Effigies Reverendi ad modum Viri Matthaei Poli qui huic seculo non minus â—…esiderabilis interyt quam ob scripta sua Critica et casuistica posteris charus futurus est Flere et meminisfe relictum est Printed for T. Parkhurst D. Newman I. Robinson B. Aylmer T. Cockrill B. Alsop ANNOTATIONS UPON THE HOLY BIBLE WHEREIN The Sacred Text is Inserted and various Readings Annex'd together with the Parallel Scriptures the more difficult Terms in each Verse are Explained seeming Contradictions Reconciled Questions and Doubts Resolved and the whole Text opened VOL. I. By the Late Reverend and Learned Divine M r. MATTHEW POOLE NEHEM 8. Verse 8. They Read in the Book in the Law of God distinctly and gave the sense and caused them to understand the Reading ACTS 8. Verse 30 31. Understandest thou what thou Readest How can I except some man shall Guide me LONDON Printed by Iohn Richardson for Thomas Parkhurst Dorman Newman Ionathan Robinson Brabazon Ailmer Thomas Cockeril and Benjamin Alsop M. DC LXXXIII THE PREFACE WHEREIN The Authors of the ensuing Annotations supplemental to Mr. Poole present to the Reader an Historical account of the Translation of the Scriptures into our English Tongue the mighty workings of Divine Providence conducive to it and the several Notes or Annotations which have been published and a particular Account of the Reverend Mr. Pooles and their present undertaking with the Reasons of it THE same Reason which teacheth us to conclude That there is a first Being and must be a first Cause and Mover whom we call God That it is he who hath made us and not we ourselves and that we are his people and the Sheep of his Pasture will also oblige us To enter into his gates with thanksgiving and into his Courts with praise and to be thankful unto him by fulfilling his will Which we cannot do without some Revelation of it to us God therefore having ceased to speak to men face to face as to Abraham and Moses c. which he never ordinarily did but to some particular Favourites we are by reason inforced to conclude that there are some Books in the World in which this Revelation is to be found The Church of God the Mother of us all hath constantly held forth the Books of the Old and New Testament which we have in our Bibles for this sacred Revelation which hath justly obliged all her children to look upon them as hung out to them for that use upon that Noble pillar the Church looking into them upon the Churches notice as the child does upon the Mothers telling it That is the Sun every reasonable man finds them of so venerable Antiquity and discerneth in them such stamps of Divinity In the majesty of their stile the purity of the matter the sublimeness and spirituality of the propositions contained in them the self-denial of the Penmen the heavenliness of the scope and end of those sacred writings the harmony of the parts the seal of miracles and principally in the mighty power and efficacy of them upon the souls and consciences of multitudes both for conviction and for support and consolation that he easily concludes This is the voice of God and not of man and looks back upon his mother the Church as a child upon his nurse thanking her for shewing him such a treasure and saying as the Samaritanes to their Countrey-woman John 4. 42. Now we believe these Books are the word of God not because of thy saying so but because we have looked into them our selves and find them of a different stile nature and matter and to have a different scope end power and efficacy upon the souls of men from what any other Writings in the World have Though the truth is that until a man comes to be fully perswaded of the truth of them from the same spirit that dictated them every soul will be as apt to waver in his faith as to them to be the Word of God as he in Tully who only believed the Immortality of the Soul from the reading of Platoes Book which if I remember right the Roman Orator expresseth in words to this sense I have read over Platoes book again and again but I know not how it comes to pass so long as I am reading I agree it but no sooner is the book out of my hands but de immortalitate animae dubitare coepi but I begin to doubt whether the soul be immortal yea or no. But how ever in one degree or other every Christian makes that the Principle of his Religion That the Holy Scriptures of the Old and New Testament are the Word of God Some believe it more faintly and incertainly some more fixedly and firmly and accordingly the faith of persons as to them is more or less operative This Revelation of the Divine Will was made perfect gradually as it pleased God in succeeding times to reveal what was his secret will before but hid from ages So as if Chronologers compute right there were more then 1500 years passed betwixt the writing of the first book of Genesis by Moses and the Revelation which was the last by John and Divines generally judge that he sealed up the Book by those words Revelations 22. 18 19. So that as to things to be believed or done we are to expect no further Revelation When the mighty God even the Lord had thus spoken and God had thus shined out of Sion the perfection of beauty it was but reasonable that his people should come to the knowledge of what he had said that they might answer the end of the Revelation both by believing and obeying The Old Testament being wrote in the Hebrew Tongue when great multitudes of them by their captivity in Babilon had much forgotten or corrupted their own Language it was thought reasonable there should be a Caldaick paraphrase and the wisdom of Divine Providence provided a Septuagint Version as for the benefit of others so possibly of the Jews themselves the most of whom before Christs time were more Grecians then Haebricians and it is generally thought that all the Books of the New Testament were wrote in the Grecian Language When it pleased God that the Gospel should be preached to all Nations and the sound of it go to the ends of the Earth he so also ordered it that soon after true Religion came into any place some were stirred up to Translate those Holy Books into the Language of that Country and so far to assist them that though in many lesser things they failed through want of a knowledge of the just propriety of some words in Hebrew or Greek or the use of particles in those Languages yet they failed not in any thing whereby the Reader might be led into any pernicious error touching his Salvation and we shall observe the Pen-men of the New Testament giving such a deference to the commonly received Version in their times that altho the Septuagint Version which we have
because thy soul longeth to eat flesh thou mayest eat flesh whatsoever thy soul lusteth after 21 If the place which the LORD thy God hath chosen to put his name there be too far from thee ‖ In which case being obliged to carry their sacrifices to the place of worship that the blood might be there poured forth c. they might think themselves obliged for the same reason to carry their other cattel thither to be killed They are therefore released from all such obligations and left at liberty to kill them at home whether they lived nearer to that place or further from it onely the latter is here mentioned as being the matter of the scruple and as containing the former in it then thou shalt kill of thy herd and of thy flock which the LORD hath given thee as I have commanded thee l In such manner as the blood may be poured forth as above ver 16. and below ver 24. and thou shalt eat in thy gates whatsoever thy soul lusteth after 22 * Verse 15. Even as the ro-buck and the hart m As common or unhallowed food though they be of the same kind with the sacrifices which are offered to God is eaten so thou shalt eat them the unclean and the clean shall eat of them alike n Because there was no holiness in such meat for which the unclean might be excluded from it 23 * Verse 16. Onely †〈◊〉 bestrong be sure that thou eat not the blood for the blood is the †〈◊〉 soul. life o Of which see on Gen. 9. 