may be guessed from v. 10. 2 * Deut. 32. 4. Psal. 56. 8. and â—…9 6 8. There is none holy as the LORD h None so perfectly unchangeably and constantly Holy as God hath shewed himself to be in this Act of Grace to me whereby he hath both checked the Proud and Mighty and Pleaded the Cause of his Afflicted Servants that trusted in Him and also Fulfilled his Promise in giving me a Son whom he hath Sanctified by his Grace to his Service all which are the proper Effects of Gods Holiness for there is none beside thee i Not onely none is so holy as thou art but in truth there is none Holy which word is easily understood out of the former clause besides thee to wit intirely or independently but onely by participation from thee Or as none have any holiness like thine so none have any Being besides thee unless by derivation from thee neither is there any rock like our God k Thou onely art a sure
z Whose kindness and compassion to him as he had formerly experienced so now he expected it in his deep distress This practice of divination by the dead or by the Ghosts or Souls of dead Persons called up by Magical Art was very usual among all Nations and from them Saul learned it 12 And when the woman saw Samuel she cryed with a loud voice a For fear of her life Saul himself being Witness of her Crime and the woman spake to Saul saying Why hast thou deceived me for thou art Saul b This she knew either by some Gesture of Reverence which this supposed Samuel might shew to Saul as to the King or by information from this Ghost or from the Spirit by whose help she had raised him 13 And the king said unto her Be not asraid for what sawest thou And the woman said unto Saul I saw ‖ Or a god gods c i. e. A god a Divine Person Glorious and full of Majesty and Splendor exceeding not onely Mortal men but common Ghosts She useth the Plural Number gods either after the manner of the Hebrew Language which commonly useth that word of one Person or after the Language and Custom of the Heathens But the whole Coherence shows that it was but one For Saul desired but one v. 11. and he enquires and the Woman answers onely of one v. 14. ascending out of the earth d As if it came from the place of the dead 14 And he said unto her ‡ Heb. what is his form What form is he of And she said An old man cometh up and he is covered with a mantle e The usual Habit of Prophets 2 King 2. 8 13. Zech. 13. 4. and particularly of Samuel 1 Sam. 15. 27. And Saul perceived that it was Samuel f The Woman pretended and Saul upon her Suggestion believed that it was Samuel indeed And so many Popish and some other Writers conceived But that it was not Samuel but the Devil representing Samuel is sufficiently evident For First It is most incredible that God who had just now refused to answer Saul by the means which himself appointed and used in that case would answer him or suffer Samuel to answer him in that way and upon the use of those means which God detested and contemned which would have given great countenance and encouragement to Saul and the Witch and all Professors and Consulters of those Devillish Arts. Secondly There are divers passages in this Relation which plainly discover that this was no good but an evil Spirit as first That he receives that Worship from Saul v. 14. which good Spirits would not suffer Revel 19. 10. and 22. 8 9. Secondly That amongst his other sins for which he condemneth him he omitteth this of asking Counsel of one that had a familiar Spirit to enquire of it for which transgression with others he is expresly said to have died 1 Chron. 10. 13. which the true Samuel who was so Zealous for Gods Honour and so Faithful a Reprover would never have neglected especially now when he takes Saul in the very Fact Thirdly That he pretends himself to be disquieted and brought up v. 15. by Saul's Instigation and the Witches Art which is most false and impious and absurd to imagine concerning those Blesâ—…ed Souls who are returned to their God Eccles. 12. 7. and entred into peace and rest Isa. 57. 2. and lodged in Abraham's bosom Luk. 16. 22. and rest from their labours Revel 14. 13. The onely Argument of any colour to the contrary is onely this That the Devil could not so particularly and punctually discover Saul's future Events as this Samuel doth v. 19. But this also hath little weight in it it being confessed and notoriously known that evil Spirits both in the Oracles of the Heathen and otherwise have oft-times foretold future contingencies God being pleased to Reveal such things to them and to permit them to be the Instruments of Revealing them to Men for the trial of some and for the terror and punishment of others Besides the Devil might foresee this by strong conjectures as by the numerousness strength courage and resoluteness of the Philistine Host and the quite contrary condition of the Israelites and by divers other symptoms far above the reach of Mortal men but such as he by his great Sagacity could easily discern And for that express determination of the time to morrow v. 19. that word may be understood not of the very next day but indefinitely of some short time after this as it is taken Exod. 13. 14. Deut. 6. 20. Ios. 4. 6 21. And then it was easie to gather from the present posture of the two Armies that the Fight and the Ruin of the Israelites was very near And that it was not the very next day but some days after this is evident from the course of the Story and hath been proved by a late Learned Writer See my Latin Synopsis on this place and he stooped with his face to the ground and bowed himself 15 ¶ And Samuel said to Saul Why hast thou disquieted me to bring me up g As the Devil appeared in Samuel's Shape and Garb so also he speaketh in his Petson that he might 〈◊〉 Saul and encourage others to seek to him in this wicked way And God permits him to do so for Saul's greater condemnation and punishment And Saul answered I am fore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither ‡ Heb. by the hand of prophets by prophets nor by dreams h He omitteth the Uâ—…im here because he neither did nor could enquire by that because Abiathar had carried it away to David and so he expected no answer that way therefore I have called thee that thou mayest make known unto me what I shall do 16 Then said Samuel Wherefore then dost thou ask of me seeing the LORD is departed from thee and is become tâ—…ine enemy 17 And the LORD hath done ‖ Or 〈◊〉 himself to him i i. e. To David as it is explained in the following words The Pronoun Relative put before the Noun to which it belongs as is usual in the Hebrew Text as Psal. 87. 1. and 105. 19. Prov. 7. 7 8. Ier. 40. 5. Otherwise to him is put for to thee such changes of Persons being frequent among the Hebrews Otherwise for himself i. e. for the accomplishment of his Counsel and Prediction and Oath and for the Glory of his Justice and Holiness * Chap. 1â—… as he spake by †me k Still he nourisheth this persuasion in Saul that it was the true Samuel that spake to him for the LORD hath rent the kingdom out of thâ—…ne hand and given it to thy ‡ Heb. 〈◊〉 hand neighbour even to David 18 * Chap. 〈◊〉 Because thou obeyedst not the voice of the LORD nor executedst his fierce wrath upon Amalek
of ‖ That is the city of David as it is 2 Kin. 14. 20. Judah CHAP. XXVI 1 THen all the people of Judah took * 2 Kin. 〈◊〉 â—… 15. 1. ‖ Or 〈◊〉 Uzziah a Called also Azariah 2 King 14. 21. both Names signifying the same thing Gods Strength or Help See of this and v. 2 3 4. on 2 King 14. 21 22. 15. 2 3. who was sixteen years old and made him king in the room of his father Amaziah 2 He built Eloth and restored it to Judah after that the king slept with his fathers 3 Sixteen years old was Uzziah when he began to reign and he reigned fifty and two years in Jerusalem his mothers name also was Jecoliah of Jerusalem 4 And he did that which was right in the sight of the LORD according to all that his father Amaziah did b To wit for a Time but not perfectly nor constantly which was Amaziahs Case also 5 And he sought God c i. e. He persisted in the True Religion and Worship of God in the days of Zechariah d As long as he lived Compare ch 24. 2. who had understanding e Who was a very knowing and experienced Person Or who made him understanding or who instructed him who was his Tutor and Teacher and had great Authority and Influence upon him and so restrained from those Exorbitancies to which he was otherwise inclined †Heb. in the seeing of Gâ—…d in the visions of God f Either 1. In Prophetical Visions which he either received from God himself or understood and explained the Prophetical Visions of others which was a special Gift of God Of which see Gen. 41. 15. Dan. 1. 17. 2. 19. Or 2. In the Law and Word of God which sometimes cometh under that Name as Prov. 29. 18. and Isa. 22. 1 5. and as long as he sought the LORD God made him to prosper 6 And he went forth and * Isa. 14. 2â—… warred against the Philistins and brake down the wail of Gath g Which had been taken by Hazael in the days of Joash his Grandfather 2 King 12. 17. but was either relinquished by him because it lay so far from his other Dominions or retaken by the Philistins who had now repaired its Fortifications and kept it and the wall of Jabneh and the wall of Ashdod and built cities ‖ Or in the country of 〈◊〉 ded about Ashdod and among the Philistins 7 And God helped him against the Philistins and against the Arabians that dwelt in Gur-baal and the Mehunims 8 And the Ammonites gave gifts to Uzziah and his name †Heb. 〈◊〉 spread abroad even to the entring in of Egypt for he strengthened himself exceedingly 9 Moreover Uzziah built towers in Jerusalem at the * Neâ—… â—… 15 19 32. corner-gate and at the valley-gate and at the turning of the wall and ‖ Or 〈◊〉 fortified them Zech. 14. 10. 10 Also he built towers in the desert h Partly to guard his Cattel from the Inroads and depredations which the Arabians were accustomed to make and partly to give Notice of the Approach of any Enemy and to give some stop to their March on that Side and ‖ Or 〈◊〉 〈◊〉 many 〈◊〉 digged many wells for he had much cattel both in the low-country and in the plains husbandmen also and vine-dressers in the mountains and in ‖ Or 〈◊〉 fields Carmel for he loved †Heb. 〈◊〉 husbandry 11 Moreover Uzziah had an army of fighting-men that went out to war by bands i i. e. Some Bands at one time and some at another as Occasion required See the Notes on 1 Chron. 27. 1 c. 2 Chron. 13. 14. according to the number of their account by the hand of Jeiel the scribe and Maasejah the ruler under the hand of Hananiah one of the kings captains 12 The whole number of the chief of the fathers of the mighty men of valour were two thousand and six hundred 13 And under their hand was †Heb. the power of 〈◊〉 army an army three hundred thousand and seven thousand and five hundred that made war with mighty power to help the king against the enemy 14 And Uzziah prepared for them throughout all the host shields and spears and helmets and habergeons and bows and †Heb. 