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
with Floods of Water poured out of the Clouds upon them and from them flowing down in a mighty Etream upon the lower grounds and carrying down some part of the Mountain with it as is usual in excessive Showers from before the LORD even * Psal. 68. â—… that Sinai m She sâ—…ides into the mention of another and a more ancient appearance of God for his People to wit in Sinai it being usual in Scripture repetitions of former actions to put divers together into a narrow compass and in few words The sense is No wonder that the Mountains of the Amorites and Canaanites melted and trembled when thou didst lead thy People towards them for even Sinai it selâ—… could not bear thy Presence but melted in like manner before thee Or as that Sinai did upon a like manifestation of thy self so there is onely a defect of the Particle as which I have shewedâ—… to be frequent from before the LORD God of Israel 6 In the days of Shamgar n Whilest Shamgar lived who was if not a Judg yet an eminent person for Strength and Valour Iudg. 3. 31. the son of Anath in the days of * Chap. 4. 18. Jael o Iael though an Illustrious Woman and of great Authority and Influence upon the People did effect nothing for the Deliverance of Gods People till God raised me up c. the high ways were unoccupied and the ‡ Heb. walkers of paths travellers walked through ‡ Heb. crooked ways by-ways p Partly because of the Canaanites who besides the publick Burdens and Tributes which they laid upon them waited for all opportunities of doing them mischief secretly their Soldiers watching for Travellers in Common Roads as is usual with such in times of War and partly because of the Robbers even of their own people who having cast off the â—…r and Worship of God and there being no King or Ruleâ—… in Israel to restrain or punish them and being also many of them reduced to great want through the Oppression of the Canaanites it is not strange if in those times of publick disorder and ataxy divers of the Israelites themselves did break forth into acts of Injustice and Violence even against their own Brethren whom they could meet with in convenient places which made Travellers seek â—…or by-paths 7 The inhabitants of the villages ceased q The people forsook all their unfortified Towns as not being able to protect them from Military Insolence they ceased in Israel until that I Deborah arose that I arose a * 〈◊〉 49. 23. mother r i. e. To be to them as a Mother to Instruct and Rule and Protect them which Duties a Mother oweth to her Children as far as she is able in Israel 8 They chose s They did not onely submit to Idolatry when they were forced to it by Tyrants but they freely chose it new gods t New to them and unknown to their Fathers and new in comparison of the true and everlasting God of Israel being but Up-starts and of yesterday then was war in the gates u i. e. In their Walled Cities which have Gates and Bars Gates are oft put for Cities as Gen. 22. 17. Deut. 17. 2. Obad. v. 11. Then their strongest Holds fell into the hands of their Enemies * 1 Sam. 13. 19 â—…2 was there a shield or spear seen among forty thousand in Israel x i. e. There was not the meaning is not that all the Israelites had no Arms for here is mention made onely of Shields or Spears so they might have Swords and Bows and Arrows to offend their Enemies but either that they had but few Arms among them being many Thousands of them disarmed by the Canaanites or that they generally neglected the use of Arms as being utterly dis-spirited and without all hope of recovering their lost Liberty and being necessitated to other employments for subsistence 9 My heart is toward the governours of Israel y I greatly honour and love those who being the chief of the people in Wealth and Dignity did not withdraw themselves from the work as such usually do but did expose themselves to the same hazards and joyned with their meaner Brethren in this noble but dangerous attempt and by their Examples and Countenance engaged others in it that oâ—…ered themselves willingly among the people Bless ye the LORD z Who inclined their hearts to this undertaking and gave them Success in it As she gives Instruments their due so she is careful the Soveraign Cause and Lord of all lose not his Glory 10 ‖ Or meditate Speak a Celebrate the Praises of our Mighty God whose hard hath done this ye that ride on white asses b i. e. Magistrates and Nobles who used to do so Iudg. 10. 4. and 12. 14. Hories being in a manner forbidden theâ—…e Deut. 17. 