4. Lev. 17. 11. The animal life depends upon the blood and thou mayest not eat the †〈◊〉 soul. life with the flesh 24 Thou shalt not eat it thou shalt pour it upon the earth as water 25 Thou shalt not eat it that it may go well with thee and with thy children after thee when thou shalt do that which is right in the sight of the LORD 26 Onely thy holy things p Mentioned before ver 6. 12 17. which thou hast consecrated to God which thou hast and thy vows thou shalt take and go unto the place which the LORD shall chuse 27 And * Lev. 1. 5 9 13. thou shalt offer thy burnt-offerings the flesh and the blood upon the altar of the LORD thy God and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God and thou shalt eat the flesh q Excepting what shall be burned to Gods honour and given to the Priest according to his appointment 28 Observe and hear all these words which I command thee that it may go well with thee and with thy children after thee for ever when thou dost that which is good and right in the sight of the LORD thy God 29 When the LORD thy God shall cut off the nations from before thee whither thou goest to possess them r Of which phrase see Deut. 9. 1. and 11. 23. and thou †Heb. inheritest or possessest them succeedest them and dwellest in their land 30 Take heed to thy self that thou be not snared s Drawn into their sin and ruine †Heb. after them by following them after that they be destroyed t i. e. By following the example they left when their persons are destroyed from before thee and that thou inquire not after their gods u Through curiosity to know their Gods and the manner of the worship lest thy vain and foolish mind be seduced by its speciousness or newness saying How did these nations serve their gods even so will I do likewise 31 Thou shalt not do so unto the LORD x Either 1. Not offer him that indignity and injury to worship other Gods together with him Or rather 2. Not worship him in such manner as they worshipped their Gods to wit by offering thy children to him as they did to their gods as it here follows or by thy own devises or superstitions as is implied ver 32. thy God for every †Heb. 〈◊〉 of the abomination to the LORD which he hateth have they done unto their gods for * Lev. 18. 21. and 20. 2. chap. 18. 10. Jer. 32. 35. even their sons and their daughters they have burnt in the fire to their gods 32 What thing soever I command you observe to do it * chap. 4. 2. Josh. 1. 7. Prov. 30. 6. Rev. 22. 18. thou shalt not add thereto nor diminish from it CHAP. XIII 1 IF there arise among you a i. e. One of your nation for such might be both seduced and afterward seducers a prophet or a dreamer of dreams b One that pretends himself to be one to whom God hath revealed himself either by visions or dreams See Numb 12. 6. and giveth thee a sign or a wonder c i. e. Shall foretell some strange and wonderful thing to come as appears from ver 2. as the true prophets used to do as 1 Sam. 10. 2 And * See chap. 18. 22. Jer. 28. 9. Mat. 7. 22. the sign or the wonder come to pass d Which God may suffer for the reason after mentioned whereof he spake unto thee saying e This word is to be joyned with the beginning of verse 1. If there arise among you a prophet or dreamer of dreams saving what here follows and giveth thee a sign c. to confirm his doctrine such transpositions are frequent Let us go after other gods which thou hast not known and let us serve them 3 Thou shalt not hearken to the words of that prophet e Not receive his doctrine though the sign come to pass For although when such a sign or wonder foretold did not follow or come to pass it was a sign of a false prophet as is said Deut. 18. 22. yet when it did come to pass it was no sufficient or infallible sign of a true one especially in such a case when he brings in new Gods The reason of the difference is because many causes must concurre to make a thing good and true but any one failure is sufficient to make a thing bad or false And particularly there are many signs yea such as men may think to be wonders which may be wrought by evil spirits God so permiting it for divers wise and just reasons not onely for the trial of the good as it here follows but also for the punishment of ungodly men who would not receive Divine Truths though attested by many evident and unquestionable miracles and therefore are most justly exposed to these temptations to believe lies or that dreamer of dreams for the LORD your God * 1 Cor. 11. 19. proveth you f i. e. Tryeth your faith and love and obedience examineth your sincerity by your constancy See Mat. 24. 24. 2 Thes. 2. 11. Rev. 13. 14. See on Gen. 22. 1. Deut. 8. 2 7. to know g That he
Dreams it is but reasonable to allow something extraordinary For who can doubt but God may so clear up and assist a mans reason in his Dream that he may have a true and strong apprehension of some things which also may make a sutable impression upon the will or affections and consequently such acts of the Soul may be Moral acts and regardable by God and men And this might be a kind of exstatical rapture whereby his Soul might be as it were carried out of his Body as St. Paul's was 2 Cor. 12. 3. for a season in which case both his reason might clearly and distinctly apprehend Gods mind and his Gracious offer and his Will might make a free choice of Wisdom which therefore might be accepted and rewarded by God Thou hast shewed unto thy servant David my father great ‖ Or bounty mercy according as he walked before thee in truth q Either First Sincerely and without dissimulation But that is more fully expressed in the following words in uprightness of heart Or rather Secondly in the true Worship and Service of God in the profession belief practice and defence of the truth or of the true Religion or of Gods Will or Word which is called truth Prov. 23. 23. Ioh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God as righteousness doth his duties to men and uprightness the right manner of performing both sorts of duties and in righteousness and in uprightness of heart with thee r i. e. In thy Judgment to whom alone his heart was known and to whom he oft appealed as the witness of his Integrity and with respect to whom he performed all his duties even to men and thou hast kept s Or reserved that which thou didst not reserve for Saul whose Posterity thou didst cut off from the Kingdom for him this great kindness that thou hast given him a son to sit on his throne as it is this day 7 And now O LORD my God thou hast made thy servant king in stead of David my father and I am but a little child s So he was in Years not as if he were now but twelve Years old as many gather from this name of Child for that name is given to Ishmael when 18 Years old Gen. 21. 14 15 and to Rehoboam when 41 Years old 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man chap. 2. 9. but he was now not above 20 Years old and withal which he principally intends he was raw and unexperienced as a Child in State-Affairs and altogether unfit for so hard a task I know not how to go out or come in t i. e. To govern my People and manage Affairs as that Phrase signifies Num. 27. 17. Deut. 31. 2. Ios. 14. 11. 8 And thy servant is in the midst of thy people u i. e. Is set over them to rule and guide them A Metaphor from the Overseer of divers Workmen who usually is in the midst of them that he may the better observe how each of them dischargeth his office which thou hast chosen x Thy peculiar People whom thou takest special care of and therefore wiltst expect a more punctual account of my Government of them a great people that cannot be numbred nor counted for multitude 9 * â—… Chr. 1. 