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
full and * Job 11. 18. dwell in your land safely 6 And I will give peace in the land and * Job 11. 19. Isa. 35. 9. Ezek. 34. 25. ye shall lie down and none shall make you afraid and I will †Heb. cause to 〈◊〉 rid evil beasts out of the land neither shall the sword e i. e. War as the sword is oft taken as Numb 14. 3. 2 Sam. 12. 10. Otherwise there is the sword of justice go through your land f i. e. It shall not enter into it nor have passage through it much less shall your land be made the seat of war 7 And ye shall chase your enemies and they shall fall before you by the sword 8 And * Deut. 32. 30. Josh. 23. 10. five g i. e. A small number a certain number for an uncertain of you shall chase an hundred and an hundred of you shall put ten thousand to flight and your enemies shall fall before you by the sword 9 For I will have respect unto you and make you fruitful and multiply you and establish my covenant with you h i. e. Actually perform all that I have promised you in my covenant made with you 10 And ye shall eat old store and bring forth i Or cast out throw them away as having no occasion to spend them or give them to the poor or even to your cattel that you may make way for the new corn which also is so plentiful that of it self it will fill up your â—…arns the old because of the new 11 * Ezek. 37. 26. And I will set k As I have placed it so I will continue it among you and not remove it from you as once I did upon your miscarriage Exod. 33. 7. my tabernacle amongst you and my soul shall not abhor you 12 * 2 Cor. 6. 16. And I will walk among you l As I have hitherto done both by my pillar of cloud and fire and by my Tabernacle which have walked or gone along with you in all your journeys and staid among you in all your stations to protect conduct instruct and comfort you and will be your God and ye shall be my people m I will own you for that peculiar people which I have singled out of the mass of mankind to bless you here and to save you hereafter 13 I am the LORD your God which brought you forth out of the land of Egypt that ye should not be their bond-men and I have broken the bands of your yoke and made you go upright n With heads lifted up not pressed down with a yoke It notes their liberty security confidence and glory See Exod. 14. 8. Numb 33. 3. 14 * Deut. 28. 15. Mal. 2. 2. But if ye will not hearken unto me and will not do all these commandments 15 And if ye shall despise my statutes or if your soul abhorre my judgments so that ye will not do all my commandments but that ye break my covenant o i. e. Break your part or conditions of that covenant made between me and you and thereby discharge me from the blessings promised on my part 16 I also will do this unto you I will even appoint †Heb. upon you over you p I will give them power over you that you shall not be able to avoid or resist them terrour consumption and the burning ague that shall consume the eyes q By the decay of spirits and affluence of ill humours and cause sorrow of heart and * â—…ob 31. 8. Jer. â—… 1â—… and 12. 1â—… ye shall sow your seed in vain for your enemies shall eat it 17 And * chap. 17. 1â—… I will set my face against you and ye shall be slain before your enemies they that hate you shall reign over you and * Psal. â—…3 â—… Prov. 28. 1. ye shall flee when none pursueth you 18 And if ye will not yet for all this hearken unto me then I will punish you seven times more for your sins 19 And I will break the pride of your power q i. e. Your strength of which you are proud your numerous and united forces your kingdom yea your Ark and Sanctuary and I will make your heaven as iron and your earth as brass r The heavens shall yield you no rain nor the earth fruits 20 And your strength s Spent in plowing and sowing and tilling the ground shall be spent in vain for your land shall not yield her increase neither shall the trees of the land yield their fruits 21 And if ye walk ‖ Or â—…t all adventâ—…s with 〈◊〉 and so v. 24. contrary unto me t Or carelesly or heedlesly with me or before me i. e. so as to be careless and unconcerned whether you please me or offend me This is opposed to exact and circumspect walking with God as Abraham did Gen. 17. 1. and all are to do Ephâ—… 5. 15. and will not hearken unto me I will bring seven times more plagues upon you according to your sins 22 * Deut. 32. 24. Ezek. 5. 17. I will also send wild beasts among you which shall rob you of your children and destroy your cattel and make you few in number and * Judg. 5. 6. 2 Chro. 15. 5. Isa. 33. 8. Lam. 1. 