16. ye that sit in judgment and ye that walk by the way c i. e. You that now can safely Travel about your business in those High-ways which before you durst neither ride â—…or walâ—… in So 〈◊〉 and mean persons are jointly excited to Praise God 11 They that are delivered from the noise of archers d Either 1. From the noise or sound and consequently the force of those Arrows which are shot at them but he names the noise because this Epithete is frequently given to Bows and Arrows in Poetical Writings Or 2. From the Triumphant noise and shout of Archers rejoycing when they meet with their Prey in the places oâ—… drawing water e At those Pits or Springs of Water which were scarce and precious in those hot Countreys to which the peoples Necessities forced them oft to resort and nigh unto which the Archers did usually lurk in Woods or Thickets or Hedges that from thence they might shoot at them and kill and spoil them there shall they rehearse the 〈◊〉 〈◊〉 〈◊〉 of the LORD righteous acts of the LORD f When they come to those places with freedom and safety which before they could not they shall with thankfulness rehearse this Righteous and Faithful and Gracious work of God in rescuing his People and Punishing his Enemies even the righteous acts towards the inhabiâ—…ants of his villages g Whom he mentions because as their danger was greater v. 7. so was their Deliverance and their Obligation to Praise God in Israel then shall the people of the LORD go down to the gates h To wit of their Cities which were the chief places to which both City and Countrey resorted for publick business and matters of Justice from which they had been debarred by their Oppressors but now they had free access and passage either in or out of the Gates as their occasions required and they who had been driven from their Cities now returned to them in Peace and Triumph so the Citizens Deliverance is Celebrated here as the Countrey-mens is in the foregoing
27. boil g God multiplying that dust and heating it and then dispersing it over all the land and causing it to fall and rest upon the bodies of the Egyptians breaking forth with blains upon man and upon beast 11 And the Magicians could not stand before Moses h As they hitherto had done both as spies and as adversaries for though their understandings were convinced of Gods hand and infinite power yet their hearts were not changed but for their worldly interest they persisted to rebel against their light and therefore are justly plagued It was no favour to Pharaoh that the plague was not upon him but onely a reservation to a greater mischief as it follows because of the boiles for the boil was upon the Magicians and upon all the Egyptians 12 And the LORD hardened the heart of Pharaoh and he hearkened not unto them * chap. 4. 21. as the LORD had spoken unto Moses 13 And the LORD said unto Moses Rise up early in the morning and stand before Pharaoh and say unto him Thus saith the LORD God of the Hebrews Let my people go that they may serve me 14 For I will at this time send all my plagues upon thine heart i Or into thy heart Thou hast hitherto not felt my plagues upon thy own person or thy body but I shall shortly reach and wound it and that not onely in the skin as the magicians and others are now smitten but even to thy heart such as shall make thy heart sick Mic. 6. 13. such as shall give thee a mortal and irrecoverable wound Some understand it of inward and spiritual judgments upon Pharaohs heart such as hardness of heart But that plague had been inflicted upon him and is recorded before this time And Pharaohs heart being here opposed to his servants and people seems rather to denote his person the heart or soul being often put Synecdochically for the whole man and upon thy servants and upon thy people that thou mayest know that there is none like me in all the earth 15 For now I will stretch out mine hand that I may smite thee and thy people with pestilence k i. e. Not properly so called but largely as the word is used Hos. 13. 14. with an utter and irrecoverable destruction This relates partly to the killing of the first-born which plague did more immediately and nearly concern both him and his people and principally to their destruction in the Red Sea and thou shalt be cut off from the earth 16 And in very deed for this cause have I †Heb. made thee stand raised thee up l So the Hebrew word is translated Rom. 9. 17. I have raised thee up out of thy first nothing into thy being and life and kingdom and upheld thy being and reign even in the midst of thy tyranny Heb. I have made thee to stand i. e. to remain alive and untouched when thy Magicians could not 〈◊〉 〈◊〉 â—…1 I have preserved thee in life not for want of power to destroy thee as thou mayst fancy nor for want of provocation from thee but for my own glory for to shew in thee my power m In those mighty works which have been occasioned by thy rebellion and obstinacy and that my Name n My being and providence and my manifold perfections my patience in bearing thee so long my justice in punishing thee my power in conquering thee my wisdom in over-ruling thy pride and tyranny and cruelty to thy own destruction and the redemption of my oppressed people and my faithfulness in making good my promises to them and my threatnings to thee may be declared throughout all the earth 17 As yet exaltest thou thy self against my people o i. e. Against me acting for my people The gracious God takes what is done to or against his people as done to or against himself See Zech. 2. 8. Matth. 25. 40 45. Act. 9. 