1â—… Give therefore thy servant an ‡ Heb. 〈◊〉 understanding heart y Whereby I may both clearly discern and faithfully perform all the parts of my duty for both these are spoken of in Scripture as the effects of a good understanding and he that lives in the neglect of his duties or the practice of wickedness is called a Fool and one void of understanding to judge z Or govern as that word is used Iudg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people that I may discern between good and bad a To wit in Causes and Controversies among my People that I may not through mistakes or prejudices or passions give wrong Sentences and call evil good or good evil for who is able b Of himself or without thy Gracious assistance to judg this thy so great a people 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God see in the notes on v. 5 and 6. that Solomon had asked this thing 11 And God said unto him Because thou hast asked this thing and hast not asked for thy self ‡ Heb. 〈◊〉 days long life neither hast asked riches for thy self nor hast asked the life of thine enemies d That God would take away their lives or put them into thy power to destroy them but hast asked for thy self understanding ‡ Heb to 〈◊〉 to discern judgment 12 Behold I have done according to thy word e I have granted and do at this present grant unto thee thy desire And accordingly at this time God did infuse into him a far higher degree and greater measure of Wisdom than he naturally had lo I have given thee a wise and an understanding heart f i. e. Wisdom to govern thy People to know and do thy several duties which was the thing that Solomon desired v. 7 9. and the effects whereof here follow v. 16 c. and withal all Divine and human Wisdom the knowledge of all things of all the Arts and Sciences as may be gathered from 1 King 4. 29 c. and that in a far greater proportion than by his years and the time he could get for his study could possibly produce so that there was none g Either no King or rather no man for he is herein preferred not onely before all Kings but before all men chap. 4. 31. no meer man since the fall equalled him to wit in universal knowledge and especially in the art of well governing his People like thee before thee neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him Ans. They did not in Natural and Political knowledge but onely in the knowledge of the mysteries of Faith which were more freely and more fully imparted in those times the ignorance whereof was no disparagement to Solomon's Wisdom because they were not discoverable by any Creature without Divine revelation which God saw fit not to afford in Solomon's time I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles and Solomon had a more comprehensive knowledge of all things known in that Age than the Apostles had in all the discoveries of their Age. 13 And I have also * Mat. 6. 〈◊〉 given h Either First I have granted and decreed to give for words signifying action are oft put onely for the purpose of the action Or rather Secondly I will give as it is expressed in the Parallel place
ye with Hierusalem and be glad with her all ye that love her rejoyce for joy with her all ye that mourn for her i There is nothing more ordinary amongst men then for friends and neighbours to meet together with their friends recovered from affliction or brought into a better state to rejoice with them especially such friends as in their afflictions have mourned with them Thus Mary Luk. 1. 40. went to rejoice with Elizabeth and Iobs friends came to rejoice with him Iob 42. 11. The Prophet in like manner calls to all the friends of Hierusalem especially such as in the days of her affliction had mourned for her to come and â—…joice and be glad with her upon the prospect of her better state after the Babylonish Captivity or at least in the time of the Messiah for though joy and gladness be the affection of the Soul that works upon its union with its desirable object and the deliverance of the people out of Babylon was not to be for many years after this nor the Mâ—…ssias to come or many years after that yet faith being the evidence of things not seen there is a rejoicing of hope hope giving the Soul an union with its object hoped for and these things were now prâ—…sent to believers who by faith called the things that were not as if they were because they had the security of a divine Revelation for them and they were already existent in their necessary causes 11 That you may suck and be satisfied with the k Hierusalem is here sâ—…t out as the mother of us all as indeed she was for out of Zion wenâ—… forth the law and the word of the Lord from Hierusaleâ—… Iâ—…aiah 2 3. Christ was of the seed of Abraham he was sent to the losâ—… Sheâ—…p of the house of Israel and is called Rom. 15. 8. the Minister of the Circumcision they were the Olive the Branches the Gentiles but a wild Olive grafted in amongst them Rom. 11. 17. we sucked at their breasts Christ was first preached to them the 12. the 70. were all of them breasts of her consolations l The Gospel doctrine was their breasts of consolation Christ was in the first place that you may milk out and be delighted with the abundance of her glory m The glory of the pâ—…ple Israel though he was also a light to lighten the Gentiles Lu. 2. 32. we are required to rejoice with Hierusalem That we may suck and be Satisfied c. Intimating that our joy should not be a meer act of charity to them but a proper expression of our sense of Gods goodness to our selves who should suck and be Satisfied from the glad tidings of the Gospel first published unto them and our selves be inlightned from what was at first the glory of Israel 12 For thus saith the Lord Behold I * Chap. 48. 18. 60. 5. will extend peace to her like a river and the glory of the Gentiles n That this promise respects the times of the Messias seems plain not only from the consideration that no history giveth us any account of any great or long peace or prosperity the Jews had before that time nor indeed then if we understand it not of a Spiritual Gospel peace which Christ preached to them that were nigh as well as to those â—…sar off Eph. 2. 17. like a flowing stream o It also appears from the mention of the glorâ—… of the Gentiles aâ—… a flowing stream which can hardly be understood of any thing but Christ and the preaching of the Gospel to the Gentiles But I leave it to the issues of Providence to expound and determine whether the Prophecy of this text doth not relate to a further conversion and calling of the Jews then â—…ath been yet seen then shall ye * Cha. 60. 16. suck p When Christ was revealed to the Jews not those only of the Gentiles but those of the Jews who belonged to Gods election sucked Gospel doctrine the Gentiles were born upon the sides of Hierusalem and dandled upon her knees as first hearing from the Apostles who were some of the Daughters of Hierusalem members of the Jewish-Church the glad tidings of Salvation ye shall be * Chap. 49. 22. 60. 4. born upon her sides and be dandled upon her knees q. 13 r That is in the most tender and compassionating way imaginable the husband doth not comfort his wife with that tenderness and those bowels that the mother comforteth the Child after it hath received some fall or mischief Hierusalem now mourneth and you moâ—…rn with her but she shall recover from her affliction and from her sorrows and shall be comforted and you that mourn for her shall partake of her joys as you now share with her in her afflictions God in the day that he wipeth tears from her Eyes shall also wipe them from yours and you shall have as great an occasion of joy from the happy as now you have of sorrow from the afflicted state of Hierusalem As one whom his mother comforteth so will I comfort you and you shall be comforted in Hierusalem 14 And when you see this your heart shall rejoice and your bones shall flourish like an herb u The peace and tranquillity of the Church and the propagation of the Kingdom of Christ is always the cause of an heart rejoycing to such as fear God Psal. 105. 