4. your high ways shall be desolate u By reason of the fewness of Travellers and people and the terrour of wild beasts growing more numerous thereby 23 And if ye will not be reformed by these things but will walk contrary unto me 24 * 2 Sam. 22. 27. Psal. 18. 26. Then will I also walk contrary unto you x Or carelesly with you or towards you i. e. I will put you out of my care and protection and will punish you yet seven times for your sins 25 And I will bring a sword upon you that shall avenge the quarrel of my covenant y i. e. My quarrel with you for your breach of your saith and covenant made with me and when ye are gathered together within your cities I will send the pestilence among you and ye shall be delivered into the hand of the enemy z Because those few that shall be left of the pestilence will be unable to defend you in your cities or strong-holds 26 * Isa. 3. 1. Ezek. 5. 16. and 14. 13. And when I have broken the staff of your bread a Either 1. by taking away that power and vertue of nourishing which I have put into bread or food which when I withdraw it will be unable to nourish Or rather 2. by sending a famine or scarcity of bread which is the staffe and support of mans present life Psal. 104. 15. for so this phrase is commonly used and elsewhere explained as Psal. 105. 16. Ezek. 4. 16. and so the following words expound it here ten women b i. e. Ten
e Four moneths before Aaron and but a few more before Moses and was buryed there 2 And there was no water for the congregation f Which having followed them through all their former journeys began now to fail them here and because they were now come near Canaan and other countreys where waters might be had by ordinary means and therefore God would not use extraordinary least he should seem to prostitute the honour of miracles This story though like that Exod. 17. is different from it as appears by divers circumstances and they gathered themselves together against Moses and against Aaron 3 And the people * Exod. 17. 2. chode with Moses and spake saying Would God that we had died * chap. 11. 1 33. 14. 37. 15. 32 35 45. when our brethern died before the LORD g i. e. Suddenly rather than to die such a lingring and painful death Their sin was much greater than their parents in like case because they should have taken warning by their miscarriages and by the terrible effects of them which there eyes had seen 4 And * Exod. 17. 3. why have ye brought up the congregation of the LORD into this wilderness that we and our cattel should die there 5 And wherefore have ye made us to come up out of Egypt to bring us in unto this evil place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drink 6 And Moses and Aaron went from the presence of the assembly h Partly to avoid the growing rage of the people for Gods singular protection of them did not exclude the use of ordinary means and partly to go to God for relief and redress unto the door of the tabernacle of the congregation and * chap. 14. 5. 15. 4. they fell upon their faces and * chap. 14. 10. the glory of the LORD appeared unto them 7 And the LORD spake unto Moses saying 8 * Exod. 17. 5. Take the rod i That rod which was laid up before the Lord in the tabernacle as appears from ver 9. But whether it was Aarons rod which was undoubtedly laid up there Numb 17. 10. or Moses his rod by which he wrought so many miracles it is not considerable or whether it was not one and the same rod which was commonly called Moses his rod as here ver 11. and elsewhere and sometimes Aarons rod as Exod. 7. 12. which may seem most probable For it is likely though not related elsewhere in Scripture that wonder-working rod called the rod of God Exod. 4. 20. was laid up in some part of the tabernacle though not in or near the Ark where Aarons blossoming rod for a particular reason was put and gather thou the assembly together thou and Aaron thy brother and speak ye unto the rock k Which will sooner hear and obey my commands than these sottish and stubborn people before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the rock so thou shalt give the congregation and their beasts drink 9 And Moses took the rod from before the LORD l i. e. Out of the Tabernacle as he commanded him 10 And Moses and Aaron gathered the congregation together before the rock and he said unto them Hear now ye rebels must we fetch you water out of this rock 11 And Moses lift up his hand and with his rod he smote the rock twice and the * Exod. 17. 6. water came out abundantly and the congregation drank and their beasts also m To the men it was a sacrament 1 Cor. 10. 