4 5. that thou wilt not let them go 18 Behold to morrow about this time I will cause it to rain a very grievous hail such as hath not been in Egypt since the foundation thereof p Since they were a Kingdom or a Nation even until now 19 Send therefore now and gather thy cattel q This forewarning God gives partly to mitigate the severity of the judgment partly that a considerable number of Horses might be reserved for Pharaohs expedition chap. 14. partly to shew the Justice of God in punishing so wicked and obstinare people as would take no warning neither from Gods words nor from his former works and partly to make a difference between the penitent and the incorrigible Egyptians and all that thou hast in the field for upon every man and beast which shall be found in the field and shall not be brought home the hail shall come down upon them and they shall die 20 He that feared the word of the LORD amongst the servants of Pharaoh made his servants and his cattle flee into the houses 21 And he that †Heb. set not 〈◊〉 heart unto regarded not the word of the LORD left his servants and his cattle in the field 22 And the LORD said unto Moses stretch forth thine hand toward heaven that there may be * Rev. 16. 21. hail in all the land of Egypt upon man r i. e. Upon those men that presumed to continue in the field after this admonition and upon beast and upon every herb of the field throughout all the land of Egypt 23 And Moses stretched forth his hand toward heaven and the LORD sent thunder and hail and the fire ran along upon the ground s Devouring both Herbs and Cattle which were upon it Ps. 78. 47 48. and 105. 32 33. and the LORD rained hail upon the land of Egypt 24 So there was hail and fire mingled with the hail t Which strange mixture much increased the miracle very grievous such as there was none like it in all the land of Egypt since it became a Nation u For that Hail and Rain did sometimes though but seldom fall in Egypt is attested by divers eye witnesses 25 And the hail smote throughout all the land of Egypt all that was in the field both man and beast and the hail smote every herb of the field and brake every tree of the field x i. e. Most of them or Herbs and Trees of all sorts as appears from chap. 10. 12 15. See before ver 6. 26 * chap. 8. 22. and 11. 7. Onely in the land of Goshen y It seems the Egyptians that dwelt there were spared for the sake of their Neighbours the Israelites Which great obligation probably made them more willing to lend their jewels to them chap. 12 35. where the children of Israel were was there no hail 27 And Pharaoh sent and called for Moses and Aaron and said unto them I have sinned this time y I now
work peculiar to the Priest and not to be done by Moses without Gods express command 28 And he set up the hanging at the door of the tabernacle 29 And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation and offered upon it the burnt-offering and the meat-offering g For the consecration of the Altar this being the first sacrifice as the LORD commanded Moses 30 And he set the laver between the tent of the congregation and the altar and put water there to wash withal 31 And Moses and Aaron and his sons washed their hands and their feet thereat 32 When they went in to the tent of the congregation and when they came near unto the altar they washed as the LORD commanded Moses 33 And he reared up the court round about the tabernacle and the altar and set up the hanging of the ourt-court-gate so Moses finished the work 34 * â—…ev 16. 2. Numb 9. 15. 1 King 8. 10. Isa. 6. 4. Rev. 15. 8. Then a cloud covered the tent of the congregation and the glory of the LORD h i. e. The glorious presence of God which having been forfeited and lost was now returned to them and took its habitation among them filled the tabernacle 35 And Moses was not able to enter into the tent i Partly because of the extraordinary thickness and brightness of the Cloud which both dazzled his eyes and struck him with horrour as 1 King 8. 11. and partly because of his great reverence and dread of that eminent and glorious appearance of God and partly because he was not called to it as he was not able to go up into the mount till he was called Exod. 24. 16. of the congregation because the cloud abode thereon and the glory of the LORD filled the tabernacle 36 And when the cloud was taken up from over the tabernacle the children of Israel †Heb. journeyed went onward in all their journeys 37 But if the cloud were not taken up then they journeyed not till the day that it was taken up 38 For the cloud of the LORD was upon the tabernacle by day and fire k The same pillar which in the day time was like a cloud in the night time had the appearance of fire See Exod. 13. 21. was on it by night in the sight of all the house of Israel throughout all their journeys ANNOTATIONS ON LEVITICUS The ARGUMENT THis Book containing the actions of about one monthes space acquainteth us with the Levitical Ceremonies used after the tabernacle was erected and anointed in the wilderness and is therefore called Leviticus It treats of laws concerning persons and things unclean and clean by infirmity or accident as also purifyings in general once a year and divers particular cleansings with a brief repetition of Divers laws Chap. 19. together with certain feasts of 7 years rest of the Iubilee and the redemption of things consecrated to God c. but especially of such Ceremonies as were used about offerings and sacrifices which were both expiatory for trespasses wittingly or unwittingly committed whether by the people or the priests and also Eucharistical in the owning of Gods blessings here are declared also laws for the regulating of these and prescribing the lawful time for marriages here is set down how several abominable sins are punishable by the Magistrate and how these things are to be managed by certain persons appropriated to the tribe of Levi whose office is confirmed from heaven and the male-administration of it threatned and the Iudgement particularly inflicted on Nadab and Abihu for an Example here are also promises and threatnings to the observers or breakers of this law CHAP. I. 1 AND the LORD called unto Moses a Who stood without Exod. 40. 