〈◊〉 of 〈◊〉 slings to cast stones 15 And he made in Jerusalem engins invented by cunning men to be on the towers and upon the bulwarks to shoot arrows and great stones withal and his name †Heb. wâ—…nt 〈◊〉 spread far abroad for he was marvellously helped till he was strong 16 But when he was strong k When he was strengthned in his Kingdom and free from the fear of any Enemy his heart was lifted up to his destruction for he transgressed against the LORD his God and went into the temple of the LORD * Into the Holy place where the Altar of Incense stood and into which none but the Priests might enter much less offer Incense to burn incense upon the altar of incense 17 And Azariah the Priest went in after him and with him fourscore priests of the LORD that were valiant men 18 And they withstood Uzziah l Heb. Stood up against Uzziah not by force or laying hands upon him to restrain him for in the next Verse you still find the Censer in his hand but onely by admonition and reproof which here follows the King and said unto him It * 〈◊〉 18. 7. appertaineth not unto thee Uzziah to burn incense unto the LORD but to the * 〈◊〉 〈◊〉 7. priests the sons of Aaron that are consecrated to burn incense go out of the sanctuary for thou hast trespassed neither shall it be for thine honour from the LORD God m Expect that God will punish thee or put some brand of Infamy upon thee for this presumption But this they express modestly and by a figure called Meiosis where more is meant than is expressed because they considered that he to whom they spake though an Offender was their Lord and Soveraign 19 Then Uzziah was wroth n With the Priests and had a censer in his hand to burn incense and while he was wroth with the priests the leprosy even rose up in his forehead o So as he could not hide his shame though it is probable it was also in the rest of his Body before the priests in the house of the LORD from beside the incense altar p By a stroke from an invisible hand coming from the Altar that he might be assured that this was the effect of Gods just displeasure against him 20 And Azariah the chief priest and all the priests looked upon him and behold he was leprous in his forehead and they thrust him out from thence q Not by force as was noted on v. 18. which needed not for he voluntarily hasted away
people of Israel whom therefore he desires God to rebuke and humble that he may acknowledge the true God which is foretold that he shall do v. 31. As for this enigmatical designation of this King that is agreeable enough both to the usage of the Prophets in such cases and to the rulers of prudence and upon the same accounts the Prophet 〈◊〉 threatning destruction against 〈◊〉 calls it enigmatically 〈◊〉 〈◊〉 25 26. and 51. 41. and S. Paul calls Nero the Lion 2 Tiâ—… 4. 17. But then this one King being eminent in his kind is by an usual 〈◊〉 put for all of them which were enemies to God's people the multitude of the bulls n By which he doubtless understands men of War as the following words expound it the great and potent and fiâ—…rce and furious Adversaries of God and of his Church as this word is used Psal. 22. 12. Isa. 34. 7. And consequently the calves must be their people or Soldiers depending upon them and joining with them in these acts of hostility against thine Israel with the calves of the people till every one submit himself with pieces of silver o This he adds as a limitation of his request Rebuke them O Lord not to utter destruction but onely till they be humbled and submit themselves and in token thereof bring pieces of silver for presents as was foretold v. 29. For 〈◊〉 himself it is in the Hebrew cast 〈◊〉 down or offers himself to be trod upon But because this supplement may seem too large and not necessary the words are and may be rendred otherwise that tread upon or walk proudly in or with fragments or pieces of silver wherewith eminent Captains used to adorn themselves and their very horses And to this belongs to the bulls and calves whose pride and wealth and power is described in this manner ‖ Or â—…e 〈◊〉 scatter thou p Heb. He hath scattered i. e. He will certainly scatter according to the Prophetical Style So this may contain an answer or his assurance of an answer to his prayer I prayed Rebuke the company c. and God hath heard my prayer and I doubt not will rebuke or scatter them the people that delight in war q That without any necessity or provocation and merely out of a love to mischief and spoil make war upon others and upon us particularly Now that thou hast given thy people rest and settled the Ark in its place O Lord rebuke all our mâ—…licious and bloody enemies and give us assured peace that we may worship the Lord without disturbance And withal David may seem to utter this for his own vindication It is true O Lord I have been a mâ—…n of War and therefore have lost the honour of building the Temple and am now forced to lodge the Ark in a mean Tabernacle which I have erected for it But this thou knowest that I have not undertaken any of my wars out of wantonness or ambition or love to war and mischief but onely by constraint and necessity for the just defence of my self and of thy people and therefore do not lay my wars to my charge 31 Princes shall come out of Egypt Ethiopia r He names onely these as the great and Ancient Enemies of God and of his People and as a most wicked and Idolatrous and Incorrigible sort of Men see Ier. 13. 23. Avos 9. 7. but by them he Synecdochically understands all other Nations and People of the like Character shall soon stretch out her hands unto God s Either in way of humble Supplicaâ—…ion and Submission begging Mercy of him Or to offer up the presents expressed v. 19. But this Prophecy as also the next Verse Evidently belongs to the times of the Messiah when the Gentiles were to be brought in to the knowledge and Worship of the true God with the Thoughts and Hopes whereof David oft Comforteth himself in that Confined and Afflicted state of the Church in his time 32 Sing unto God ye kingdoms of the earth t Not onely Epypt and Ethiopia but other Kingdoms and Nations also who shall partake of the same Grace with them O sing praises unto the Lord Selah 33 To him * Psal. 18. 10. aâ—…d 104. 3. that rideth upon the heavens u Upon the highest Heavens as Deut. 10. 14. his truest and best Sanctuary By which Expressions he prevents all mean and Carnal Conceptions of God as if he were confined to the Ark or Tabernacle and lifteth up the Minds both of Iews and Gentiâ—…es to Heaven and representeth God as dwelling there in infinite Glory and Majesty and from thence looking down upon all the Inhabitants of the Earth and Ruâ—…ing them by his Almighty Power and therefore most fit to be owned and received by all Kings and Kingdoms as their Lord and Governour which were of old x i. e. From the very beginning of the World whereas the Ark was onely some hundreds years Old Or which are everlasting for this Hebrew word Answers to Olam which looks not onely backward to time past but forward to the Future of which this Word is by divers understood Deut. 33. 15. This is also opposed to the Condition of the Ark and Tabernacle and Temple all which as David by the Spirit of Prophecy well knew would be abolished and dissolved lo he doth †Heb. give send out his voyce and that a mighty voyce y By which he understands Either 1. The Thunder called God's 〈◊〉 Psal. 29. â—… and elsewhere Or rather 2. His Word to wit the Gospel published by Christ and by his Apostles assisted by the holy Spirit sent from Heaven which might well be called God's Voyce and that a mighty Voyce because it produced such great and wonderful Effects as are here above mentioned in converting all the Kings and Kingdoms of the Earth 34 Ascribe ye strength unto God z Acknowledge that he is mighty and able to do whatsoever he pleaseth for his People or against his and their Enemies his excellency a His excellent Power and Goodness is over Israel b Dwels among them and is employed for them as occasion requires He is indeed the universal Lord of the whole Heaven and Earth but in a special and excellent manner he is the God of Israel and his strength is in the ‖ Or Heavens clouds c Or in the Heavens He hath two dwellings and Thrones the one in his Church and People and the other in Heaven See Isa. 57. 15. 35 O God thou art terrible d Or Venerable deservedly to be both Reverenced and Feared out of thy holy places e Or Sanctuaries He useth the plural Number Either 1. Of the Sanctuary in Zion because the Tabernacle and Temple consisted of three Parts the Court the Holy Place and the Holy of Holies Or rather 2. With respect to that twoâ—…old Sanctuary here mentioned one in Zion and the other in Heaven And out
mentioned v. 8. were to be decided And the High-Priest was commonly one of that number and may seem to be understood here under the Priests whereof he was the chief and unto the judg t This Iudge here is either 1. The supream civil Magistaate who was made by God the keeper of both Tables and was by his Office to take care for the right administration both of justice and of Religion who was to determine causes and suits by his own skill and authority in civil matters and by the Priests direction in spiritual or sacred causes But this seems obnoxious to some difficulties because this Judge was obliged to dwell in the place of Gods Worship which the civil Magistrate was not and oft times did not 2 This Judge is one whose Office it was to expound and teach others the Law of God as it here follows v. 11. therefore not the civil Magistrate Or 2. The High-Priest who was obliged to live in this place to whom it belonged to determine some at least of those controversies mentioned v. 8. and to teach and expound the Law of God And he may be distinctly named though he be one of the Priests partly because of his eminency and superiority over the rest of them as after all Davids enemies Saul is particularly mentioned Psal. 18. title and partly to shew that amongst the Priests he especially was to be consulted in such cases But this also seems liable to objections 1. That he seems to be included under that general expression of the Priests and Levites 2. That the High-Priest is never in all the Scripture called simply the Iudge but generally called the Priest or the High-Priest or chief-Priest or the like and it is most probable if Moses had meant him here he would have expressed him by some of his usual Names and Titles and not by a strange Title which was not likely to be understood 3. That divers controversies between blood and blood plea and plea stroke and stroke were not to be determined by the High-Priest but by other Persons as appears by Exod. 18. 22. Deut. 1. 16 17. Or 3. The Sanhedrim or Supreme Councel which as was said before consisted partly of Priests and partly of wise and learned persons of other tribes as is confessed by all the Iewish and most other writers And so this is added by way of explication partly to shew that the Priests and Levites here mentioned as the persons to whom all hard controversies are to be referred are not all the Priests and Levites which should reside in Ierusalem but onely such of them as were or should be Members of that great Councel by whom together with their fellow-Members of other Tribes these causes were to be decided partly to intimate that that great Councel which had the chief and final determination of all the abovesaid controversies was a mixed assembly consisting of wise and good men some Ecclesiastical and some Secular as it was most meet it should be because many of the causes which were brought unto them were mixed causes As for the Conjunctive particle and that may be taken either disjunctively for or as it is Exod. 21. 15 17. compared with Matt. 15. 4. and Numb 30. 5 6. compared with Matt. 12. 37. and Levit. 6. 3 5. 2 Sam. 2. 19. 21. or exegetically for that is or to wit as Iudg. 7. 24. 1 Sam. 17. 