3 4. but to the beasts it was no holy but a common thing So that the elements in the Sacraments have no inherent and inseparable holiness but onely a relative holiness with respect to their use out of which they are unholy and common 12 And the LORD spake unto Moses and Aaron Because * chap. 27. 14. Deut. 1. 37. 3. 26. 32. 51. ye believed †Heb. not in 〈◊〉 me not n But shewed your infidelity which they did either by their looks and gestures or rather by the matter and manner of their expressions and actions either 1. by smiting the rock and that twice which is emphatically noted as if he doubted whether once smiting would have done it whereas he was not commanded to smite so much as once but onely to speak to it or 2. by the doubtfulness of these words ver 10. Must we fetch water out of the rock which implies a suspicion of it as the like words do Gen. 18. 13. whereas they should have spoken positively and confidently to the rock to give forth waters And yet they did not doubt of the power of God but of his will whether he would gratify these rebels with this further miracle after so many of the like kind And besides the words themselves it is considerable both with what mind they were spoken which God saw to be distrustful and in what manner they were delivered which the people might discern to come from disbelief or doubt And there might be divers other unbelieving words used by them at this time and place though they be not here recorded it being usual in Scripture to give onely the summe or principal heads of discourses or events leaving the rest to be gathered out of them See Psal. 106. 32 33. to sanctifie me o i. e. To give me glory of my power in doing this miracle and of my truth in punctually fulfilling my promise so to do and of my goodness in doing it notwithstanding the peoples perverseness in the eyes of the children of Israel p This made their sin scandalous to the Israelites who of themselves were too prone to infidelity and little needed such an ill example to prevent the contagion whereof God leaves a monument of his great displeasure upon them and inflicts a punishment as publick and manifest as their sin was therefore ye shall not bring this congregation into the land which I have given them 13 * Deut. 33. 8. Psal. 95. 8. 106. 32 c. This is the water of ‖ That is strife Meribah q Called Meribah Kadesh to distinguish it from another Mebah Exod. 17. 7. because the children of Israel strove with the LORD and he was sanctified in them r Or among them to wit the children of Israel last mentioned by the demonstration of his omnipotency veracity and clemency towards the Israelites and of his impartial holiness and severity against sin even in his greatest friends and favourites as Moses was 14 And Moses sent messengers s By Gods direction Deut. 2. 1 2 3. from Kadesh unto the king of Edom Thus saith thy brother t For was not Esau who is Edom Gen. 36. 1. Iacobs brother Mal. 1. 2. Israel Thou knowest all the travel that hath
have it it would be altogether uncertain which is the Ninth and which the Tenth Commandement seeing the one is first Exod. 20. and the other here his field or his man-servant or his maid-servant his ox or his ass or any thing that is thy neighbours 22 These words the LORD spake unto all your assembly in the mount out of the midst of the fire of the cloud and of the thick darkness with a great voice and he added no more n He ceased for that time to speak immediately and with that loud voice unto the people for the rest were delivered to Mâ—…s and by him communicated to the people This he did to shew the preeminency of that Law above the rest and its Everlasting Obligation and * Exod. â—…4 1â—… he wrote them in two tables of stone and delivered them unto me 23 * Exod. 2â—… 18. And it came to pass when ye heard the voice out of the midst of the darkness for the mountain did burn with fire that ye came near unto me even all the heads of your tribes and your elders 24 And ye said Behold the LORD our God hath shewed us his glory and his greatness and * Exod. 19. 19. we have heard his voice out of the midst of the fire we have seen this day that God doth talk with man and * Chap. 4. 33. he liveth 25 Now therefore why should we die o For though God hath for this season kept us alive to our admiration yeâ—… we shall never be able to endure any further discourse from him in such a terrible manner but shall certainly sink under the burden of it Compare 〈◊〉 1â—… 1â—… 〈◊〉 6. 