35. waiting for Gods call and spake unto him out of the tabernacle of the congregation b From the mercy-seat in the Tabernacle saying 2 Speak unto the children of Israel and say unto them * chap. 22. 18. If any man of you bring an offering c There are divers kinds of sacrifices here prescribed some by way of acknowledgement to God for mercies either desired or received others by way of satisfaction to God for mens sins others were meer exercises of piety and devotion And the reason why there are so many kinds of them was partly respect to the childish estate of the Iews who by the custom of nations and their own natural inclinations were much addicted to outward rites and ceremonies that they might have full employment of that kind in Gods service and thereby be kept from temptations to Idolatry and partly to represent as well the several perfections of Christ the true sacrifice and the various benefits of his death as the several duties which men owe to their creator and redeemer all which could not be so well expressed by one sort of sacrifices unto the LORD ye shall bring your offering of the cattle even of the herd and of the flock d Or of the sheep though the Hebrew word contains both sheep and goats as appears both from the use of the word Gen. 12. 16. and 2â—… 9. and 38. 17. and from ver 10. and other places of Scripture Now God chose these kinds of creatures for his sacrifices either 1. in opposition to the Egyptian Idolatry to which divers of the Israelites had been used and were still in danger of revolting to again that the frequent destruction of these creatures might bring such silly Deities into contempt Or 2. because these are the fittest representations both of Christ and of true Christians as being gentle and harmless and patient and most useful to men Or 3. as the best and most profitable creatures with which it is fit God should be served and which we should be ready to part with when God requires us to do so Or 4. as things most common and obvious that men might never want a sacrifice when they needed or God required it 3 If his offering be a burnt sacrifice e Strictly so called such as was to be all burnt the skin excepted Levit. 7. 8. See Gen. 8. 20. and 1 King 3. 15. For otherwise every sacrifice was burnt more or less These sacrifices did partly signifie that the whole man in whose stead the sacrifice was offered was to be intirely and unreservedly offered or devoted to Gods service and that the whole man did deserve to be utterly consumed if God should deal severely with him and directed us to serve the Lord with all singleness of heart without self-ends and to be ready to offer to God even such sacrifices or services wherein we our selves should have no part nor benefit of the herd let him offer a male f As being more perfect than the female Mal. 1. 14. and more truly representing Christ. without blemish g Of which see Exod. 29. 1. Levit. 22. 22 c. To signify
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
seeing and envying and fretâ—…ing at it but not being able to hinder it thou †Heb. maketh 〈◊〉 anointest mine head with oyl q Or Ointment as the Syriack and Arabick Interpreters render it with Aromatical Ointments which were then used at great Feasts Psal. 92. 10. Amos 6. 6. Mat. 6. 17. Luk. 7. 38. The Sence is thy Comforts delight my Soul Comp. 45. 7. my cup runneth over r Thou hast given me a very plentiful Portion signified by the Cup given to the Guests by the Master of the Feast 6. Surely goodness and mercy s i. e. God's Favour and the blessed and Comfortable effects and Benefits of it shall follow me t By which Emphatical Expression he signifies God's admirable freeness and readiness to do Good to his People and his preventing them with Blessings all the days of my Life u Which he justly concludes from the former instances of God's Favour to him because of the unchangeableness of Gods Nature and the stability of his Covenant and Promises and I will dwell in the house of the LORD †Heb. to lâ—…gth of days for ever x Whereas I have formerly been driven from God's House I rest assured that I shall now constantly enjoy that blessed Priviledge of serving and enjoying God in his Sanctuary which I prâ—…ze more then all my Dominions PSAL. XXIV The ARGUMENT This Psalm is generally and probably thought to have been Composed by David upon that solemn Occasion of bringing the Ark of God from the House of Obed-Edom into the Tabernacle which David had built for it 2 Sam. 6. Wherein he hath a further Prospect even to the Temple which he earnestly desired and intended to build and which he knew would be built by his Son And when this was done and the Ark brought into it this Psalm was to be â—…ung and indeed to this time it seems chiefly directed For Davids Psalms were not only used by himself upon the first Occasions for which he made them but they were committed to the Preâ—… of sacred Musick for the use of the Church iâ—… all succeeding times And being a Prophet he speaks as the Prophets used of things to come as if they were already present and turns his Speech to the Temple and it's Gates as if they were now built Moreover because the Tabernacle and Temple and Ark were manifest Types of Christ and of his Church and of the Place and state of Heavenly Glory David extended his thoughts to them also or at least the Holy Ghost designed to comprehend them under these Typical Expressions A Psalm of David 1. THe * Exod. 9. 