40. and 28. 3. 2 Chron. 35. 14. and so the sence may be the Priests the Levites or the Iudge as it is v. 12. or the Priests the Levites that is the Iudge or the Iudges appointed for this work And though the word Iudge be of the singular number and may seem to denote one person yet it is onely an Enallage or change of the number the singular for the plural Iudges which is most frequent as Gen. 3. 2 7. and 49. 6. 1 Sam. 31. 1. 1 King 10. 22. and 2 King 11. 10. compared with 2 Chron. 9. 21. and 23. 9. and in the Hebrew 1 Chron. 4. 42. where divers Officers are called one Head And so it is most probably here 1. Because the following words which belong to this run altogether in the plural number they they they c. here and v. 10 11. 2. Because here is the same Enallage in the other branch the same person or persons being called the Priests here and the Priest v. 12. 3. Because for the judge here is put the Iudges Deut. 19. 17. where we have the same phrase used upon the same or a like occasion the men between whom the controversie is shall stand before the Lord before the Priests and the Iudges which shall be in those dayes Nor is it strange but very fit and reasonable that so many persons being all united in one body and to give judgment or sentence by the consent of all or the greatest part should be here called by the name of one Iudge as indeed they were and for that reason the Priests are spoken of in the plural number because they were many as also the other members of that Assembly were and the Iudge in the singular number because they all constituted but one Judge that shall be in those dayes and enquire and they shall shew thee the sentence of judgment u Heb. The word or matter of judgment i. e. the true state and right of the cause and what judgment or sentence ought to be given in it 10 And thou shalt x i. e. Thou shalt pass sentence for he speaks to the inferiour Magistrates as was before noted who were to give sentence and came hither to be advised about it do according to the sentence which they of that place which the LORD shall choose shall shew thee and thou shalt observe to do y It is very observable that this place doth not speak of all controversies of faith as if they were to believe every thing which they should teach but onely of some particular matters of practise and strife between man and man to which it is plainly limited v. 8. And they are not here commanded to believe but onely to do which is thrice repeated according to all that they inform thee 11 According to the sentence of the law which they shall teach thee z These words are a manifest limitation of the foregoing assertion that they were to do according to all that the Judge or Judges informed him And they seem to limit and regulate 1. The Judges in their sentence that they shall not upon pretence of this supreme Authority put into their hands presume to teach or direct otherwise than the Law prescribes 2. The people in their obedience that they shall not simply obey them in all things but so far forth as their sentence is according to the Law and Word of God but not when their commands are evidently contrary to Gods Law for then say even Popish Commentatours on this place they must obey God rather than Man And this
upon them and Fought out of them by a Figure called a Metonymy of the Subject for the Adjunct or the thing containing for the thing contained in it than which none more frequent In the very same manner and by the very same Figure the Basket is put for the Meat in it Deut. 28. 5 17. the Wilderness for the wild Beasts of the Wilderness Psal. 29. 8. the Nest for the Birds in it Deut. 32. 11. the Cup for the Drink in it Ier. 49. 12. 1 Cor. 10. 21. And to come more closely to the point an Horse is put for an Horse-load of Wares laid upon it 1 King 10. 28. and an Asse of Bread is put for an Asse load of Bread both in the Hebrew Text of 1 Sam. 16. 20. and in an Ancient Greek Poet. And yet nearer the word Charets is manifestly put either for the Horses belonging to them or rather for the Men that Fought out of them as 2 Sam. 10. 18. where it is said in the Hebrew that David slew Seven hundred Charets that is Seven thousand Men which Fought in Charets as it is explained 1 Chron. 19. 18. and 1 King 20. 21. where Ahab is said to smite Horses and Charets and 1 Chron. 18. 4. and Psal. 76. 6. where the Charet and Horse i. e. the Men that Ride and Fight in Charets or upon Horses are said to be cast into a dead sleep and Ezek. 39. 20. where it is said ye shall be filled at my Table with Horses and Charets i. e. with Men belonging to the Charets for surely the Charets of Iron had been very improper Food with mighty Men c. And let any cavilling Infidel produce a Wise reason why it may not and ought not to be so understood here also Add to all this that the Philistines were not alone in this expedition but had the help of the Canaanites and the Tyrians as is very credible both from Ecclesiast 40. 20. and from the Nature of the thing If it be further inquired Why the Philistines should raise so great an Army at this time The Answer is Obvious That not onely their Old and Formidable Enemy Samuel was yet alive but a New Enemy was risen even King Saul who was lately Confirmed in his Kingdom and had been flushed with his good success against the Ammonites and was likely to grow more and more potent if not timely prevented and they thought that now the Israelitish affairs were come to some Consistency being put into the hands of a King and therefore they thought fit once for all to put forth all their strength to suppress the Israelites and to prevent that ruin which otherwise threatned them and six thousand horsmen and people as the sâ—…nd which is on the sea shore in multitude and they came up and pitched in Michmash eastward from * Josh. 7. 2. and 18. 12 13. Beth-aven 6 When the men of Israel saw that they were in a strait l Notwithstanding their former presumption that if they had a King they should be free from all such straits And hereby God intended to teach them the Vanity of all Carnal confidence in Men and that they did not one jotless need the help and favour of God now than they did before when they had no King for the people were distressed m They were not mistaken in their apprehensions of Danger as men oft are for they were really in great Danger their Enemies Host far exceeding theirs both in Number and Order and Courage and Arms. then the people did * Judg. 6. â—… hide themselves in caves n Whereof there were divers in those parts for this very use as we read in Iosephus and in the Holy Scripture and in thickets and in rocks and in high places and in pits 7 And some of the Hebrews went over Jordan to the land of Gad and Gilead as for Saul he was yet in Gilgal and all the people o To wit his whole Army opposed to the common People v. 6. ‡ Heb. trembled after him followed him trembling 8 ¶ * Chap. 1â—… 8. And he tarried seven days p Not seven compleat days for that the last day was not finished plainly appears from Samuel's reproof which had then been groundless and absurd and he had falsly changed Saul with breaking Gods command therein v. 13. And as Samuel came on the seventh day and that with intent to Sacrifice so doubtless he came in due time for that Work which was to be done before Sun-setting Exod. 29. 38 39. So Saul waited onely six compleat days and part of the seventh which is here called seven days for the word Day is oft used for a part of the Day as among Lawyers so also in Sacred Scripture as Matth. 12. 40. where Christ is said to be in the heart of the Earth three days and three nights i. e. one whole day and part of the other two days Moreover this place may be thus rendred He tarried until the seventh day as this same Phrase is used Gen. 7. 10. Heb. until the seventh of the days as the Hebrew Lamed is oft taken the set time that Samuel had appointed according to the set time that Samuel had appointed but Samuel came not to Gilgal and the people were scattered from him 9 And Saul said Bring hither a burnt-offering to me and peace offerings And he offered the burnt-offering q Either himself or rather by the Priest as Solomon is said to offer 1 King 3. 4. Compare 1 Sam. 1. 3. 10 And it came to pass that assoon as he had made an end of offering the burnt-offering behold Samuel came r i. e. It was told Saul Behold Samuel is coming and Saul went out to meet him that he might ‡ Heb. bless him salute him s i. e. Congratulate his coming This he did partly out of custom and partly that by this Testimony of his affection and respect to Samuel he might prevent that rebuke which his guilty Conscience made him expect 11 ¶ And Samuel said What hast thou done t He suspected that Saul had transgressed either by his dejected countenance or some words uttered by him though not here expressed but he asks him that he might be more fully and certainly informed and that Saul might be brought to an ingenuous Confession of his Sin and true Repentance for it And Saul said Because I saw that the people were scattered from me and that thou camest not within the days appointed u i. e. When the seventh day was come and a good part of it past whence I concluded thou wouldst not come that day and that thou hadst forgotten thy appointment or been hindred by some extraordinary occasion and that the Philistines gathered themselves together to Michmash 12 Therefore said I The Philistines will come down now upon me to Gilgal and I have not ‡ Heb. intreated the face made supplication unto the LORD x Hence
that time So that this action cannot be drawn into a President for succeeding times and for other Kingdoms and set the rulers over hundreds k Of whom see Exod. 18. 25. Of these there were five which are named 2 Chron. 23. 1. And these were either 1. Civil or Military Officers But then such small Officers could not have stood him in much stead And why did he not rather engage Captains of thousands or greater Persons whom doubtless he might easily have brought into this Confederacy Or rather Priests or Levites of eminency as their work sheweth ver 5 6 7. and 2 Chron. 23. 1 2. and their distinction from the Captains and Guard with the captains l Or Princes or Nobles or Commanders such as he knew were weary of her Idolatrous and Tyrannical Government and Faithful to their King and the guard m Possibly those who had been the former King's Guard who had been displaced by Athaliah as persons whose fidelity she suspected and brought them to him into the house of the LORD n i. e. Into the Courts of that House which oft come under the name of the house or Temple of the Lord for into the House none but the Priests or Levites might enter and made a covenant with them o To restore the King to his Kingdom and Religion to its Purity and took an oath of them p For their Secrecy and Fidelity in the present Design in the house of the LORD and shewed them the kings son 5 And he commanded them saying This is the thing that ye shall do a third part of â—…ou q Either 1. A third part of you i. e. of the whole Number including those that come in and those that go out on the Sabbath even they that enter in on the Sabbath and so the two other Third parts were to consist of those that went out on the Sabbath as some gather from ver 6 7. Or rather 2. A third part onely of those that enter in on the Sabbath who seem to be plainly divided into Three Thirds here and ver 6. as those that went forth on the sabbath are expresly distributed into Two Parts ver 7. that enter in * 1 Câ—… 〈◊〉 25. on the sabbath r i. e. That come into the Temple on the Sabbath-day For the understanding of this matter you must know That the Levites were in and from David's time distributed into Twenty four Courses which were to do the Work of the Temple successively and by turns each Course consisting of about a Thousand Men for his week of which see 1 Chron. 