3. the reason is because it is the greatest object of their desires which are then satisfied and their thoughts are then at rest and besides they are members of the same body so as their own bones which before are dry and withered Eze. 37. 1 2. and the sinews and the flesh comes again upon them and the skin covers them above so as they flourish like an herb in the spring all whose verdure and beauty in the winter was concealed in the root hid in the earth and the hand of the Lord shall be known toward his servants x And in this the power protection and influence of God for of and upon such as truly serve and obey him shall be made manifest and known and his indignation toward his Enemies y But the wicked shall be under a quite contrary dispensation Psal. 1. 4. As they have had a day which hath been to you the power of darkness so you shall have a day which shall be to them the power of darkness as Gods hand shall be upon and toward such as fear me to cover and bless and influence them so his indignation shall in that day be shewed towards those of your nation who have declared themselves the enemies of the Lord. 15 For behold the Lord will come with fire z Here the Prophet comes more particularly to expound what indignation should be shewed towards his enemies That is with terrible Judgments nothing being more terrible and wasting then fire or with fire in a proper sense understanding it of the
should not receive the Grace of God in vain and to teach them that the Grace of God doth not discharge mans obligation to his duty nor excuse him for the neglect of it and that Conversion and Sanctification though it be Gods work yet it is mans duty unto the voice of the LORD thy God to keep his commandments and his statutes which are written in this book of the law and if thou turn unto the LORD thy God with all thine heart and with all thy soul. 11 For this commandment which I command thee this day k He seems to speak of the law or of that great command of loving and obeying God mentioned here v. 2 6 10 16. which is the sum of the Law of which yet he doth not here speak simply or as it is in it self but as it is mollified and accompanied with the Grace of the Gospel whereby God circumciseth mens hearts to do this as is expressed v. 6. The meaning is that although the practise of Gods Law strictly and severely be now far from us and above our strength yet considering the advantage of Gospel Grace whereby God enables us in some measure to our duty and accepts of our sincere endeavours in stead of perfection and imputes Christs perfect righteousness unto us that believe now it is near and easie to us And so this place well agrees with Rom. 10. 6 c. where St. Paul expounds or applies this place to the righteousness of faith by which alone the Law is such as it is here described it * chap. 27. 8. Isa. 45. 19. is not hidden from thee l Heb. Is not too wonderful for thee as Deut. 17. 8. Prov. 30. 18. Ier. 32. 17. i. e. not too hard for thee to know and do the Will of God which is but darkly manifested to other nations Act. 17. 27. is clearly and fully revealed unto thee thou canst not pretend ignorance or invincible difficulty neither is it far off m i. e. Out of thy reach 12 * Rom. 10. 6. c. It is not in heaven n i e Shut up there but it hath been thence delivered and published by thy hearing that thou shouldest say Who shall go up for us to heaven and bring it unto us that we may hear it and do it 13 Neither is it beyond the sea o The knowledge of this commandement is not to be fetched from far distant places to which divers of the wise Heathens travelled for their wisdome but it was brought to thy very doors and ears and declared to thee in this Wilderness that thou shouldest say Who shall go over the sea for us and bring it unto us that we may hear it and do it 14 But the word is very nigh unto thee in thy mouth p Thou knowest it so well that it is the matter of thy common discourse thou professest thy knowledge and belief of it or in the mouths of thy Priests and Levites who are dayly preaching of it and instructing thee in it and in thy heart q i. e. In thy mind as the heart is very commonly taken to understand and believe it that thou mayest do it 15 * Chap. 11. 〈◊〉 ver 19. See I have set before thee this day life and good r i. e. A good or an happy life A figure called Hendiaduo Or life and all the blessings of life as good is oft used as Iob 7. 7. Psal. 4. 6. and 128. 5. Eccles. 2. 24. and 4. 8. and 6. 3. and death and evil 16 In that I command thee this day to love the LORD thy God to walk in his wayes and to keep his commandments and his statutes and his judgments that thou mayest live and multiply and the LORD thy God shall bless thee in the land whither thou goest to possess it 17 But if thine heart turn away so that thou wilt not hear but shalt be drawn away s Either by thy own evil mind or by the examples or perswasions of others and worship other gods and serve them 18 I denounce unto you this day that ye shall surely perish and that ye shall not prolong your days upon the land whither thou passest over Jordan to go to possess it 19 * Chap. â—… 〈◊〉 Ver. 15. I call heaven and earth to record this day against you t Compare Deut. 4. 26. Ios. 24. 27. Psal. 50. 4. Isa. 1. 2. that I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may live 20 That thou mayest love the LORD thy God and that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life u i. e. The cause or author of thy life as life is used Ioh. 14 6. and 17. 3. and the length of thy dayes that thou mayest dwell in the land which the LORD sware unto thy fathers to Abraham to Isaac and to Jacob to give them CHAP. XXXI 1 AND Moses went and spake a i. e. Proceeded or continued to speak An usual Hebrew phrase Or went to the place where he had assembled the people that he might speak to them these words unto all Israel 2 And he said unto them * chap. 34 I am an hundred and twenty years old this day I can no more go out and come in b i. e. Perform the Office of a Leader or Governour either because I now find a decay of my mind and body which seems not well to agree with Deut. 34. 7. or because I foresee the time of my death approaches also the LORD hath said unto me * Num. 〈◊〉 〈◊〉 Chap. 3. 2 Thou shalt not go over this Jordan 3 The LORD thy God he will go over before thee and he will destroy these nations from before thee and thou shalt possess them and Joshua he shall go over before thee * Num. 2â—… 2â—… as the LORD hath said 4 And the LORD shall do unto them * Numb 21. 24 33. as he did to Sihon and to Og kings of the Amorite and unto the land of them c Which he gave to you to possess whom he destroyed 5 And * Chap. 7. â—… the LORD shall give them up before your face d i. e. Into your power See on Deut. 1. 8. that ye may do unto them according unto all the commandments which I have commanded you 6 Be strong and of a good courage fear not nor be afraid of them for the LORD thy God he it is that doth go with thee * Josh. 1. 5. Heb. 13. 5. he will not fail thee nor forsake thee 7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them and thou shalt cause them to inherit it 8 And the