29 19. 5. Deâ—… 10. 14. 〈◊〉 41. 11. 〈◊〉 â—…0 12. 1 Cor. 10. 26. 28. earth is the LORD'S and the fulness thereof a All the Creatures and especially the Inhabitants wherewith it is replenished God's general Dominion over and Interest in all Persons and places seems to be here premised and asserted Either 1. To shew his right to Chuse any Nation whom he pleased to be his peculiar People Which priviledge being conferred upon the Israelites was a great stumbling Block to the Heathen Nations Or 2. To set forth the singular kindness and mercy of God to Israel who chose them out of all the Nations of the World to be near to him and to have special acquaintance with him although otherwise he had no other Relation to them then what he had to all mankind to wit that of a Creator and Governor Or 3. To demonstrate the Excellency of the Jewish worship and Religion above all others because the God whom they served was the God and Maker of the whole World when the Gods of the Gentiles were sorry Idols and esteemed by themselves to be but Local and confined Deities the world and they that dwell therein 2. * Job 38. 6. Psal. 104. 5. 136. 6. For he hath founded it b Justly have I said that the Earth is the Lord s for he made it and laid the Foundation of it and that in a wonderful manner upon the seas c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. and established it upon the floods c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. 3. * Psal. 1â—… 1. Who shall ascend into the hill of the LORD d To wit Sion or Moriah the place of God's Sanctuary and special Presence This is here subjoyned Either 1. By way of Opposition though God is the God of the whole World yet he is in a peculiar manner the God of Israel and to be worshipped no where but in their Holy place Or 2. As an Inference Having asserted and proved Gods Authority and Dominion over all mankind and Consequently their Obligations to serve and worship him he now proposeth a most necessary and important Question especially in those times when all Nations except Israel were under deep Ignorance and Errors herein Namely where and how and by whom God will be served and his Favour and Blessing may be enjoyed The place is here described and the qualification of the Persons in the following Verses and who shall stand e To wit to Minister before him as this Word is commonly used with respect either to Men as 1 Kings 1. 2. Compare with 10. â—… Dan.
them 7 * 〈◊〉 18. 16. Send thine †〈◊〉 bands hand from above rid me and deliver me out of great waters from the hand of strange children n Either of the Heathen nations which envy and hate me or of the rebellious Israelites who though they profess themselves to be the Lords people yet in truth and for their carriage to me are like the barbarous Heathens 8 Whose mouth speaketh vanity o Either 1. vain brags and threatnings which shall come to nothing or 2. vain and deceitful promises or professions of friendship and their right hand p Here mentioned either 1. as it is used in swearing to note their perjury or rather 2. as an instrument of action is a right hand of falshood q Deceiving either 1. themselves by being unable to do what they designed or 2. others by not giving them that help which they promised to them 9 I will * 〈◊〉 33. 2 3. sing a new song unto thee r When thou hast granted this request of mine v. 7 8. which I know assuredly thou wilt do O God upon a psaltery and an instrument of ten strings will I sing praises unto thee 10 It is he that giveth ‖ 〈◊〉 â—…ictory salvation unto kings s Who are not preserved by their own power or prudence but by Gods special providence which for the publick good of the world watcheth over them who delivereth David his servant from the hurtful sword 11 Rid me and deliver me from the hand of strange children t And upon these accounts grant me the mercy which â—… desired before and now again do repeat whose mouth speaketh vanity and their right hand is a right hand of falshood 12 That our sons may be as plants grown up in their youth u This mercy I beg not onely for my own sake but for the sake of thy people that thine and our enemies being subdued and peace established in the land thy people may enjoy those blessings which thou hast promised to them and particularly that our sons which are the strength and safety and hopes of a nation may be like plants flourishing and thriving and growing in height and strength as plants do in their youth and then onely for when they grow old they wither and decay that our daughters x Upon whom the hope of posterity depends may be as corner-stones †〈◊〉 〈◊〉 polished after the similitude of a palace y Strong and beautiful and adorned with all the ornaments belonging to their sex 13 That our garners may be full affording †〈◊〉 from 〈◊〉 〈◊〉 kind all manner of store that our sheep may bring forth thousands and ten thousands in our streets z So as they may fill our streets being brought in thither for food to the Towns and Cities Or in our folds or stables as the Chaldee and others render it or as the LXX and others in their or rather in our as it is in the Hebrew out-lets or outgoings i. e. in the fields where they abide 14 That our oxen may be †Heb. able to bear bardens or loaden with flesh strong to labour a Heb. laden either with flesh and â—…at as many understand it or as others with young but then the foregoing word is not to be rendred oxen but cows as the same word and in the same Masculine gender is used Deut. 7. 