23. and 24. shall even be keepers of the watch of the kings house s Either 1. Of that Bed-chamber where the King now was But it is unlikely and without Example either that one Bed-chamber or the Temple or any part of it should be called the kings house And besides the King's Person is secured by other persons ver 7. Or rather 2. Of that part which leadeth to the King's Palace which Athaliah now Possessed and whence they might expect Opposition 6 And a third part shall be at the gate of Sur t The Chief gate of the Temple called the High-gate 2 King 15. 35. and the foundation-gate 2 Chron. 23. 5. and the east-gate Ier. 19. 2. and the middle-gate Ier. 39. 3. and the gate of the entrance Ezek. 40. 15. and a third part at the gate behind the guard u Either 1. The King's Guard Or 2. The Guard of the Temple for such a Guard there was and a Captain of the Guard called the Captain of thâ—…â—…le Act. 4. 1. and 5. 24. This Gate was in the South-â—…â—…d as some think is that which is called Sippim or the threshold-gate 2 Chron. 23. 4. so shall ye keep the watch of the house ‖ Or from breaking 〈◊〉 that it be not broken down x i. e. So you shall Guard all the Gates or Entrances into the House or Temple of God that neither Athaliah nor any of her Soldiers may break into the Temple and Defile it or Destroy it as she will doubtless indeavour to do Or and ye shall keep the watch of the house Massach as the LXX and other Interpreters render it who think this was the name of an House not far from the Temple in which or against which they were to keep a Guard 7 And two ‖ Or Companies ‡ Heb. 〈◊〉 parts of all you that go forth on the sabbath y i. e. Who having finished their Course and Week should have gone home but were detained 2 Chron. 23. 8. even they shall keep the watch of the house of the LORD about the king z Whilest the rest guard the doors and entrances into the Temple these shall have a special Care of the King's Person part on his Right and part on his Left Hand 8 And ye shall compass the king round about a When you have set your Watches and Guards all the rest of you shall draw near to the King to preserve his Royal Person from all Assaults and Dangers every man with his weapons in his hand and he that cometh within the ranges b Or Fences i. e. the Walls wherewith the Courts of the Temple were Invironed See ver 15. Or your Ranks or Order If any of Athaliah's Guards shall attempt to break in upon you or within your Bounds let him be slain and be ye with the king as he goeth out and as he cometh in c Whether the King shall go out of the Temple to offend or subdue his Enemies or retire hither to Defend himself do you always accompany him 9 And the captains over the hundreds did according to all things that Jehoiada the priest commanded and they took every man his men that were to come in on the sabbath with them that should go out on the sabbath and came to Jehoiada the priest 10 And to the captains over hundreds did the priest give king Davids spears and shields d Offensive and Defensive Weapons which he gave to the Captains both for themselves and for all their Soldiers for they all came into the Temple unarmed to prevent suspition These are called David's either because they were such as he had taken from his Enemies which he had dedicated to God and laid up in the Temple as Monuments of God's goodness to him See 1 Sam. 21. 9. 2 Sam. 8. 7 11. 1 King 7. 51. Or because David had made a Sacred Armory in the Temple whence Arms might be taken upon extraordinary Occasions for the Defence of the Temple or City of God that were in the Temple of the LORD 11 And the guard stood every man with his weapon in his hand round about the king from the right ‡ 〈…〉 corner of the temple to the left corner of the temple e From the South-east to the North-east side along by the altar f The Altar of
agreement with me by a present u To redeem your selves from all the Calamities of a close Siege and that Death which certainly will follow on them Or procure or purchase a blessing from me i. e. a blessed Peace whereby you may be delivered out of your distressed and cursed condition and receive from me the Blessings of Protection and Provision which your King cannot give you and come out to me and then eat ye every man of his own vine x Upon these terms I will give you no Disturbance but quietly suffer each of you to enjoy his own Possessions and every one of his fig-tree and drink ye every one the waters of his ‖ Or pit cistern 32 Until I come and take you away to a land like your own land y i. e. A fruitful and pleasant Land Because he could not conceal from them his intentions of transplanting them into another Land which he had already discovered in his dealing with the Israelites and other Nations he assures them they shall be no losers by it and shall onely change their place but not their condition and comforts which they should enjoy in that Land no less than in their own a land of corn and wine a land of bread and vineyards a land of oil-olive and of honey that ye may live and not die and hearken not unto Hezekiah when he ‖ Or 〈◊〉 perswadeth you saying The LORD will deliver us 33 * Iâ—…a 10. 10. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria 34 Where are the gods of Hamath and of Arpad z Of which see Ier. 49. 23. where are the gods of Sepharvaim a Of which see Chap. 17. 24. Hena and Ivah b The names either 1. Oâ—… Idol-gods But why should onely these two be named and not the Gods of the other places here mentioned Or rather 2. of Cities or Countries as is manifest from Chap. 19. 13. where those words are repeated among other places whose Kings are there mentioned and where they are rendred of Henah and Ivah as they should be here also the words in the Hebrew being the very same have they c i. e. Either the gods here mentioned which together with other Idols were Worshipped in Samaria Or 2. Their gods which is easily understood from the foregoing words delivered Samaria out of mine hand 35 Who are they among all the gods of the countries that have delivered their countrey out of mine hand that the LORD should deliver Jerusalem out of mine hand 36 But the people d i. e. Either these Three Men this Word being sometimes used of a very few men as 1 Sam. 9. 24. Or rather the people that were with them upon the wall ver 26. to whom he spake and from whom he expected an answer held their peace and answered him not a word for the kings commandment was saying Answer him not e Which was wisely ordered partly lest by their words they should either betray their Fears or provoke their Enemies to greater Injuries or Blasphemies or give them some advantage or direction for their further Proceedings and partly that by this Instance of Obedience and Calmness he might see the resolution of the People to cleave unto their King and the vanity of his Attempts to seduce them to a defection from him 37 Then came Eliakim the son of Hilkiah which was over the houshold and Shebna the scribe and Joash the son of Asaph the recorder to Hezekiah * Isa. 36. 22. with their clothes rent and told him the words of Rab-shakeh CHAP. XIX AND * Isa. 37. 1. it came to pass when king Hezekiah heard it that he rent his clothes and covered himself with sack cloth and went into the house of the LORD 2 And he sent Eliakim which was over the houshold and Shebna the scribe and the elders of the priests covered with sack cloth to * Luk. 3. 4. called Esaias Isaiah the prophet the son of Amos. 3 And they said unto him Thus saith Hezekiah This day is a day of trouble and of rebuke a Either 1. From God wherein God rebukes and chastens us sorely Or rather 2. From the Assyrian who Reviles and Reproacheth us for his business here is to complain not of God but of the Assyrian and ‖ Or provocation blasphemy for the children are come to the birth and there is not strength to bring forth b We are like a poor Travelling Woman in great Extremity and having no strength left to help her self and to bring forth her Infant into the World We have attempted to deliver our selves from the Assyrian Yoke and had carried on that work to some maturity and as we thought brought it to the Birth but now we have no might to finish unless thou assist us We have begun an happy Reformation and are hindred by this insolent Assyrian from bringing it to perfection See 2 Chron. 32. 1. 4 It may be c He speaks doubtfully because he knew not whether God would not deliver them all up into the Assyrians hand as he and his people deserved But sometimes this is not a word of doubt but of good hope as Numb 22. 33. Iosh. 14. 12. the LORD thy God d To whom thou art dear and precious He saith not our God because he seemed to have forsaken and rejected them and they by their Designs had forfeited all their Interest in him will hear e i. e. Will shew by his Actions that he hath heard them with just Indignation all the words of Rab-shakeh whom the king of Assyria his master hath sent to reproach the living God and will reprove the words f Or rather will reprove him An Ellipsis of the Pronoun which is frequent in the Hebrew Tongue for the words as the Syriack and Arabick and Caldee render it which the LORD thy God hath heard wherefore lift up thy prayer for the remnant g This he mentions as an Argument to stir up Isaiah to pray and to move God's Compassion towards them That they were but a small Remnant either of God's People of whom Ten Tribes were now lost or of the Kingdom of Iudah which had been greatly wasted and depopulated in the days of Ahaz and now lately by this Assyrian ver 13. that are ‡ Heb. sound left 5 So the servants of king Hezekiah came to Isaiah 6 ¶ And Isaiah said unto them Thus shall ye say to your master Thus saith the LORD Be not afraid of the words which thou hast heard with which the servants of the king of Assyria have blasphemed me 7 Behold I will send a blast upon him h Heb. a wind a Storm or Tempest by which name God's Judgments are oft called i. e. a violent and sudden and terrible Stroke namely That miraculous Destruction of his Army of which ver 35. Although the place