22. for this great fire will consume us If we †Heb. add to 〈◊〉 hear the voice of the LORD our God any more then we shall die 26 For who is there of all flesh p 〈◊〉 is here put 〈◊〉 Mâ—…n in his â—…rail corruâ—… and 〈◊〉 〈…〉 that hath heard the voice of the living God speaking out of the midst of the fire as we have and lived 27 Go thou near and hear all that the LORD our God shall say and * 〈…〉 speak thou unto 〈◊〉 all that the LORD our God shall speak unto thâ—…e and we will hear it and do it 28 And the LORD heard the voice of 〈◊〉 words when ye spakâ—… unto â—…e and the LORD said unto me I have heard the voice of the words of this people which they have spoken unto thee * Deut. 18. 17. they have well said all that they have spoken 29 †Heb. who will give their heart to be such in them * Chap. 32. 29. Psa. â—…1 13. Isa. 48. 18. Mat. 23. 3â—… O that there were such an heart in them q Heb. 〈◊〉 will give them such an heart This is spoken of God after the manner of men to shew that such an heart is desirable to him and required by him otherwise it is certain that God can give such an heart and hath promised to give it Ier. 32. 4â—… 〈◊〉 3â—… 27. And if God will work who can â—…inder him Joh 11. 1â—… that they would fear me and keep all my commandments alwayes that it might be well with them and with their children for ever 30 Go say to them Get ye into your tents again 31 But as for thee stand thou hereby me and I will speak unto thee all the commandments and the statutes and the judgments which thou shalt teach them that they may do them in the land which I give them to possess it 32 Ye shall observe to do therefore as the LORD your God hath commanded you * Chap. 17. 〈◊〉 and 28. 14. Josh. 1. 7. ye shall not turn aside to the right hand or to the left r Neither by superstitious additions to Gods Commands nor by a â—…old or prophane rejection or contempt of any one of them 33 Ye shall walk in all the wayes which the LORD your God hath commanded you that ye may live and that it may be well with you and that ye may prolong your dayes in the land which ye shall possess CHAP. VI. 1 NOW these are the commandments the statutes and the judgments which the LORD your God commanded to teach you that ye might do them in the land whither ye †Heb. pass oâ—…er go to possess it 2 That thou mightest fear the LORD a Which he hereby implies to be the first principle of true Obedience thy God to keep all his statutes and his commandments which I command thee thou and thy son and thy sons son all the dayes of thy life and that thy dayes may be prolonged 3 Hear therefore O Israel and observe to do it that it may be well with thee and that ye may increase mightily as the LORD God of thy fathers hath promised thee in the land that floweth with milk and honey 4 * Mark 12. 29. Hear O Israel †Heb. the LORD our God the LORD is one So Gr. the LORD our God is one LORD b One in Essence and the onely Object of our Worship 5 And * Chap. 10. 12. Mat. 22. 3â—… Mark 12. 30. Luk. 1â—… 〈◊〉 thou shalt love the LORD c Now he shews another spring or principle of sincere Obedience to God even hearty love to God which will make his work and service ease and that the fear he mentioned before â—… 2. was such 〈◊〉 〈◊〉 consist with love to God and not that â—…vish fear and honour which produceth hatred thy God with all thine heart and with all thy soul and with all thy might 6 And * Chap. 11. 1â—… Psa. 3â—… 31 4â—… 8. 11â—… 98. Isa. 51. 7. these words which I command thee this day shall be in thine heart d i. e. In thy mâ—…nd to remember them and meditate upon them and in thy 〈◊〉 to love and pursue them 7 And thou shalt * Chap. 4 9. †〈◊〉 〈◊〉 or 〈◊〉 teach them diligently e 〈◊〉 as they may pierce deep into 〈◊〉 the manner of instructing 〈◊〉 earnestly frequently 〈◊〉 unto thy children and shalt talk of them when 〈◊〉 〈◊〉 in thine house and when thou walkest by the 〈◊〉 and when thou lyest down and when 〈◊〉 〈◊〉 up 8 And thou shalt * Chap. 11. 1â—… bind them for a sign upon thy hand and they shall be †Heb. 〈◊〉 〈◊〉 as frontlets between thine eyes f Thou shalt give all diligence and use all means to keep them in thy remembrance as men oft times bind something upon their hands or put it before their eyes to prevent forgetfulness of a thing which they much desire to remember â—…ompare Prov. 3. 3. and 6. 21. and 7. 3. See the notes on Exod. 13. 16. 9 * Chap. 11. 〈◊〉 Isa. 〈◊〉 â—… And thou shalt write them upon the posts of thine house and on thy gates 10 And it shall be when the