13. And so this agrees best with the former prayer for the sheep v. 13. and he wisheth the same blessing of fruitfulness both for greater and smaller cattel that there be no breaking in b To wit of enemies invading the Land or assaulting our Cities and making breaches in their walls nor going out c To wit of our people either out of the Towns and Cities to fight with an invading enemy or out of the Land into captivity that there be no complaining d Or no outâ—…ry or howling for any sad tidings or publick grievances or calamities in our streets 15 * Psal. 33. 12 65. 4. Happy is that people that is in such a case yea happy is that people whose God is the LORD e This is a correction of the last sentence This is a very desirable estate but the true and chief happiness of our Israel doth not consist in these things which are common to others with us but in this peculiar priviledge that the true and blessed God is our God by covenant and special relation PSAL. CXLV Davids Psalm of praise This Psalm and the rest which follow to the end are wholly laudatory setting forth the praises of God The excellency of this Psalm appears not onely from the opinion of the Hebrew Writers but also from the care which the Psalmist took to digest it into such accurate and Alphabetical order that it mighâ—… be more easily fixed in the mind and memory of the reader 1 I Will extol thee my God ‖ Or the king Compare Jeâ—… 38. 9. O King a Or the King by way of eminency the King of kings the God by whom Kings reign and to whom I and all other Kings owe subjection and obedience and I will bless thy Name for ever and ever 2 Every day will I bless thee and I will praise thy Name for ever and ever 3 Great is the LORD and greatly to be praised †Heb. and of his greatness there is no search and * Job 5. 9. 9. 10. his greatness b In his Being Majesty and Glory and all Perfections is unsearchable 4 One generation shall praise thy works to another c The people that live in one age shall relate them to their posterity and so successively in all ages and shall declare thy mighty acts 5 I will speak of the glorious honour of thy majesty d Here are divers words heaped together to intimate that no words were sufficient to express it and of thy wondrous †Heb. things or words works 6 And men shall speak of the might of thy terrible acts and I will †Heb. declare it declare thy greatness 7 They shall ‖ Heb. 〈◊〉 abundantly utter the memory of thy great goodness e The memorials of thy kindness to thy people thy never to be forgotten blessings and shall sing of thy righteousness 8 * Exod. 34 6 7. Numb 14. 18. Psal. 86. 5 15. 103. 8. The LORD is gracious and full of compassion slow to anger and †Heb. great in mercy of great mercy 9 The LORD is good to all f Not to Israel onely but to all mankind whose hearts he fills with food and gladness as it is said Acts 14. 17. yea to all his creatures as it is in the next clause to beasts as well as men See Psal. 39. 6. and 147. 9. and his tender mercies are over all his works 10 All thy works shall praise thee g Objectively they give men and
Angels just occasion to praise thee O LORD and thy saints shall bless thee 11 They shall speak of the glory of thy kingdom and talk of thy power 12 To make known to the sons of men his mighty acts and the glorious majesty of his kingdom 13 Thy kingdom is †Heb. a kingdom of all ages an everlasting kingdom and thy dominion endureth throughout all generations 14 The LORD upholdeth all h Either 1. all that look up to him for help or 2. all that are upheld whose support is not from themselves nor from other men but onely from Gods powerful and good providence that fall and * Psal. 146. 8. raiseth up all those that be bowed down 15 The eyes of all i Of all living creatures ‖ Or look unto thee wait upon thee k Expect and receive their supplies wholly from thy bounty Expectation is here figuratively ascribed to brute creatures as Psal. 104. 27. Rom. 8. 22. and * Psal. 136. 25. thou givest them their meat in due season l When they need it 16 Thou openest thine hand and satisfiest the desire of every living thing m Or as divers render it and which is more agreeable to the order of the words in the Hebrew Text thou satisfiest every living thing with thy favour or good-will i. e. with the fruits of thy bounty the Pronoun thy being easily and fitly understood out of the foregoing clause 17 The LORD is righteous in all his ways and ‖ Or merciful or bountiful holy n Or rather merciful as this word most commonly signifies There is a mixture of mercy in the most severe and terrible works of God in this life judgment without mercy being reserved for the next life Iam. 2. 13. Revel 14. 10. in all his works 18 * Deut. 4. 