elsewhere Or 3. because ordinarily there was but one of each used at a time for those uses with the lamps thereof * 〈◊〉 â—… 21. to burn every evening t And from Evening to Morning continually Lev. 24. 2 3. for which End one Candlestick was sufficient and it is very improbable that all the Candlesticks were used every night for we keep the charge of the LORD our God u This he saith though he was an ungodly King either because he flattered himself and fancied that his keeping up the External Worship of God would make full satisfaction for the Errors of his Life Or that he might hereby encourage his own Souldiers and convince or terrifie his Enemies but ye have forsaken him 12 And behold God himself is with us †〈◊〉 〈◊〉 〈◊〉 for our captain and his priests with sounding trumpets to cry alarm against you x Upon the sounding whereof God hath solemnly promised to â—…ssist his People Numb 10. 9. O children of Israel * 〈◊〉 â—…9 fight ye not against the LORD God of your fathers y You have not onely us for your Enemies but God even the God whom your Fathers honoured and served to their own great Comfort and Benefit for ye shall not prosper 13 But Jeroboam caused an ambushment to come about behind them z Whilest Abijah was discoursing Jeroboam takes the Advantage of it to lay an Ambush so they were before Judah and the ambushment was behind them 14 And when Judah looked back behold the battel was before and behind and they cried unto the LORD and the priests sounded with the trumpets 15 Then the men of Judah gave a shout and as the men of Judah shouted it came to pass that God smote a By strengthning the Hearts and Hands of the Men of Judah and taking away the Spirits and Power of their Enemies and it may be by some extraordinary Assistance Jeroboam and all Israel before Abijah and Judah 16 And the children of Israel fled before Judah and God delivered them into their hand 17 And Abijah and his people slew them with a very great slaughter so there fell down slain of Israel five hundred thousand b chosen men A â—…ast Number but it hath been oft observed and recorded by sacred and profane 〈◊〉 that in 〈◊〉 ansient Tiâ—…es there were very numerous Armie and oft times very great 〈◊〉 and if this Slaughter was 〈◊〉 than ordinary there is nothing strange nor incredible 〈◊〉 the Almighty God foâ—…ght 〈◊〉 the Israelites 18 Thus the children of Israel were brought under at that time and the children of Judah prevailed because they relyed upon the LORD c They put their Trust in him and conâ—…idently expected Help from him which is a Disposition of heart that God prizeth and taketh kindly See 2 King 18. 5. 2 Chron. 20. 20. Psal. 22. 4. 〈◊〉 3. 28. God of their fathers 19 And Abijah pursued after Jeroboam and took cities from him Beth-el d Which Jeroboam recovered afterwards as appears by the course of the History though it be not paâ—…ticularly mentioned which is the case of many other considerable things And in the mean time it is very probable that when Jeroboams Host was discomfited and he expected that Abijah would pursâ—…e his Victory he removed the Golden Calf from Beth-el which lay near Abijahs Kingdom to some safer Place with the towns thereoâ—… and Jeshanah with the towns thereof and Ephraim e A City so called possibly the same which is mentioned Ioh. 11. 54. or that which is called Ophra Iudg. 8. 27. with the towns thereof 20 Neither did Jeroboam recover strength again in the days of Abijah and the LORD strook him f i. e. Jeroboam as appears from the contrary â—…ondition of Abijah described in the next verse Him God might strike either with vexation and horror of Mind or with some painful and lingring but incurable Disease like that of Jehoram which tormented him two years together and at last killed him 2 Chroâ—… 21. 19. and he died g Not presently but a year or two after this time 21 But Abijah waxed mighty and married fourteen wives and begat twenty and two sons and sixteen daughters h Not now after this Victory for he died presently after it but in the whole time of his Life before he was King and afterward 22 And the rest of the acts of Abijah and his ways and his sayings are written in the ‖ Or commentary story of the prophet * Ch. 12. 15. Iddo CHAP. XIV 1 SO Abijah slept with his fathers and they buried him in the city of David and * 1 Kin 15. 8 c. Asa his son reigned in his stead in his days the land was quiet ten years a i. e. There was no open War either by Baasha or others onely there were secret Grudges and private Hostilities between his and Baasha's Subjects 1 King 15. 16. 2 And Asa did that which was good and right in the eyes of the LORD b Of this and the next verse see on 1 King 15. 11 12. his God 3 For he took away the altars of the strange gods and the high places and brake down the †Heb. statdeâ—… images and cut down the groves 4 And commanded Judah to seek the LORD God of their fathers c By his Royal Edicts he required them to worship God and him onely and to do the law and the commandment d i. e. To practise all which the Laws of Moses required of them 5 Also he took away out of all the cities of Judah the high places and the †Heb. sun-images images and the kingdom was quiet before him 6 And he built fenced cities in Judah for the land had rest and he had no war in those years because the LORD had given him rest 7 Therefore he said unto Judah Let us build these cities and make about them walls and towers gates and bars while the land is yet before us d i. e. In out Power as that Phrase is oft used See on Gen. 13. 9. because we have sought the LORD our God we have sought him and he hath given us rest on every side so they built and prospered 8 And Asa had an army of men e Which as it seems he had now gathered together upon the Information of Zerahs Design against him that bare targets and spears out of Judah three hundred thousand and out of Benjamin that bare shâ—…elds and drew bows two hundred and fourscore thousand all these were mighty men of valour 9 * Ch. 16. 3. And there came out against them Zerah the Ethiopian f Or the Arabian as the Hebrew word Cush is commonly used as hath been noted before These being much nearer to Asa than the Ethiopians who also could not have come to Asa but thorough Egypt which probably the King of Egypt would not permit him to do with an
Egypt of which he boasts Isa. 10. 9. by Euphrates and Josiah went out against him 21 But he sent Embassadors to him saying What have I to do with thee thou king of Judah I come not against thee this day but against the †Heb. the house of my war house wherewith I have war x Heb. against the house or family of my war i. e. Against the House of the King of Assyria between whom and me there is War for God y Either his False God by their lying Priests Or the True God either 1. by some Prophet For Gods Prophets used sometimes to deliver or send Commands from God to Heathen Kings Though it is not probable either that Pharaoh would regard the Command of the True God Or that a Prophet of the Lord would not acquaint Josiah with this Message Or that Josiah would oppose Pharaoh in a War undertaken by Gods Command Or rather 2 by a Dream as God spoke to another Heathen King Abimelech Gen. 20. 3. Though it is not impossible that he pretended this for his own Advantage that Josiah might not assist his Enemies commanded me to make hast forbear thee from meddling with God who is with me that he destroy thee not 22 Nevertheless Josiah would not turn his face from him z Being peradventure incouraged to do so by a Misinterpretation of that Promise made to him ch 34. 28. Thou shalt be gathered to thy grave in peace Thus God over-rules the Errours and Miscarriages of Men to the Accomplishment of his own Counsels but * So 1 Kin. 22. â—…0 disguised himself a Changed his Habit that he might not give his Enemies the Advantage of aiming at his Person which he wisely thought they would do that being a likely Course to end their Trouble as indeed it proved that he might sight with him and hearkened not unto the words of Necho from the mouth of God b Either 1. which Pharaoh sent to him in the Name of God or as coming from Gods Mouth Or rather 2. which Pharaoh received from the Mouth of God who was pleased some way or other to impart his Mind to him and which Pharaoh acquainted him with by the Command of God And therefore Josiah is here blamed for not hearkening to this Message Although if he sinned herein it was onely a Sin of Ignorance for he did not know that God had spoken this to Pharaoh and was not bound to believe his Testimony which he had good reason to suspect in this matter Yet methinks he ought so far to have regarded it as to have enquired the Mind of God about it which he neglected to do and therefore he cannot be wholly excused and is here taxed for it and came to sight in the valley of Megiddo 23 And the archers shot at king Josiah and the king said to his servants Have me away for I am â—…ore †Heb. made sick wounded 24 His servants therefore took him out of that chariot and put him in the second chariot that he had and they brought him to Jerusalem and he died and was buried ‖ Or among the sepulehres in one of the sepulchres of his fathers And * Zech. 12. 11. all Judah and Jerusalem mourned for Josiah 25 And Jeremiah lamented for Josiah and all the singing men and the singing women spake to Josiah in their lamentations to this day c In all their succeeding Lamentations for their publick Calamities and for the ruine of their City and Temple and State and Church they remembred Josiahs death as their first and most fatal Blow and as that which opened the Flood-gates to all their following Miseries and it was ordained that they should do as the next words intimate and made an ordinance in Israel and behold they are written in the lamentations d Either in that Canonical Book of Jeremies Lamentations or in some other Volume of mournful Ditties made by divers Persons upon occasion of their following Calamities which is since lost 26 Now the rest of the acts of Josiah and his †Heb. kindnesses Ch. 32. 32. goodness e Either 1. his Piety towards God and his House Or 2 his Penignity Clemency and Kindness towards all his Subjects being of 2 most tender Disposition and Carriage both towards God ch 34. 27. and towards Men. But the former seems principally intended because it best agrees both with the History of Josiah which is wholly taken up with the former and speaks little or nothing of the latter and with the following words and it doth not disagree with the Hebrew word hesed which though it doth most frequently express kindness to Men yet sometimes it notes a Mans Piety to God and his House as is manifest from Nehem. 13. 14. according to that which was written in the law of the LORD 27 And his deeds first and last behold they are written in the book of the kings of Israel and Judah CHAP. XXXVI 1. THen * 2 〈◊〉 c. the people of the land took Jehoahaz a The Contents of this Chapter for the Substance of them are explained in the Notes upon 2 Kings ch 23. 31 c. 24. 25. what is peculiar to it shall be here opened so far as is necessary the son of Josiah and made him king in his fathers stead at Jerusalem 2 Joahaz was twenty and three years old when he began to reign and he reigned three months in Jerusalem 3 And the king of Egypt †Heb. 〈◊〉 〈◊〉 put him down at Jerusalem and †Heb. 〈◊〉 condemned the land in an hundred talents of silver and a talent of gold 4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem and turned his name to Jehojakim And Necho took Joahaz his brother and carried him to Egypt 5 Jehojakim was twenty and five years old when he began to reign and he reigned eleven years in Jerusalem and he did that which was evil in the sight of the LORD his God 6 * 2 〈◊〉 Against him came up Nebuchadnezzar king of Babylon and bound him in ‖ Or 〈◊〉 fetters to carry him to Babylon 7 * 2 〈◊〉 〈◊〉 Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon and put them in his temple at Babylon 8 Now the rest of the acts of Jehojakim and his abominations which he did and that which was sound in him b That Crime of Rebellion against the King of Babylon which for a time he kept in his own Breast but when he saw fit he discovered it and was convicted of it See 2 King 24. 1. behold they are written in the book of the kings of Israel and Judah and ‖ Or 〈◊〉 1 〈◊〉 〈◊〉 Jer. 〈◊〉 Jehojachin his son reigned in his stead 9 * 2 〈◊〉 〈◊〉 Jehojachin was eight years old when he began to reign c Of which see the Notes upon 2 King 24.