blessing Or His Host or Army as the word is used Ezek. 37. 10. The Priests that attended upon Gods service in the Tabernacle or Temple are oft compared to an host or army in regard of their exquisite order and courses and constant watches there See Numb 4. 3. and accept the work of his hands m i. e. All his holy administrations which he fitly calls the works of his hands either more largely the hand one great instrument of action being put for all the rest Or because a great part of the service of the Levites and Priests was done by the labour of their hand and body whereas the service of Evangelical Ministers is more spiritual and heavenly smite through the loins of them that rise against him n He prayes thus earnestly for them partly because he foresaw they who were to teach and admonish and reprove and chastise others would have many enemies Ier. 15. 10. Amos 5. 10. and partly because they were under God the great preservers and upholders of Religion and their Enemies were the Enemies of Religion it self as is evident from the history of the Old Testament and of them that hate him that they rise not again 12 And of Benjamin he said The beloved of the LORD o i. e. This beloved Tribe so called partly in allusion to their Father Benjamin who was the beloved of his Father Iacob and partly because of the love and kindness of God towards this Tribe appeared both in this that they dwelt in the fattest and best part of the Land as Iosephus affirms and especially in the following priviledge shall dwell in safety by him p i. e. Shall have his lot nigh unto Gods Temple which was both a singular comfort and safeguard to him and the LORD q Who may well be understood here because he was expressed in the former member shall cover him all the day long r Shall protect that Tribe continually while they cleave to him and he shall dwell between his shoulders s The Lord shall dwell i. e. his Temple shall be placed between his shoulders i. e. in his portion or between his borders or sides as the word Shoulder is oft used as Exod. 28. 7. Numb 34. 11. Ios. 15. 8 10. Ezek. 47. 1 2. And this was truly the scituation of the Temple on both sides whereof was Benjamins portion and though mount Sion was in the Tribe of Iudah yet mount Moriah on which the Temple was built was in the Tribe of Benjamin 13 And of Joseph he said * Gen. 49 〈◊〉 Blessed of the LORD be his land t His portion shall be excellent and endowed with choice blessings from God as it here follows for the precious things of heaven u i. e. The pretious fruits of the Earth brought forth by the influences of Heaven the warmth of the Sun and the Rain which God will send from Heaven for the dew and for the deep that coucheth beneath x The sweet springs of water bubbling out of the Earth 14 And for the precious fruits brought forth by the sun y Which opens and warms the Earth cherisheth and improveth and in due time ripeneth the seeds and fruits of the Earth and for the precious things †Heb. 〈◊〉 sorth put forth by the †Heb. 〈◊〉 moon z Which by its moisture refreshes and promotes them Heb. Of the Moons or moneths i. e. which it bringeth forth in the several Moneths or Seasons of the year 15 And for the chief things of the ancient mountains and for the precious things of the lasting hills a i. e. The excellent fruits as Grapes Olives Figs c. which delight in Mountains growing upon or the pretious Minerals contained in their mountains and hills called antient and lasting i. e. such as have been from the beginning of the world and likely to continue to the end of it in opposition to those hills or mounts which have been cast up by the wit of man 16 And for the precious things of the earth b And in general for all the choice fruits which that Land produceth in all the parts of it whether Hills or Valleys and ness thereof c i. e. The Plants and Cattle and all Creatures that grow increase and flourish in it and for the good will of him that dwelt in the bush d For all other effects of the good will and kindness of God who not long since did for a time dwell or appear in the bush to me in order to the relief of his people Exod. 3. 2. let the blessing come upon the head of Joseph e i. e. Of Iosephs posterity and upon the top of the head of him that * Gen. 49. 26. was separated from his brethren 17 His glory is like the firstling of his bullock f In whose countenance there is a kind of awful Majesty and comely generosity as Tully Aelian c. observe This seems to note the Kingdom which Ephraim should obtain in Ieroboam and his Successours and his horns are like the horns of ‖ Or of a wild â—…ll Heb. Reech unicorns g His strength and power shall be very great with them he shall push the people h i. e. All that shall oppose him and particularly the Canaanites together to the ends of the earth and they are the ten thousands of Ephraim and they are the thousands of Manasseh k Though Manasseh be now more numerous yet Ephraim shall shortly outstrip him as was foretold Gen. 48. 