7. The LORD is nigh unto all them o To answer their prayers for relief that call upon him to all that call upon him in truth p Sincerely or with an upright heart trusting to him and waiting upon him in his way 19 He will fulfil the desire q So far as it is agreeable to his own will and convenient for their good not inordinate desires which God commonly denies to his people in mercy and granteth to his enemies in anger of them that fear him he also will hear their cry and will save them 20 The LORD preserveth all them that love him but all the wicked will he destroy r Frequently in this world but infallibly in the next 21 My mouth shall speak the praise of the LORD and let all flesh bless his holy Name for ever and ever PSAL. CXLVI The design of this Psalm is to perswade men to trust in God and in him alone 1 †Heb. Hallelujah PRaise ye the LORD Praise the LORD O my soul. 2 * Psal. 104. 33. While I live will I praise the LORD I will sing praises unto my God while I have any being 3 * Psal. 118. 8. 9. Put not your trust in princes a In men of greatest wealth and power in whose favour men are very prone to trust nor in the son of man in whom there is no ‖ Or salvation help b Who are utterly unable frequently to give you that help which they promise and you expect 4 * Psal. 104. 29. Eccl. 12. 7. His †Heb. spirit So Gr. breath goeth forth he returneth c In his body Eccles. 12. 7. to his earth d To that earth from which all mankind Princes not excepted had their original in that very day e As soon as ever he is dead his thoughts f All his designs and endeavours either for himself or for others perish 5 Happy is he that hath the God of Jacob for his help whose hope is in the LORD his God 6 * Gen. 1. 1. Which made heaven and earth the sea and all that therein is which keepeth truth for ever g Both because he liveth for ever to fulfil his promises and because he is eternally and unchangeably faithful 7 * Psal. 103. 6. Which executeth judgment for the oppressed which giveth food to the hungry * Psal. 68. 6. the LORD looseth the prisoners 8 * Mat. 9. 30. John 9. 7 32. The LORD openeth the eyes of the blind h Either 1. the eyes of their mind which he enlightens and directs in doubtful and difficult cases or 2. their bodily eyes which he did abundantly by his Son Jesus Christ. * Psal. 145. 14. Luke 13. 13. the LORD raiseth them that are bowed down the LORD loveth the righteous i Even when he doth afflict them which also he doth out of love Heb. 12. 6. 9 * Deut. 10. 18. Psal. 68. 5. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down k He overthroweth their goings as the phrase is Psal. 140. 4. He maketh them to lose their way he not onely frustrateth their plots and enterprises but turneth them against themselves This and all the foregoing sentences are so many arguments to encourage all good men to trust in God in all their straits and afflictions 10 * Exod. 15. 18. Psal. 10. 16. 145. 13. The LORD shall reign for ever even thy God O Zion unto all generations Praise ye the LORD PSAL. CXLVII This Psalm may seem from v. 2. 13. to have been composed by some holy Prophet after the return of Israel from the Babylonish Captivity It containeth an ample celebration of Gods praises both for common mercies and for special favours 1 PRaise ye the LORD for it * Psal 92. 1â—… is good a It is acceptable to God and greatly comfortable and beneficial to our selves to sing praises unto our God for it is pleasant and * Psal. 33. 1. praise is comely 2 The LORD doth build up Jerusalem b It is the Lords own doing and not mans * Deut. 30. 3. he gathereth together the out-casts c Or the banished who were carried captives out of their own land and dispersed in divers strange countries of Israel 3 He healeth the broken in heart d Either with the sence of their sins or with their sorrows and grievous calamities He seems to speak peculiarly of the captive Israelites now returned and bindeth up their †Heb. griess wounds 4 * Isa. 40. 26. He telleth the number of the stars e Which no man can do Gen. 22. 17. For those thousand and twenty five which Astronomers number are onely such as are most distinctly visible to the eye and most considerable for their influences he calleth them all by their names f This signifies 1. that he exactly knows them as we do those whom we can call by name he is able to give distinct names to each of them because he
as is manifest from the following Verses will drive thee from thy station and from thy state shall he p The Lord such sudden changes of Persons being very usual in these Writings pull thee down 20 And it shall come to pass in that day that I will call q By my Spirit fitting him and by my powerful Providence moving Hezekiah's Heart to call him my servant * 2 Kings 18. 18. Eliakim the son of Hilkiah 21 And I will cloath him with thy robe and strengthen him with thy girdle r There was a peculiar sort of Robe and Girdle which was the Badge of his Office which should be taken from him and given to Eliakim and I will commit thy government into his hand and he shall be a father s He shall not onely have the Authority of a Father which thou now hast in which respect all Rulers are called fathers as Exod 2â—… 12. Numb 36. 