their Fathers 21 And Zechariah the son of Meshelemiah was g To wit in the time of David as the following verse sheweth See ch 26. 1 2. 27. 2. porter h i. e. Chief Porter of the door of the tabernacle i i. e. Of the Door which led out of the Priests Court into the Tabernacle in which the Ark was placed 2 Sam. 6. 17. of the congregation 22 All these which were chosen to be porters in the gates were two hundred and twelve These were reckoned by their genealogy in their villages k Where their usual Residence was and whence they came to Ierusalem in their Courses whom * Ch â—…6 1â—… David and Samuel the * 1 Saâ—… 9 9. seer †Heb. 〈◊〉 did ordain l In the times of the Judges there was much Disorder and Confusion both in the Jewish State and Church and the Levites came to the Tabernacle promiscuously and as their Inclinations or occasions brought them But Samuel the best of Judges having some prospect and good hopes of deliverance from their Enemies and of an happy Settlement of the Israelitish Church and Nation and observing that the Levites were greatly increased he began to think of establishing some Order among the Levites in their Ministration about the Tabernacle And these Intentions of his probably were communicated by him to David who after Samuels death and his own peaceable Settlement in his Throne revived and perfected Samuels Design and took care to put it in execution in their ‖ Or 〈◊〉 set office m Heb. in their faith or faithfulness i. e. either 1. in their Office which is called faithfulness because this is required in that Office Or 2. In the Faithful discharge of their Duty and in obedience to the Will of God signified to them by Revelation or by the spirit as it is said of David 1 Chron. 28. 12. which they received by Faith and accordingly designed and David executed it And so this is added to shew that this was no Humane Invention as some might conceive but a Divine Appointment to which all ought to submit 23 So they and their children had the oversight n To wit in Davids time of the gates of the house of the LORD namely the house of the tabernacle o This is added to explain what he means by the House of the Lord not that Tabernacle which David had set up for the Ark but that more solemn Tabernacle which Moses had made by Gods express Command and most particular Direction which in Davids time was at Gibeon in which God was and would be worshipped until the Temple was built See 1 King 3. 2 c. 2 Chron. 1. 3 5 c. by wards p i. e. By Turns or Courses each of them at his Gate and in his appointed Time 24 In four quarters were the porters q i. e. The Chief Porters as this is explained v. 26. toward the east west north and south 25 And their brethren which were in their villages were to come r From their several Villages to the Place of Worship after seven days s Every Sabbath or seventh day the Courses were changed and the New Commers were to tarry till the next Sabbath-day See 2 Kin. 11. 5 7 9. from time to time with them t i. e. To be with them i. e. with the Chief Porters who always abode in the Place of Gods Worship and to minister to them 26 For these Levites the four chief porters were in their ‖ Or trust set office u i. e. These were constantly upon the place and in the execution of their Office that so they might oversee and direct the Inferiour Porters in their work Or as others render the words agreeably to the Hebrew Text For these i. e. their brethren v. 25. were under the charge or committed to the trust of the four chief porters who also were Levites as their Brethren were whereas the Chief of all of them was a Priest Either way these words contain a Reason of what was said v. 25. why the rest were to come to these and to be with them and were over the ‖ Or 〈◊〉 chambers and treasuries x In which the Sacred Utensils and other Treasures belonging to the Temple were kept of the house of God 27 And they lodged round about the house of God y Therefore they were obliged to constant Residence in the Place and were not permitted to dwell in the Villages as their Brethren were because the charge was upon them and †Heb. they were â—… the key Gr. the opening thereof every morning pertained to them 28 And certain of them had the charge of the ministring vessels that they should †Heb. bring 〈◊〉 iâ—… by tale 〈◊〉 〈◊〉 them 〈◊〉 〈◊〉 〈◊〉 bring them in and out by tale 29 Some of them also were appointed to oversee the vessels and all the ‖ 〈◊〉 〈◊〉 instruments of the sanctuary and the fine flour and the wine and the oil and the frankincense and the spices 30 And ‖ 〈◊〉 〈◊〉 some of the sons of the priests made * 〈◊〉 30. 2â—… the ointment of the spices z This is added to prevent a Mistake and to shew that although the Levites were intrusted with the keeping of this Ointment yet none but the Priests could make it See Exod. 30. 22 c. 31 And Mattithiah one of the Levites who was the first-born of Shallum the Korhite had the ‖ 〈◊〉 〈◊〉 set office over the things that were made ‖ Oâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the pans a i. e. was to take care that Fine Flour might be provided and 〈◊〉 saâ—…ly and well that when occasion required they might make Cakes in Pans to be offered to the Lord of which see on Lev. 2. 5. 32 And other of their brethren of the sons of the Kohathites were over the †〈◊〉 〈◊〉 of 〈◊〉 shew-bread b Of which see Exod. 35. 13. to prepare it every sabbath 33 And these c i. e. Others of the Levites of whose several Offices he had spoken before are d Or rather were which is understood and all along in the foregoing and following verses and again in this very verse * 〈…〉 the singers chief of the fathers of the Levites who remaining in the chambers e Where they waited that they might be ready to come â—…hensoever they were called to the Service of God in the Taberâ—… were free f From all Trouble and Employment that they might wholly attend upon the proper Work for †〈…〉 they were imployed in that work g Either composing or ordering sacred Songs or actually singing or teaching others to sing thâ—… day and night h i. e. Continually and particularly in the Morning and Evening the two Times appointed for solemn Service and Offerings 34 These chief fathers of the Levites were
our first Parents had utterly lost and 〈◊〉 by 〈◊〉 price of his own blood and hath revenged the Death of Mankind upon the great Contriver of it the Devil by destroying him and his kingdom and hath taken a course to preserve our Name and Honour and Persons to Eternity And if the places where God is called Goel in the Old Testament be examined it will be found that either all or most of them may be and some of them must be understood of God the Son or oâ—… Christ as Gen. 48. 16. Isa. 59. 20. See also Psalm 74. 2. Isa. 41. 14. 44. 6. 49. 7 52. 3. 63. 16. 3. Because Iob was so far from such a firm Confidence as he here professeth that he had not the least degree of hope of any such glorious temporal restauration as his Friends promised to him as we have oft seen and observed in the former Discourses as Chap. 16. 22. 17. 12 13 c. And therefore that hope which every righteous man hath in his death Prov. 14. 