I have done for this people p As I have done thy People good for thy sake so do me good for thine own sake for thou art pleased and hast promised graciously to reward us according to our works and to mete to men the same measure which they mere to others CHAP. VI. 1 NOw it came to pass when Sanballat and Tobiah and Geshem the Arabian and the rest of our enemies heard that I had built the wall and that there was no breach left therein though at that time I had not set up the doors a Not all of them See on ch 3. 1 2 3. upon the gates 2 Then Sanballat and Geshem sent unto me saying Come let us meet together b To consult about the common Service of our Master the King of Persia or to make a friendly accommodation in some one of the villages in the plain of Ono c A City in the Tribe of Benjamin of which see chap. 11. 35. and 1 Chron. 8. 12. But they thought to do me mischief 3 And I sent messengers unto them saying I am doing a great work d He tells them one but not the onely nor the principal reason of his refusal because his coming might cause the work to cease not only by the neglect of it during his absence but by his death which they by this means might compass though he thought it not fit to express so much to them so that I cannot come down why should the work cease whilest I leave it and come down to you 4 Yet they sent unto me four times after this sort and I answered them after the same manner 5 Then sent Sanballat his servant unto me in like manner the fifth time with an open letter e Thereby bidding open defiance to him as before he had used secret practices and intimating that he would do that by manifest force which he had intended to do by sudden surprize in his hand 6 Wherein was written It is reported among the heathen f The neighbouring People whom you proudly and disdainfully call Heathens or Gentiles and ‖ Or 〈◊〉 ver 2. Gashmu g Called Geshem v. 1. Who affirmed it and would prove it saith it that thou and the Jews think to rebel for which cause thou buildest the wall that thou maist be their king according to these words h i. e. According to these reports or that thou maist justifie and verifie these rumours Others according to these things i. e. when these things which thou art now doing shall be finished But the first sense seems most agreeable to the use of the same words in the next verse 7 And thou hast also appointed prophets to preach of thee at Jerusalem saying There is a king in Judah i We have now a King of our own Nation and are free from the Bondage of a forreign yoke and now shall it be reported to the king according to these words Come now therefore and let us take counsel together k That we may impartially examine the matter that either thy Innocency may be cleared and false accusations may be prevented or if thou art guilty the King may be informed 8 Then I sent unto him saying There are no such things done as thou saist but thou feignest them out of thine own heart 9 For they all made us afraid l i. e. They endeavoured to do so and actually did terrifie some persons saying Their hands shall be weakened from the work that it be not done Now therefore O God strengthen my hands 10 Afterward I came unto the house of Shemajah the son of Delajah m Probably one of the chief of the Priests 1 Chron. 24. 26. the son of Mehetabel who was shut up n In his chamber adjoining to the Temple upon pretence of singular Devotion Sequestration from the World and special acquaintance and much communion with God in his retirements after the manner of the Prophets and withal of certain knowledg which he had by the Spirit of God and of Prophecy concerning their approaching danger from which they could be safe no where but in the Temple which the very heathens owned for a Sanctuary which they might not violate and he said Let us meet together in the house of God within the Temple o For the danger is so near that we cannot safely tarry here so long as to consult what to do in this juncture His design herein was partly to discourage and disgrace Nehemiah and thereby to strike a dread into all the People and give a speedy and full stop to the work partly to prepare the way for the Enemies to assault and take the City whilest Nehemiah was shut up and unable to give them any opposition partly to justifie their accusation of Nehemiah to the King by his flight upon it and partly that there by the help of other Priests who were conscious of his plot he might either destroy him or secure his person till the City by some of his complices were betrayed into the Enemies hands and let us shut the doors of the temple for they will come to slay thee yea in the night will they come to slay thee 11 And I said should such a man as I p â—… the chief Governour upon whose presence and Counsel and conduct the very Life and Being of the whole City and Nation in a great measure depends I who have professed such Resolution and Courage and Confidence in God I who have had such eminent experience of Gods gracious and powerful Assistances of his calling me to this employment and carrying me through it when our danger was greater than now it is Shall I now dishonour God and Religion and betray the People and City of God by my cowardize God forbid This is not the counsel of God nor of a Friend but a Plot of mine Enemies as it here follows flee and who is there that being as I am would go into the temple to save his life q As if I had an evil Cause or Conscience as if I were a a malefactor who fled thither for refuge as if I durst not trust God with my preservation except I went into the Temple which it is not lawful for me being no Priest to do I will not go in 12 And lo I perceived r Partly by considering the sinful Nature and pernicious consequence of this Counsel partly by the suggestion of Gods Spirit whose counsel and help I sought in this matter and partly by the event which discovered that there was no such danger from the approach of the Enemy as was pretended that God had not sent him but that he pronounced this prophecy against me for Tobiah and Sanballat had hired him 13 Therefore was he hired that I should be afraid and do so and sin s By going into a place forbidden to me and that in such a time and manner and upon such an occasion which would
ways was celebrated by the setting up of Banners or Trophies the LORD fulfil all thy Petitions 6. Now know I m We are already sure of Victory by the Consideration of God's power and faithfulness and Love to David and to his People They speak as one Person because they were united and Unanimous in this Prayer that the LORD saveth n i. e. Will certainly save his anointed o Our Lord and King he will hear him †〈◊〉 〈◊〉 the 〈◊〉 of his 〈◊〉 from his holy Heaven †〈◊〉 â—…he 〈◊〉 of the 〈◊〉 of his 〈◊〉 with the saving strength of his right hand p This shews how God will hear him even by saving him with a strong hand 7. * 〈◊〉 33. 16. 〈◊〉 〈◊〉 31. 〈◊〉 〈◊〉 â—… Some trust q Or Remember which may better be supplied out of the next Clause in chariots and some in Horses but we will remember r Or make mention of to wit so as to boast of it or trust in it for such things men oft remember or mention the Name of the LORD our God 8. They are brought down s From their Horses and Chariots to which they trusted Heb. They bowed down as being unable to stand longer because of their mortal Wounds Comp. Iudg. 5. 27. and fallen but we are risen and stand upright t Stand firmly upon our Legs and keep the field as Conquerers use to do 9. Save LORD let the king u Either 1â—… David So the Sence is O Lord preserve and assist the King that when we are distressed and Cry to him for Help he may be able and ready to Help us Or 2. God the Supream Monarch the King of Kings and in a peculiar manner the King of Israel hear and answer us when we pray for our King and People And for the change of Persons in this Verse nothing is more common Or 3. Christ called the King both in the Old and New Testament But this Verse is by divers learned Men rendred thus Lord save the King He i. e. the Lord will hear us Or Let him hear us For the future Tense is oft put Imperatively When we Cry Or call upon him And this version is very agreeable to the Hebrew Text. For whereas the only ground of the other Translation iâ—… that the Hebrew Accent called Athnoch is put under the word save which is supposed to stop the Sence there it is sufficiently evident that Athnoch doth not always make such a Distinction in these Poetical Books as appears from Psal. 11. 5. and 17. 10. and 19. 4. and 22. 31. and therefore this may seem to be the better Version hear us when we call PSAL. XXI To the chief musician a The subject of this Psalm is the same with the former both being made for the Peoples use concerning the King Only the Prayers there used are here turned into Praises for the Blessings received in answer to their Prayers And as David was an illustrious Type of Christ so in many of these Expressions he may seem to look beyond himself unto Christ in whom they are more properly and fully accomplished and of whom divers of the Antient Hebrew Doctors understand it Psalm of David 1. THe king shall joy in thy strength a O LORD and in thy salvation how greatly shall he rejoyce 2. Thou hast given him his hearts desire and hast not withheld the request of his lips Selah b Conferred upon him and put forth by thee on his behalf against his Enemies 3. For thou preventest him c Or didst prevent him Crowning him with manifold blessings both more and sooner than he either desired or expected surprizing him with the Gift of the Kingdom and with many happy Successes with the blessings of goodness d i. e. With excellent Blessings Or with abundance as this Word both in Hebrew and Greek is sometimes used as Psal. 84. 6. Rom. 15. 29. 2 Cor. 9. 5 6. of Good thou settest a crown of pure gold e Either 1. in token of Victory Or rather 2. As an Ensign of Royal Majesty conferred upon him on his head 4. He asked life of thee f He asked only the Preservation of that short and mortal Life which was oft exposed to utmost Perils and thou gavest it him even * Psal. 61. â—… length of days for ever and ever g Either 1. In his Posterity in whom Parents are commonly said to Live Thou gavest the Kingdom not only to himself for a season as thou didst to Saul but to him and to his seed for ever Or rather 2. In his Person For this giving Answers to David's asking And the thing which David asked of God was not the Kingdom wherein God had prevented his Prayers and granted what David durst not have presumed to ask but only Life or the saving and prolonging of his Life which his Enemies designed to take away Thou gavest him a long Life and Reign here and after that thou didst translate him to thy Heavenly Kingdom to live with thee for ever But this was more eminently fulfilled in Christ who asked of his Fathers Life or to be saved from Death Heb 5. 7. though with Submission to his Will But his Father though he saw it fit and necessary to take away his temporal Life yet he instantly gave him another and that far more noble instead of it even the perfect Possession of an everlasting and most glorious Life both in his Soul and Body at his right hand 5. His glory h His same or renown in the World is great in thy salvation i By reason of those great and glorious Deliverances which thou hast wrought both for him and by him honour and majesty hast thou laid upon him k Or fitted to him or upon him as the Hebrew Verb signifies or made it adequate to him Thou hast given him a large and noble Soul very capable of and fit for that high and Honourable estate to which thou hast advanced him and thou hast given him Honour and Power suitable to so excellent a Person and to such rich Endowments 6. For thou hast †Heb. sâ—…t him to be Blessings made him most blessed l Heb. thou hast set or made as this Verb is used Psal. 40. 5. and 89. 42. and 91. 9. Lam. 3. 45. him Blessings e. i. Either 1. The Author or Instrument of manifold Blessings to the World and especially to thy People which David was in a good measure but Christ much more truly and eminently Although this may not seem very suitable to the Context which only speaks of the Blessing conferred by God upon this King and not at all of the Blessings flowing from him to others Or 2. The great example of all Blessings whom the Israelites in all Ages shall propound to themselves in all their Forms and Pronunciations of Blessings They shall say God make thee as blessed as this King Either David or