1. but shall also govern them with Fatherly Care and Affection and not with Rigour and Cruelty as thou dost to the Inhabitants of Jerusalem and to the house of Judah 22 And the key t The Government the Power of opening and shutting of letting men into it or putting them out of it whereof a key is a fit Emblem whence the delivering of the Keys of an House or City into the Hands of another is a Sign to signifie and confirm the giving him the Power and Possession of it of the house of David will I lay upon his shoulder u He mentions the shoulder rather than the Hand in which Keys are commonly carried either from some Ceremony then in use of carrying a Key upon the Shoulder either of the Officer of State himself or of another in his name and stead or to signifie that this was a Key of greater weight than ordinary and that Government which is designed by this Key is an heavy Burden and therefore in Scripture-phrase said to be upon the shoulder as Isa. 9. 6. so he shall * Job 12. 14. Rev. 3. 7. open and none shall shut x Against his Will or without his Commission or Consent and he shall shut and none shall open 23 And I will fasten him y I will establish the Power in his Hands as * Ezra 9. 8. a nail in a sure place z In the strong Walls or solid Timber in the House Which is opposed to Shebna instability signified by a Ball v. 18. and he shall be for a glorious throne to his fathers house a By his prudent and righteous Government he shall procure great Glory not onely to himself but to all that have any relation to him This also is opposed to what is said of Shebna in the end of v. 18. 24 And they shall hang upon him all the glory of his fathers house b Of his own Kindred and Family who shall all depend upon him and receive Glory from him of the House of David which is called his fathers house either because Kings are called the fathers of all their Subjects both in Scripture as 1 Sam. 24. 12. 2 Kings 5. 13. 16. 7. and in other Authors or as Calvin ingeniously conjectures because he was of the Blood Royal. Otherwise this had been no great Commendation to him that he studied so much the Advancement of his own private Family And this seems more probable because this Character is opposed to that of Shebna who was the shame of his lords to wit the King's house or Family v. 18. the off-spring and the issue c Great and small the Children and Grandchildren of his Fathers House all vessels of small quantity d The meanest of them shall receive a Lustre and Advantage from their Relation to him from the vessels of cups even to all the ‖ Or instruments of vials vessels of flagons e All sorts of Vessels great or small mean or precious may be hanged upon him without any fear of falling whereas ordinary Nails or Pins if they be oppressed with too great weight are easily broken down and the Vessels fall with them 25 In that day saith the LORD of hosts shall the nail that is fastned in the sure place f Shebna who seemed to be so both in his own Eyes and in the Eyes of others be removed and be cut down and fall and the burden that was upon it g All those wicked Officers that were advanced and supported by his Power shall be cut off for the LORD hath spoken it CHAP. XXIII * Jer. 2â—… 22. 47. 4. Ezek. 26. 27. 28. Amos 1. 9. Zech. 9. 2 4. THe burden of Tyre a The Prophecy of the heavy Calamity and Destruction of Tyre which now stood in its Strength and Glory being seated in an Island upon a Rock abounding in Riches mighty in Naval Power having lately conquered that Navy which the Assyrians brought against them Yet this City was according to this Prophecy destroyed and that twice first by Nebucâ—…adnezzar and long afterward by Alexander the Great And although this Prophecy seem directly and properly to respect the former Destruction yet it seems to have some reference to the latter also onely it is intimated That after seventy years Tyrus should recover her former Power and Glory before her second and final Destruction Howl ye ships b Either 1 properly to which Howling and Lamenting is ascribed by a known Figure called Prosopopaeia or 2. Metanymically the Merchants and Owners of Ships who had much Commerce with this illustrious Mart. of Tarshish c Either 1. of Tarsaâ—… a great Port of Cilicia which anciently had the Dominion of that part of the Sea or 2. of the Ocean which is so called 1 Kings 10. 22. Psal. 48. 8. Isa. 2. 16. for it is laid waste d It shall shortly be laid waste Which was fulfilled not by Shalmanezer as some would have it for though he straitned it for some time yet he never took it but by Nebuchadnezzar so that there is no house no entring in e So effectually wasted that there is not an House left in it nor any Merchants or others that go into it either to Trade in it or to repair it from the land of Chittim it is revealed to them f The sence of the Words thus rendred may be this 〈◊〉 i. e. this Burden or Destruction of Tyre is i. e. shall be revealed declared or made known 〈◊〉 theâ—… either 1. to the Tyreans to whom this Notice should be sent concerning the Preparations of their Enemies against them or 2. to the Ships by which he means their Owners or Merchants from the land of Chittim which may be here mentioned either because they first had and gave them notice of it as was now said or because their last and â—…orest Destruction was brought upon them by Alexander who was of the land of Chittim as is affirmed by that very ancient and