32. and which Iob oft professeth that he had must necessarily be fixed upon his happiness in the future life 4. Because some of the following expressions cannot without wresting and violence be applied to a Metaphorical Resurrection as we shall see in the Sequel 5. Because this is a more lofty and spiritual strain than any in Iob's former Discourses and quite contrary to them And as they generally â—…avour of Dejection and Diffidence and do either declare or encrease his Grief so this puts him into another and much better temper And therefore it is well observed that after this time and these expressions we meet not with any such impatient or despairing passages as we had before which shews that they had inspired him with new life and comfort 6. Because this well agrees with other passages in this Book wherein Iob declareth that although he had no hope as to this life and the comforts thereof yet he had an hope beyond death which made him prosess Though 〈◊〉 〈◊〉 me yet will I trust in him Iob 13. â—… 5. Trust in him For what Suâ—… for comfort and happiness Where Not in this life for that he supposeth to be lost therefore it must be in the next life And this was one reason why he so vehemently desired Death because he knew it would bring him unto God and unto true Felicity And this his hope and confidence in God and in his Favour to him Iob. opposeth to those â—…oul and false aspersâ—…ons which his Friâ—… had cast upon him as iâ—… he had forsaken God and cast off all â—…ear of him and hope in him Object 1. If this place had spoken of the Resurrection of the Body some of the Hebrew Writer or Commentators upon this Place who did believe that Doctrine would have understood it so and have urged it against the Sadduces which they did not Answ. 1. All the Jewish Writers which are now extant lived and wrote â—…ce Christ's time when the Doctors of that People were very ignorant of many great Truths and of the plain meaning of many Scriptures and very corrupt in their Principles as well as in their Practises 2. There was a manifest Reason why they could not understand this Text thus because they believed that Iob in his Agonies did deny God's Providence and consequently the Resurrection and the future Judgment which though it was a most uncharitable and false Opinion yet forced them to interpret this Text another way Obj. 2. How is it credible that Iob in those ancient times and in that dark stare of the Church should know these great Mysteries of Christ's Incarnation and of the Resurrection and Life to come Answ. 1. The mystery of Christ's Incarnation was revealed to 〈◊〉 by that first and famous Promise that the seed of the woman should break the Serpent's head Gen. 3. 15. which being the onely Foundation of all his Hopes for the recovery and salvation of himself and of all his Posterity he would doubtless carefully and 〈◊〉 teach and explain it as need required to those that descended from him 2. That the ancient Patriarchs and Prophets were generally acquainted with these Doctrines is undeniably evident from Heb. 11. and 1 Pet. 1. â—… 10. 11 12. 3 Particularly Abraham from whom Iob is supposed to have dâ—…ded had the Promise made to him that Christ should come out of his Loins Gen. 12. â—… and is said to have seen Christs day and 〈◊〉 to see it John 8. 56. and had his hopes and desires fixed upon a divine and heavenly City and Country Heb. â—…1 10 16. And as 〈◊〉 liveth m knâ—…w and believed these things himself so it is manifest that he â—…aught them to his Children and Servants Gen. 18. 1â—… aâ—…d to his Kiâ—…red and others as he had occasâ—…on And therefore it cannot seem strange that Iob professeth his Faith and hope in these things 〈◊〉 I am a dying man and my hopes are dying but he liveth and that for ever and therefore though i die 〈◊〉 both caâ—… and will make me to live again in due time â—…ugh not in this World yet in the other which is much better and though I am now highly censured and condemned by my Friend and others as a great Dissembler and a secret Sinner whom God's haâ—…d hath found out yet there is a day coming wherein 〈◊〉 Caâ—…se shall be pleaded and my Name and Honour vindicated from all these Reproaches and my Integrity brought to light and that he shall stand n I am falling and dying but he shall stand firm and unmoâ—…able and victorious in full power and authority all which this word stand signifies and therefore he is able to make me to stand in Judgment and to maintain my Cause against all Opposers Or 〈◊〉 â—…all arise as this Verb most commonly signifies i. e. Either 1. he shall exist or be born as this word is oft used as Num. 32. 14 Deut 29. 22. Iudg. 2. 10. 1 Kings 3 12. Matth. 11. 11. And it notes Christ's Incarnation that although as he was God he was now and from all Eternity in being yet he should in due time be made man and be born of a woman Or 2. he shall arise out of the dust which had been more probable if it had been in the Text from or out of as now it is upon the earth or dust for Christ's Resurrection from the dead might be fiâ—…ly mentioned here as the Cause of Iob's Resurrection which followeth ‖ Or at last at the latter day o Either 1. in the days of the Messiah or of the Gospel which are oft called the letter or last days or times as Isa. 2. 2 〈◊〉 â—… 5. 〈◊〉 2. 28. Compared with Acts 2. 17. 1 Tim. 4. 1. and 2 〈◊〉 3. 1. 〈◊〉 1. 1. Or rather 2. at the day of the general Resurrection and Judgment which as those holy Patriarchs well knew and firmly believed was to be at
his vehement desire and longing for that blessed time and state The reins are oft put for earnest desires or affections whereof they are supposed to be the seat as Iob. 38. 36. Prov. 23. 16. And men are oft in Scripture said to be consumed or eaten up or the like by ardent affections as Psalm 69. 19. 84. 2. and 119. 81 82. Iohn 2. 17. 28. But a Or Therefore because this is my case and my â—…aith and hope in God ye should say b So the Future is used Potentially as it is Obad. v. 12. and the sense is It would become you or it is your duty upon this account to say Or you will say i. e. Either 1. I hope you will say so and that you will be more moderate in your censures and expressions concerning me as being convinced and sweetned by this sincere and solemn profession of my Faith and Hope Or 2. Peradventure you will say to wit by way of excuse for your selves why persecute we him c So it is a correction of themselves seeing things are thus with him we are blame-worthy that we have persecuted him with such bitter Invectives and we will do so no more Or wherein or how for so that Particle is sometimes used as the Learned observe do we persecute him as â—…e chargeth us v. 22. He accuseth us falsly and without cause given on our parts So it is an Apology for their hard speeches against him which Iâ—… puts into their mouths as their exception to his charâ—…e which he mentioned v. 22. and upon that occasion falls into a most serious and pathetical exclamation v. 23 24. and into a most solemn declaration of his Faith in God his Redeemer v. 25 26 27. and after that digression he resumes the former matter and â—…ere propounds an Objection to which he gives a severe Answer which may seem to suit much better with this than with the former Exposition ‖ 〈…〉 seeing the root of the matter is found in me d These words contain either 1. a Motive or Reason why they should correct themselves for persecuting him and desâ—…st from it because saith Iob the root of the matter or word is in me The root notes the occasion or the foundation or the truth and substance of a thing And by this matter or word may be meant either 1. that famous profession of his Faith and Confidence in God v. 25 26 27. which saith he I have not uttered vaingloriously or hypocritically but from my very heart wherewith I believe what I have spoken with my mouth as is said upon another occasion Rom. 10 9 10. This Word or Faith is rooted in mine heart as it should be Matth. 13. 21. Col. 2. 