true Iacobites or Israelites who cannot conveniently be said to seek the Face of Iacob i. e. Their own And the Phrase of seeking the Face of Iacob or of the Church is no where used in Scripture Or as it is in the Margent O God of Iacob But that seems to be too large a Supplement Or this is Iacob the Pronoun this being easily understood out of the beginning of the Verse Or the Generation which may in the same manner be supplied of Iacob Iacob being here put not for the Person but for the posterity of Iacob as it is Gen. 49. 7. Numb 23. 7. 10. 23. Deut. 32. 9. Psal. 14. 7. or for the Church or people of God which is oft called Iacob or Israel as Isa. 14. 1. and 41. 8. and 44. 1 5 21. c. So the Sence is this and this only is the true Iacob or Israel or Church of God and all others are so only in Name and Title although they be descended lineally from him Or in Iacob the Particle in being here understood as it is in Psal. 2. 12. and 17. 12. and in many other places So the Sence of the place is this is the true Generation of them that seek God's Face in Iacob i. e. Either in Iacobs Land or Sanctuary the only place where God was to be sought Or among the Iacobites or Israelites By which he insinuates what is expressed Rom. 9. 6. that all are not Israel that are of Israel and that all were not Israelites indeed that were sprung from Iacob but only those of them who were such as he described v. 4. Comp. Ioâ—… 1. 47. Rom. 228 29. and the King of glory t The question was put Who shall ascend into God's Hill and Holy place v. 3. To which Answer hath been given and the Persons described v. 4 5 6. But because there still were impediments in the way and there were Gates and Doors to this Holy place to shut out those who would ascend thither therefore he poetically speaks to those Gates to open and let in the King of Glory who would make way for his Subjects and followers Here is a Representation of a Triumphant entrance of a King into his Royal City and Palace for which the Gates use to be enlarged or at least Wide opened He speaks here of the Gates and Doors Either 1 Of his Royal City of Sion through which the Ark was at this time to be brought to the Tabernacle which David had built for it called Everlasting Either from the solidity and durableness of the Matter or from David's Desires and Hopes that God would make them such in some sort because he loved the Gates of Sion Psal. 87. 2 Or rather 2. Of the Temple which by Faith and the Spirit of Prophecy he beheld as already built and accordingly addresseth his Speech to it whose Doors he calls Everlasting not so much because they were made of strong and durable Materials as in Opposition of those of the Tabernacle which were removed from place to place whereas the Temple and it's Doors were constantly fixed in one place and if the sins of Israel did not hinder â—…were to abide there for ever i. e. As long as the Mosaical dispensation was to last or until the coming of the Messias as that Phrase is very commonly taken in the Old Testament These Gates he bids liâ—…t up their Heads or Tops either by allusion to those Gates which have a Portcullis at the top of them which may be let down or taken up and accordingly makes the Entrance either higher and lower Or that by this figurative Address to the Gates he might signifie the Duty of the People to make their Gates higher and Wider to give their King a more Magnificent entrance But though this be the litteral Sence of the place yet there is also a Mystical Sence of it and that too designed by the Holy Ghost And as the Temple was undoubtedly a Type of Christ and of his Church and of Heaven it self so this place may also contain a Representation Either of Christ s entrance into his Church or into the Hearts of his faithful People who are here Commanded to set open their Hearts and Souls which are not unfitly called everlasting Doors for his Reception Or of his Ascension into Heaven where the Saints or Angels are poetically introduced as preparing the way and opening the Heavenly Gates to receive their Lord and King returning to his Royal Habitation with Triumph and Glory Comp. Psal. 47. 5. and 68. 25. Act. 2. 33. Eph. 4. 8. shall come in t The glorious King Ieâ—…ovah who dwelt in the Temple and between the Cherubims Or the Messias the King of Israel and of his Church called the King Or Lord of Glory 1 Cor. 2. 8. Iam. â—… 1. both for that Glory which is Inherent in him and that which is purchased by him for his Members 8. Who is the King of glory u This seems to be a Prolepsis or removal of an Objection You will say What is the cause of this imperious Call and why or for whom must those Gates be opened in so solemn and Extraordinary a manner the LORD strong and mighty the LORD mighty in battel x This contains an Answer to the question He is no ordinary Person no meaner and no other than Iehovah who hath given so many Proofs of his Almightiness who hath subdued all his Enemies and is now returned in Triumph Here is in this and the foregoing Verse a sacred Dialogue between several Persons And some suppose that the Sacred Musitians which attended upon the Service of the Ark and Tabernacle and were doubtless employed in this Solemnity 2 Sam. 6. â—… were divided into two Quires whereof one spake the former and the other the latter Verse 9. Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in y The same Verse is repeated again Partly to shame and awaken the Dulness of mankind who are so hardly brought to a serious Preparation for such Solemnities and Partly to signifie the great worth and importance of the Matter contained under these Expressions 10. Who is this King of glory the LORD of host z Under whose Command are all the Hosts of Heaven and Earth Angels and Men and all other Creatures he is the King of glory Selah PSAL. XXV The ARGUMENT This Psalm seems to have been Composed when David was under some straights and pressures when his outward afflictions were accompanied with inward â—…horrors of Conscience for his sins by which he had forfeited God's favour and procured these Calamities to himself A Psalm of David 1. UNto thee O LORD do I * Psal. 143. 8. lift up my soul a i. e. I direct my Desires and Prayers which are expressed by this Phrase Psal. 24. 4. Ier. 22. 27. Lam. 3. 41. with hope or Expectation of a gracious Answer which also it implies
〈◊〉 nâ—…t slide or fall So this declares the matter of his Trust. 2. * Psal. 7. 8. 17. 3. 66. 10. 139. 23. Zech. 13. 9. Examine me O LORD and prove me e Because it is possible that I may deceive my self and be partial 〈◊〉 my Cause or at least mine Enemies will so judge of me I appeal to thee O thou Judge of Hearts and beg that thou would search and try me by such waâ—…s and means as thou seest fit and make me known to my self and to the World and convince mine Enemies of mine Integrity try my reins and my heart 3. For thy loving kindness is before mine eyes f I dare appeal to thee with this Confidence because thou knowest that I have a true and deep Sence of thy Loving kindness to me upon mine Heart by which I have been obliged and in a manner constrained to Love and Obey thee and in all things to approve my Heart and ways to thee and to abstain from all such evil Practices as mine Enemies Charge me with whereby I should have forfeited thy Loving kindness which I prize more than Life Psal. 63. 3. and exposed my self to thy just Displeasure My Experience of and Trust in thy Goodness doth fully satisfie and support me that I neither do noâ—… need to use any indirect or irregular Courses for my Relief and I have walked in thy truth g i. e. According to thy Word which is oft called Truth as Psal. 119. 142. 151. Ioh. 17. 17 19. believing its Promises and observing its Precepts and Directions and not according to the Course of the World as it follows 4. * Psal. 1. 1â—… Jer. 15. 17. I have not sate h i. e. Chosen or used to Converse with them for sitting is a posture of Ease and of Continuance I have been so far from an Approbation or Imitation of the wicked Courses where with mine Enemies reproach me that I have avoided even their Company and if accidentally I came into it yet I would not abiâ—…e in it with vain persons i i. e. With Lyars or false and deceiâ—…ul Persons as the next Clause explains it And Vanity is very frequently put for Falâ—…hood or Lying neither will I go in k Into their Comâ—… or with design to joyn in their Counsels or Courses as the saâ—…e Word is used Ios. 23. 7. And Conversation is oft expressed by going out and coming in with †Heb. closâ—…â—…ersons dissemblers l Heb. with such as hide 〈◊〉 〈◊〉 covering their Crafty and wicked Designs with fair Preâ—…nces I abhor such Persons and Practises though I am accused to be such an one 5. I have hated the congregation of evil doers m Either 1. Their whole Ranck or Society I have an Antipathy against all such Persons without any Exception Or 2. To meet and joyn with them in their Assemblies and Consultations or sit with them as it follows and will not sit with the wicked 6. I will * Exod. 30. 20. Psal. 73. 13. wash mine hands in innocency n Or with Integrity Or with a pure Heart and Conscience I will not do as my Hypocritical Enemies do who Content themselves with those outward washings of their Hands Or Bodies prescribed in the Law Exod. 29. 4. c. Deut. 21. 6. Heb. 9. 10. whilst their Hearts and Lives are filthy and abominable But I will waâ—…h or I have washed my Hands and withal purged my Heart and Conscience from dead Works Compare Isa. 1. 15 16. 1 Tim. 2. 8. so will I compass thine altar o i. e. Approach to thine Altar with my Sacrifices which I could not do with any Comfort or Confidence if I were Conscious to my self of those Crimes whereof mine Enemies accuse me For the Phrase of Compassing the Altar Either 1. He alludes to some Lâ—…vitical Custom of going about the Altar as the Priests did in the Oblation of their Sacrifices and the People especially those of them who were most devout and Zealous who possibly moved from place to place but still within their own Court that they might better discern what was done on the several sides of the Altar and so be the more affected with it Or rather 2. He implies that he would offer many Sacrifices together which would employ the Priests round about the Altar and so he is said to Compass it because the Priests did it in his Name and upon his Account as Persons are very oft said in Scripture to Offer those Sacrifices which the Priests offer for them O LORD 7. That I may publish p Or Proclaim to wit thy wondrous works as it here follows with the voyce of thanksgiving q Accompanying my Sacrifices with my own solemn Thanksgivings and Songs of Praise and tell of all thy wondrous works 8. LORD I have loved the habitation of thy house r i. e. This Sanctuary and Worship which is an Evidence of my Piety to thee as I have given many Proofs of my Justice and Integrity towards men Nothing is more grievous to me then to be hindred from seeing and serving thee there and the place †Heb. of the 〈◊〉 of thy 〈◊〉 where thine honour s Or thy Glory Either 1. The Ark so called 1 Sam. 4. 22. Psal. 78. 61. Or 2. Thy glorious and gracious Presence Or the manifestation of thy Glory or of thy glorious Power and Faithfulness and Goodness dwelleth 9. Or Take not away Psal. â—…8 3. Gather not my soul t i. e. My Life as it is explained in the next Clause Do not bind me up in the same Bundle nor put me into the same accursed and miserable Condition with them Seeing I have had so great an Antipathy against them in the whole Course of my Life v. 4. 5. let me not dye their Death as Balaam on the contrary desired to dye the Death of the Righteous Numb 23. 10. And seeing I have loved thy House and Worship and indeavoured to serve thee acceptably not only with Ceremonial cleanness but with moral purity of Heart and Life v. 6 7 8. do not deal with me as thou wilst with those that are filled with ungodlyness and unrighteousness do not destroy me with them the Righteous with the wicked Gen 18. 23. but save me in the common Calamity as thou hast promised and used to do in like Cases The Hebrew word Asaph rendred gathering is oft put for taking away as Gen. 30. 23. Isa. 4. 1. Ier. 8. 13. and 16. 5. and that by Destruction or Death as 1 Sam. 15. 6. Iâ—…a 57. 1. Ier. 8. 13. Ezek. 34. 29. Hâ—…ea 4. 3. The ground of which Phrase may be either because by death mens Souls or Spirits are gathered and returned to God Eccles. 12. 7. who had dispersed them all the World over or because the several sorts of Men good and bad which live here together Promiscuously are there severed and all of one sort