29. i i. e. Of the Land of Canaan 18 And of Zebulun he said Rejoyce l Thou shalt prosper and have cause of rejoycing Zebulun in thy going out m Either 1. To war as this phrase is oft used as Gen. 14. 18. which was in part verified Iudg. 5. 18. or 2. To Sea in way of Traffick because their portion lay near the Sea Or both may be joyned and in both respects his course is opposite to that of Issachar who was a lover of peace and pasturage See Gen. 49. 14 15. and Issachar n Who is here joyned with Zebulun both because they brethren by Father and Mother too and because their possessions lay near together in thy tents o i. e. Thou shalt give thy self to the management of Land and Cattle living quietly in thy own possessions disliking the troubles of war and of merchandise So the phrase is used Genâ—… 27. Ios. 22. 4. Iudg. 5. 24. and 7. 8. 19 They p Either 1. Zebulun and Issachar Or rather 2. Zebulun onely as the following matter shews and it was Zebulun that Moses takes more special notice of ver 18. bringing in Issachar onely by the by in conjunction with him or in opposition to him And so having dispatched Issachar in two words he returns to Zebulun a more active Tribe shall call the people q i. e. The Gentiles either
Ancestors or by the Reports of the Hebrews when he ‡ Or deluded them had wrought ‖ Or reproachfully wonderfully among them * Exod. 12. 31. did not they let ‡ Heb. them the people go and they departed 7 Now therefore make a new cart o As David did for the same use â—… Sam. 6. 3. in Reverence to the Ark. and take two milch-kine on which there hath come no yoke p Partly in Respect to the Ark and paâ—…ly for the better Discovery because 〈◊〉 untamed 〈◊〉 are wanton and apt to wander and keep no certain and constant paths as Oxen accustomed to the Yoke do and therefore were most unlikely to keep the direct Road to Israels Land and tie the kine to the câ—… and bring their calves home from them q Which would stir up Natural Affection in their Dams and cause them rather to return Home than to go to a strange Countrey 8 And take the ark of the LORD and lay it upon the cart r Which God winked at in them both because they were ignorant of Gods Law to the contrary and because they had no Levites to carry it upon their Shoulders and put the jewels of gold which ye return him for a trespass-offering in a coffer by the side thereof s For they durst not presume to open the Ark to put them within it and send it away that it may go 9 And see if it goeth up by the way of his own coast s Or Border i. e. the way that leadeth to his Coast or Border viz. the Countrey to which it belongs to Bethshemesh then ‖ Or it he hath doâ—…e us this great evil t Which they might well 〈◊〉 if such Heifers should against their common use and natural instinct go into a strange path and Regularly and constantly proceed in it without any man's Conduct but if not then we shall know that it is not his hand that smote us it was a chance that hapned to us u This Evil came to us from some Influences of the Stars or other unknown Causes Which was a weak and Foolish Inference depending upon a meer Contingency it being uncertain whether God would please to give them this Sign and probable that he would deny it both to punish their Superstition and to harden their hearts to their further and utter Destruction But wicked Men will sooner believe the most uncertain and ridiculous things than own the visible Demonstrations of Gods Power and Providence 10 ¶ And the men did so and took two milch-kine and tied them to the cart and shut up their calves at home 11 And they laid the ark of the LORD upon the cart and the coffer with the mice of gold and the images of their emerods 12 And the kine took the straight way to the way of Bethshemesh x i. e. Leading to Bethshemesh a City of the Priests Ios. 21. 16. who were by Office to take care of it and went along the high way lowing as they went y Testifying at once both their Natural and Vehement Inclination to their Calves and the Supernatural and Divine Power which over-ruled them to a contrary Course and turned not aside to the right hand or to the left and the lords of the Philistines went after them z Under pretence of an honourable dismission of it but in truth to prevent all Imposture and to get assurance of the truth of the Event All which Circumstances tended to their greater Confusion and Illustration of God's Glory unto the border of Bethshemesh 13 And they of Bethshemesh were reaping their wheat-harvest in the valley and they lifted up their eyes and saw the ark and rejoiced to see it 14 And the cart came into the field of Joshua a Bethshemite and stood there where there was a great stone and they a Not the Lords of the Philistines but the Bethshemites to wit the Priests that dwelt there clave the wood of the cart and offered the kine a burnt-offering unto the LORD b There may seem to be a double Error in this Act. First that they Offered Females for a Burnt-Offering contrary to Levit. 