7. I am no Hypocrite as you asperse me but an upright person having a root of true Religion in me which therefore should allay your Censures and make you willing to bear with some circumstantial defects or mistakes in my discourses or miscarriages into which my passion and pain might transport me and make you repent of your cruel usage of a truly good man But although Iob had this root in his heart yet this was doubâ—…ed of and not discernable by Iob's Friends and therefore could be no argument to them Possibly it might be better to understand by this root of the word to wit of God's word which is oft called the word by way of eminency the foundations or fundamental Truths of Divine Doctrine which Iob held as appeared by this glorious Confession howsoever he might err in the matter of Controversie with them which being a difference in lesser things they should mildly have born with it and not aggravated it and traduced him as if thereby he had renounced God and the very Principles of Religion as they did Or 2. the word or thing under debate among them So the sense may be this The root or truth of the thing deâ—…ated by us is with me i. e. is on my side Your discourses and arguments have no truth nor solidity in them as mine have You speak whatever cometh into your minds and mouths but my discourses are rooted or grounded upon sound knowledge and deep consideration But this was no convincing answer for they could easily retort the same thing upon him again and their affirmation might seem as good as his for it was only a begging of the thing in question Or rather 2. a desâ—…nce of themselves and of their former sharp and severe discourses which Iob called Persecution v. 22. And having made a short but vehement and important digression v. 23 c. he returns to the main question between them here And the sense of this Verse with submission to better judgments seems to me to be plainly this But ye will say i. e. I know will object against my Charge How or wherein or why do we persecute him Why doth he charge us with so black a Crime seeing or for as Vâ—… is oft used the root i. e. the Foundation or Cause or occasion of the word i. e. of those words or passages of ours which are so ill taken or of the matter i. e. of the thing now debated among us is in me i. e. Iob gives the occasion to it by his boisterous passions and wicked expressions against God which we neither can nor ought to endure but are to be sharply reproved And so this Verse contains their Objection or Apology which Iob puts into their mouths to which he makes a sharp and suitable reply in the following Verse 29. Be ye afraid of the sword e i. e. Of some considerable judgment to be inflicted on you which is called the sword as Deut. 32. 41. and oft elsewhere Do not please your selves with such pretences and crafty evasions as if the blame were wholly in me not in you God will not be mocked by you He sees and will punish your most unrighteous and uncharitable judgment of me and dealing with me for wrath bringeth the punishment of the sword f For that wrath or fury which is in your hearts and breaks out of your lips against me doth deserve and will certainly bring upon you 〈◊〉 punishment Heb. punishments or iniquities but iniquity is oft put for punishment of the sword i. e. a dreadful judgment from God Or without any supplement except that which is generally understood for wrath that sin of wrath or rage against a man especially against one in affliction is an iniquity Heb. iniquities the Plural number being used by way of aggravation as Psalm 73. 22. and elsewhere Or of the iniquities the Hebrew prefix Meâ—… being here understood as it is in many other places of the sword i. e. one of those iniquities which use to be or are fit to be punished by the sword i. e. by some eminent judgment as Iob 31. 19. An iniquity of the judges is an iniquity to be punished by the judges as our Translation hath it that ye may know
may be understood of the Channels and Banks of the People or Land of Israel The Enemy being represented under the Metaphor of a River breaking in upon their Land may fitly be said to overflow all their Channels and Banks to wit all Places both low and high so that nothing shall be able to withstand his Fury and go over all his banks 8 And he t Or it to wit the River v. 7. which yet designs the same Person and Thing to wit the Invasion of the King of Assyria shall pass through Judah u And when he shall have finished his Work against you he shall invade the Land of Iudah as Sennacherib did some few years after his Conquest of Samaria 2 Kings 18. 9 13. he shall overflow and go over he shall reach even to the neck x So as they shall be in great danger of being drowned or destroyed He persists in the Metaphor of a River swelling so high as to reach to a man's Neck and be ready to overwhelm him Such was the danger of Iudahs Land when Sennacherib took all the fenced Cities of Iudah 2 Kings 18. 13. and sent his Army against Ierusalem and †Heb. the fulness of the breadth of thy land shall be the stretchings out of his wings the stretching out of his wings y Of his Forces or of the Wings of his Army as they anciently were and still are called shall fill the breadth of thy land O * Chap. 7. 14. Immanuel z Of the Land of Iudah so called because the Messiah who is called by God himself Immanuel ch 7. 14. should certainly be born and live and die there And this is added emphatically for the Consolation of God's People to assure them that notwithstanding this dreadful Scourge yet God would make a difference between Israel and Iudah and whereas Israel should be so broken by the Assyrian that they should not be a people as was threatned ch 7. 8. Iudah should be restored and preserved for the sake of the Messiah to be the Place of his Birth and Ministry according to that famous Prophecy Gen. 49. 10. 9 Associate your selves O ye people a Syrians and Israelites Immanuel's Name inspireth the Prophet with new Courage and makes him send a Châ—…llenge to all God's Enemies and foretel their certain 〈◊〉 fall ‖ Or yet and ye shall be broken in pieces and give ear all ye of far countries b Whosoever you be whether far or near who do or shall conspire against Immanuel's Land gird your selves and ye shall be broken in pieces gird your selves c With Sword and Belt Prepare your selves for War and ye shall be broken in pieces d This is repeated for the greater Assurance of the thing and the Comfort of God's People who are apt to despond upon such occasions 10 Take counsel together and it shall come to nought speak the word e Declare and fix your Purpose and make your boast of it and it shall not stand for God is with us f The Almighty and onely True God fighteth for us and against you He gives the Interpretation of the Name Immanuel expressed before v. 8. for though the Word in the Hebrew be the same here and there yet there it seems to be taken properly and here appellatively 11 For the LORD spake thus to me †Heb. in strength of hand with a strong hand g With a vehement and more than ordinary Inspiration strongly imprinting it in my Mind and instructed me that I should not walk in the way of this people h Of the generality of the People of Iudah whose eminent Danger and Calamity he foretels v. 8. but withal gives them full assurance that God would deliver them out of it v. 9 10. Which he doth to aggravate the present Sin of Ahaz and his People in forsaking God and seeking to the King of Assyria for help as they did 2 Kings 16. 6 7 8. saying 12 Say ye i Thou Isaiah and thine and my Children not A confederacy k Do not approve of or consent to this wicked Design of making a Confederacy with the King of Assyria to all them to whom this people shall say A confederacy neither fear ye their fear l That thing which they fear that if they do not call in the Assyrian Succours they shall certainly be destroyed by those two Potent Kings united against them and that God either cannot or will not deliver them nor be afraid 13 Sanctifie the LORD of hosts m Give him the Glory of his Power and Goodness and Faithfulness by trusting to his Promises for your Deliverance himself and let him be your fear n Let God and not the Kings of Syria and Israel be the chief Object of your Fear and let him be your dread 14 And he shall be your sanctuary o A sure Refuge to all that truly fear him and relie upon him but for * Chap. 28. 16. Luc. 2. 34. Rom. 9. 33. 1 Pet. 2. 