Sea for Tarshish though Properly the Name of a Maritine place in Ciâ—…icia Ezek. 27. 25. 〈◊〉 1. 3. is usually put for the Sea as 1 Kings 10. 22. 2 Chron. 9. 21. Psal. 72. 10. Isa. 2. 16. Ier. 10. 9. are broken with an East-wind Albeit the Enemies of Ierusalem which are Compared to the raging Waters of the Sea in Psal. 46 2 3. may as fitly be Compared to Ships upon the Sea 8. As we have heard so have we seen q The predictions of the Prophets Either 2 Chron. 20. 14. or 2 Kings 19. 20. c. have been verified by the Events Or We have had late and fresh Experiences of such wonderful works of God as before we onely heard of by the Report of our Fathers in the city of the LORD of hosts in the city of our God God will establish it for ever r From this miraculous Deliverance we plainly see that God hath a singular Love to it and Care of it and therefore will defend her in all succeeding Ages against all her Enemies And so God would have done if Ierusalem had not forsaken God and forfeited his Favour and Protection Selah 9. We have thought of s It hath been the matter of our Serious and deep Meditation when we have been Worshipping there in thy Temple For when the Priests were offering Incense or Sacrifice the Religious People exercised themselves in holy Meditation or secret Prayer to God as may be gathered from Luk. 1. 10. and many other places of Scripture and from the Nature of the thing Or We have silently or Patiently waited for as some Anâ—…ient and other Interpreters â—…ender it thy loving kindness O God in the midst of thy temple 10. According to thy name O God so is thy praise t For this and such like glorious Actions thou art praised and acknowledged and Evidently proved to be such an one as thou hast affirmed thy self to be in thy Word God Almighty or Al-sufficient the Lord of Hâ—…sts the King of thy Church 〈◊〉 People and a strong Tower to all that trust in thee and all other things which thou art called in Scripture Thy Name is not an empty Title but is filled up with honourable and Praise-worthy Works answerable to it unto the ends of the earth thy right hand is full of righteousness u i. â—… Of righteous Actions by which thou discoverest thy Justice and Holiness in destroying the Wicked and incorrigible Enemies of thy People and in fulfilling thy Promises made to thy Church 11. Let mount x Synecdochically put for Ierusalem Zion rejoyce let the daughters of Judah y i. e. The other and lesser Cities and Towns or Villages i. e. all the People of Iudaâ—… for such are commonly called Daughters in Respect of the Mother City to which they are Subjects See Ios. 15. 45 and 17. 16. Psal. 45. 12. and 137 8. He mentions Iudah onely and not all Israel Partly because they were more immediately and Eminently concerned in Ierusalems Deliverance and principally because ten of the Tribes of Israel were now cut off from Ierusalem and from the Kingdom of David's House and possibly carried away Captive 2 Kings 18. 9 10. 11. be glad because of thy judgments z Upon thine and their Enemies At which they were glad not simply but because it was highly Conducible to God's Honour and to the Preservation and Enlargement of Gods Church in the World 12. Walk about Zion and go round about her a He speaketh Either 1. To the Enemies as Triumphing over them Or rather 2. To the People of that City and Kingdom who had been Eye Witnesses of this glorious work of God as appears from the following Verses tell the towers thereof b He bids them â—…ark well her â—…owers Bâ—…warks and Palaces here and v. 13. not with vain Ostentation or Carnal Confidence for he had said that God onely was their Refuge v. 3. but with thankfulness to God when they should find upon Enquiry that not one of them was demolished or â—…ny way defaced by so potent an Enemy 13. * 〈◊〉 sâ—…t your 〈◊〉 〈◊〉 〈◊〉 Mark ye well her bulwarks ‖ 〈◊〉 〈◊〉 consider c Or Exalt or Admire her palaces that ye may tell it to the generation following d That they may be excited to continue their Praises to God for this Mercy by which they hold and enjoy all their Blessings and to trust in God in the like Difficulties for the Future 14. For this God e is our God for ever and ever he will be our guide even unto death f Who hath done this great Work i. e. Whilest we have a being Birth and Life â—…nd the several Ages of Life and Death are oft ascribed to Churches and Commonwealths both in Scripture and in other Authors This Promise was made to the Old and earthly Ierusalem upon Condition of their Obedience wherein they failing so grossly lost the benefit of it but it is absolutely made good to the New and Heavenly Ierusalem the Church of Christ. PSAL. XLIX The ARGUMENT This Psalm is Penned upon the same Occasion with Psal. 39. and 73. to wit upon the Contemplation of the afflictions of Gods People and of the Prosperity and Glory of ungodly Men. The design is to justifie Gods Providence in this dark Dispensation and to shew that all things being Considered good Men have no cause for immoderate Dejection of Spirit nor wicked Men for glorying in their present Felicities To the chief musician a Psalm ‖ Or of for the sons of Korah 1. HEar this all ye people a Heb. All People Iews or Gentiles For all are concerued in this Matter as being apt to stumble and murmur at it give â—…ar all ye inhabitants of the World 2. Both * Psal. 6â—… 9. low and high rich and poor tother 3. My mouth shall speak of wisdom and the meditation of my heart shall be of understanding b It concerns you diligently to attend to me for I am about to speak not of Vulgar and Trivial tâ—…ngs or 〈◊〉 as come suddenly into my Mind and rush as 〈◊〉 out of my Mouth but of such things as are the râ—…sult oâ—… my most 〈◊〉 and considerate thoughts and such aâ—… iâ—… 〈◊〉 obâ—…rve them and lâ—…y them to Heart will make you truly 〈◊〉 and keep you from those Errors and Follies and 〈◊〉 which the generality of Mankind for want of a right understâ—…g do run into 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3â—… I will incline mine ear c This is another Argâ—…ment to perswade them to hâ—…rken to him I will hearken what God by his Spirit speaks to me and that and nothing else will I now speak to you and therefore it is well worth your hearing I also shall joyn with you in attending to it that whilst I â—…each you I my self may learn the same Lesson For as Ministers now teach themselves whilst they teach
their deliverance out of it 1 BY the rivers of Babylon a Either 1. of the City of Babylon and then the river is Euphrates here called rivers for its greatness and by a common Enallage of the Plural for the Singular as Tigris also is Nah. 2. 6. yea and Iordan Psal. 74. 15. Or 2. of the Territory of Babylon in which there were many rivers as Euphrates which also was divided into several streams or rivuleâ—…s and Tigris and others Here they were either by the appointment of their Lords for the making or repairing of the works beside the river or by choice retiring themselves thither from the noise and observation of their enemies as they had opportunity that they might disburden their oppressed minds before the Lord. there we sat down b The usual posture of mourners Ezra 9. 4 c. Iob 2. 12. Isa. 47. 1 5. yea we wept when we remembred Zion c Either 1. our former enjoyments in Zion which greatly aggravated their present misery Lam. 1. 7. Or 2. Zions present desolations and pollutions 2 We hanged our harps d These are not without great probability supposed to be the words of some holy Levites who had been accustomed to musick both vocal and instrumental in the service of the Temple Harps are here put by a Synecdoche for all instruments of musick It is further to be observed That although the harp was used by the Grecians in mourning yet it was used by the Hebrews in reâ—…oycing as is manifest from Gen. 31. 27. 2 Chron. 20. 27 28. Psal. 43. 4 c. This passage is to be understood either 1. figuratively signifying onely that they abandoned all signs and means of comfort or rather 2. properly as the following songs are which the Babylonians required them to sing to their harps And these harps they might either 1. bring from Ierusalem which they might desire to do to preserve those sacred utensils and their enemies might either permit or command them to do for their own delight or 2. procure in Babylon that they might sometimes solace themselves with the practice of some of the Temple-musick which they desired and intended to do but when they came to the tryal they were not able to do it and therefore laid them by upon the willows e Which commonly grow upon the banks of rivers as they did by Euphrates in such plenty that from thence it is called the brook of willows Isa. 15. 7. in the midst thereof 3 For there they that carried us away captive required of us †〈◊〉 word 〈◊〉 a song and they that †〈◊〉 laid us 〈◊〉 * 〈◊〉 79. 1. wasted us required of us mirth saying Sing us one of the songs of Zion f Such songs as you used to sing in the Temple at Sion Which they required either out of curiosity or to delight their ears or rather by way of scoffing and insultation over them and their Temple and Religion 4 How shall we sing the LORD's song g Those songs which were appointed by God and to be sung onely to his honour and in his service in a †〈◊〉 land of 〈◊〉 strange land h When we are banished from our own Temple and Land and amongst those who are strangers and enemies to God and to his Worship So we should prostitute and â—…rofane Gods Ordinances And this answer they either expressed to their enemies or kept in their own breasts when they refused to comply with their desire 5 If I forget thee i If I do not retain a deep and sorrowful sence of thy ruine and misery or if I â—…dulge my self in mirth and jollity as if I had forgotten thee O Jerusalem let my right hand k The chief instrument of playing upon musical instruments and of other actions forget her cunning l i. e. Lose its skill of playing In the Hebrew it is onely forget without expressing what to intimate the extent and generality of this wish Let it forget or be disenabled not onely for playing but for every action in which it was formerly used 6 If I do not remember thee m With affection and sympathy so as to damp my joys let my tongue cleave to the roof of my mouth n Be made uncapable of singing or speaking or â—…oving as it is in some diseases Compare Iob 29. 10 Psal. 22. 16. if I prefer not Jerusalem above †â—…eb the â—…ad 〈◊〉 〈◊〉 my chief joy o If I do not value and desire Ierusalems prosperity more than all other delights and consequently if Ierusalems misery doth not so deeply affect me as to hinder my delight in all other things 7 Remember O LORD p So as to punish them * 〈◊〉 49. 7. 〈◊〉 25. 12. the children of Edom q Our constant and inveterate enemies who had no regard either to consanguinity or humanity in the day r In the time of its calamity or destruction which is oft called a day as Iob 18. 20. Psal. 37. 13. Ezek. 30. 9. Hos. 11. 11. Obad. v. 12. of Jerusalem who said s To the Babylonians whom they assisted and provoked against Ierusalem of which see Lam. 4. 11. Ezek. 25. 12. Obad. v. 11 12 13 14. †〈◊〉 10. c. 〈◊〉 make 〈◊〉 Rase it rase it even to the foundation thereof 8 O daughter of Babylon t By which he understands the City and Empire of Babyloâ—… and the people thereof who art to be †Heb. wasted destroyed u Who art by Gods righteous and irrevocable Sentence devoted to certain destruction happy shall he be x As being Gods instrument to vindicate his honour and execute his just judgments and fulfil his counsel and word which Cyrâ—…s was to his own great glory and advantage as appears both from sacred and profane History ‖ Heb. that râ—…compenseth unto thee thy deed which thou didst to us that * Jer. 50. 15 29. Rev. 18. 6. rewardeth thee as thou hast served us y That shall use thee with equal cruelty 9 Happy shall he be that taketh and * Isa. 13. 16. dasheth thy little ones against †Heb. the rock the stones z As thou didst use our little ones So this was but a just reâ—…ation foretold here as also Isâ—… 13. 16. PSAL. CXXXVIII A Psalm of David This is a Psalm of thanksgiving to God for those great deliverances which he had granted to David from Saul and other enemies By the remembrance whereof David encourageth himself to trust in God in all his future difficulties 1 I Will praise thee with my whole heart * Psal. 119. 46. Gr. before Angels before the gods a Either 1. before the Angels who were represented by the Cherubims upon the Ark who are called Gods Psal. 8. 6. 97. 7. Comp. with Heb. 1. 6. 2. 7. who also are present in the congregations of Gods peopleâ—…