1. 3. and 22. 19. Secondly That they did it in a forbidden place Deut. 12. 5 6. into which they might easily be led by excess of Joy and eager desire of returning to their long-interrupted course of Offering Sacrifices And some think these Irregularities were partial Causes of the following Punishment But this case being very extraordinary may in some sort excuse it if they did not proceed by ordinary Rules As for the first though they might not chuse Females for that use yet when God himself had chosen and in a manner Consecrated them to his service and imployed them in so Sacred and Glotious a Work it may seem tollerable to offer them to the Lord as being his peculiar and improper for any other use And for the latter we have many instances of Sacrifices offered to God by Prophets and Holy Men in other places besides the Tabernacle upon extraordinary occasions such as this certainly was it being fit that the Ark should at its first return be reâ—…eived with Thanksgiving and Sacrifice and this Place being Sanctified by the presence of the Ark which was the very soul of the Tabernacle and that by which the Tabernacle it self was Sanctified and for whose sake the Sacrifices were offered at the door of the Tabernacle 15 And the Levites took down c Or For the Levites had taken down for this though mentioned after was done before the Sacrifices were offered the ark of the LORD and the coffer that was with it wherein the jewels of gold were and put them on the great stone and the men of Bethshemesh offered burnt-offerings and sacrificed sacrifices the same day unto the LORD 16 And when the five LORDS of the Philistines had seen it d To wit that prodigious return of the Ark to its own Countrey and the entertainment it found there they returned to Ekron the same day 17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD for Ashdod one for Gaza one for Askelon one for Gath one for Ekron one 18 And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages e This is added for explication of that foregoing Phrase all the cities either to shew that under the Name of the five Cities were comprehended all the Villages and Territories belonging to them in whose Name and at whose Charge these presents were made or to express the difference between this and the former present the Emerods being onely five according to the five Cities mentioned v. 17. because it may seem the Cities onely or principally were pestered with that Disease and the Mice being many more according to the number of all the
would punish them for no fault we will not give them ought of the spoil that we have recovered save to every man his wife and his children that they may lead them away and depart 23 Then said David Ye shall not do so my brethren f He useth his Power and Authority to over-rule them but manageth it with all sweetness calling them Brethren not onely as of the same Nation and Religion with him but as his fellow-Soldiers with that which the LORD hath given us g What he hath freely imparted to us we should not unkindly and injuriously with-hold from our Brethren who hath preserved us and delivered the company that came against us into our hand 24 For who will hearken unto you in this matter h What wise or just man will be of your opinion in this matter but * â—…ee Num. 31. as his part is that goeth down to the battel so shall his part be that tarrieth by the stuff they shall part alike i A prudent and equitable Constitution and therefore practised by the Romans as Polybius and others note The Reason of it is manifest because they were exposed to hazards as well as their Brethren and were a Reserve to whom they might retreat in case of a Defeat and they were now in actual Service and in the station in which their General had placed them 25 And it was so from that day ‡ Heb. and forward that he made it a statute and an ordinance for Israel unto this day 26 ¶ And when David came to Ziâ—…lag he sent of the spoil unto the elders of Judah k Partly in gratitude for their former favour to him and partly in Policy to engage their Affections to him now when he apprehended Saul's Death near even to his friends saying Behold a ‡ Heb. blessing present for you of the spoil of the enemies of the LORD l He intimates that though he was fled to the Philistines yet he imployed not his Forces against the Israelites as no doubt Saul's Courtiers and Soldiers reported that he designed but onely against Gods Enemies 27 To them which were in Bethâ—…el m In Kiriath-jearim where the Ark was 1 Sam. 10. 