8. a stone of stumbling and for a rock of offence p An occasion of sin and Ruine at whom they will take offence and stumble so as to fall and be broken as it is expressed v. 15. to both the houses of Israel q To the two Royal Families of Israel largely so called that of Iudah to wit the House of David and that of Ephraim or to the two Kingdoms that of the Ten Tribes and that of the Two Tribes for a gin and for a snare to the inhabitants of Jerusalem r Which are distinctly mentioned as a very observable and wonderful thing because Ierusalem was the Seat of the Temple and of God's solemn Worship where all the Means of Knowledge and Grace were in greatest Power and Plenty where the Thrones of Civil and Ecclesiastical Judicature were established where the most wise and learned Doctors had their constant or frequent abode And that such a Place and People should reject Immanuel or their Messiah when he should appear was so great and strange an Occurrent that the Prediction of it was highly necessary lest otherwise when it came to pass it should shake the Faith of all who did believe on him whereas now the Accomplishment hereof was a notable Confirmation of their Faith and an Evidence that Christ was the true Messiah 15 And many among them s Not all for there shall be a Remnant as was foretold Isa. 4. 2. 6. 13. shall * Mat. 21. 44. Luk. 20. 18. stumble t At that Stone or Rock mentioned v. 14. This was accomplished at the coming of the Messias whom the Iews rejected to their own destruction and fall and be broken and be snared and be taken 16 Bind up the testimony seal the law among my †Heb. learned ones Ch. 50 4 disciples u These are by the consent of all God's Words to the Prophet By the
terms of Wilderness and Desert seem to be here chiefly used in a metaphorical sence to express the desolate and forlorn condition of the Jewish Nation and especially of the Gentile-world when Christ came to redeem them for so these words are frequently used in prophetical writings as hath been noted in divers places Prepare ye the way h You to whom this work belongs He alludes to the custom of Princes who send Pioneers before them to prepare the way through which they intend to pass The meaning is onely this That God shall by his Spirit so dispose mens hearts and by his providence so order the Empires and affairs of the World as to make way for the accomplishment of this promise of the LORD i For the Lord as it is expounded in the next clause that the Lord may walâ—… in it Which though it may be understood of their coming out of Babylon when God might in some sort be said to march in the head of them conducting and preserving them yet it was much more evidently and eminently fulfilled when Christ who was and is God blessed for ever came into the World in a visible manner make straight k Either direct in opposition to crooked or even and level in opposition to the Mountains and Valleys mentioned in the next verse in the desert a high way for our God 4. Every Valley shall be exalted and every Mountain and Hill shall be brought low and the crooked shall be made ‖ Or a straight place straight and the rough places ‖ Or a plain place plain l This is only a more particular explication of that which was generally expressed ver 3. The sence is All obstructions shall be removed and the way made in all respects convenient and easy for the passenger 5. And the glory of the LORD shall be revealed m So it was in some sort when God brought them out of Babylon which was a glorious work of God but far more properly and eminently when Christ who was the glorious God was manifested in the flesh and gave much clearer and fuller discoveries of Gods glorious wisdom and holiness and goodness and other divine perfections than ever yet had been imparted to mankind and to the Church and all flesh n All Nations both Iewes and Gentiles shall see it together for the mouth of the LORD hath spoken it o Though this may seem incredible yet God is able to accomplish it 6. The voice said p God speakes unto his Prophets or Ministers Cry And he said q The Prophet desires to know Gods mind and his message What shall I cry * Job 14. 2. Psal. 102. 11. and 103. 15. Jam. 1. 10. 1 Pet. 1. 24. All flesh is grass and all the goodness thereof is as the flower of the field r The Prophet having foretold glorious and wonderful things which God had declared and determined to do and suspecting that men 〈◊〉 hardly believe them he confirmeth their faith and the certainty of the thing in this and the two next verses by representing to their minds the vast difference between the nature and word and work of men and of God All that men are or have yea their highest accomplishments are but like the grass or flower of the field weak and vanishing soon nipt and brought to nothing but Gods word is like himself Immutable and Irresistible and therefore as the mouth of the Lord and not of man hath spoken these things as was said ver 5. so doubt not but they shall be fulfilled 7. The grass withereth the flower fadeth because * Psal. 147. 18. Hos. 13. 15. the Spirit of the LORD s Or The breath c. as this word is rendred Psal. 147. 18. the wind as it frequently signifies which hath this effect upon grass and flowers Psal. 103. 16. Iam. 1. 11. bloweth upon it surely the People t The same which he called Flesh and said they were Grass ver 6. Which that he might prove in this verse he first declares the frail nature of Grass and Flowers and then he applies this to the People Or this People the Iewes no less than the Gentiles for here is an Article in the Hebrew Text which is frequently emphatical and restrictive is grass 8. The grass withereth the flower fadeth but the * John 12. 34. 1 Pet. 1. 25. word of our God shall stand for ever u Whatsoever God hath said shall infallibly come to pass 9. ‖ Or O thou that tellest good tidings to Zion O Zion that bringest good tidings x O Zion to whom the glad tidings of the coming of Christ into the World and of the Salvation of Mankind by him were first published by Christ and his Apostles and by whom they were published to all Nations But the words are otherwise rendred in the margent and by others O thou whosoever thou art Prophet or Apostle that bringest good tidings to Zion So Sion is not the deliverer but the receiver of these good tidings as she is in the Parallel place Isa. 52. 7. But our translation seems to agree better with the Hebrew Text in which the particle unto is not here expressed as it is in the latter part of the verse by comparing which part with the former it seems most probable that Zion or Ierusalem is the Speaker or Publisher and the Cityes of Iudah the hearers get thee up into the high mountain y That thy voice may be better heard as appears from the next branch of the verse See Iudg. 9. 7. 1 Sam. 26. 13 14. O Jerusalem that bringest good tidings lift up thy voice with strength lift it up be not afraid z Lest thou shouldest be found a false Prophet for it shall certainly be fulfilled say unto ‖ Or O thou that tellest good tidings to Ierusalem the Cities of Judah a To all my People in the several places of their abode whether Cityes or Countries Onely he names Cityes to intimate that they also though they should be destroyed yet should afterward be rebuilt and inhabited again Behold your God b Take notice of this wonderful Work and glorious appearance of your God who will be visiblyâ—… present with you so that men may point at him and say Behold here he is 10. Behold the Lord GOD will come ‖ Or against the strong with strong hand c With invincible strength conquering all his enemies The word Hand or Arm may very well be understood out of the following clause and his arms shall rule for him d He shall need no succours for his own power shall be sufficient to govern his People and to destroy his Adversaries behold * Chap. 62. 11. his reward is with him e He comes furnished with recompences as well of Mercy and Blessings for his friends and followers as of Justice and Vengeance for his enemies ‖ Or