3. and to them which were in * Iesh 19. 8. south-Ramoth n A City in the Tribe of Simeon Jos. 19. 8. so called by way of distinction from Ramoth in Gilead which was more Northward 1 King 22. 12. and to them which were in Jatter o Of which see Ios. 15. 48. 28 And to them which were in Aroer p Not that beyond Iordan Numb 32. 34. as many think which was too remote from David but another Place of that Name in Iudah where the rest of the Places here named were This being one of those places where David and his men were wont to haunt as is expressed v. 31. and to them which were in Siphmoth and to them which were in Eshtemoa 29 And to them which were in Rhachal and to them which were in the cities of the Jerahmeelites and to them which were in the cities of the Kenites 30 And to them which were in Hormah and to them which were in Chor-ashan and to them which were in Athach 31 And to them which were in Hebron and to all the places where David himself and his men were wont to haunt q Or to go Whither they used to resort in the time of Saul's Persecution either to hide themselves in some of their Territories or to get Provision from thence CHAP. XXXI NOW * 1 Chron. 10. 1. the Philistines fought against Israel a Whilest David was Ingaged against the Amalekites So he returns to the History which had been interrupted to give an account of David's concerns and the men of Israel fled from before the Philistines and fell down ‖ Or wounded slain in mount Gilboa 2 And the Philistines followed hard upon Saul and upon his sons and the Philistines slew * 1 Chro. 8. 33. Jonathan b David's dear friend God so ordering it for the further exercise of David's Faith and Patience and that David might depend upon God alone for his Crown and receive it solely from him and not from Ionathan who doubtless had he lived would have speedily settled the Crown upon David's Head which would have in some sort Eclipsed the Glory of God's Grace and Power in this Work There was also a special Providence of God in taking away Ionathan who of all Saul's Sons seems to have been the fairest for the Crown for the preventing Divisions which have happened amongst the People concerning the Successor David's way to the Crown being by this means made the more clear and Abinadab c Called also Ishui 1 Sam. 14. 49. Ishbosheth was not here being possibly at home for the management of Publick Affairs there and Malchishua Sauls sons 3 And the battel went sore against Saul and the ‡ Heb. shooters men with bows archers ‡ Heb. found him hit him and he was sore wounded of the archers 4 Then said Saul unto his armour-bearer Draw thy sword and thrust me through therewith lest these uncircumcised come and thrust me through and ‖ Or mock me abuse me d Lest they take me and put me to some shameful and cruel Death But his armour-bearer would not for he was sore afraid therefore Saul took a sword and fell upon it e And died of the Wound as it follows 5 And when his armour-bearer saw that Saul was dead he fell likewise upon his sword and died with him 6 So Saul died with his three sons and his armour-bearer and all his men that same day together 7 ¶ And when the men of Israel that were on the other side of the valley f To wit the Valley of Iezreel where the Battel was Fought and they that were on the other side Jordan g Or rather on this side Iordan for these were in the most danger and the Hebrew Preposition is indifferently used for on this side or for beyond saw that the men of Israel fled and that Saul and his sons were dead they forsook the cities and fled and the Philistines came and dwelt in them 8 And it came to pass on the morrow when the Philistines came to strip the slain that they found Saul and his three sons fallen in mount Gilboa 9 And they cut off his head h As the Israelites did by Goliah and stripped off his armour and sent into the land of the Philistines round about to publish it in the house of their idols i To give them the glory of this Victory and among the people 10 And they put his armour in the house of Ashtaroth and they fastned his body to the wall of Beth-shan 11 ¶ And when the inhabitants of Jabesh-gilead k Which was beyond Iordan for the people on this side Iordan were fled from their Cities as was
what he performeth or perfecteth or fulfilleth but leaveth it to be understood as being easie to be understood He performeth or perfecteth to wit all that he hath promised engageth himself to perform what he hath begun to do or what is yet to be performed it being usual in the Hebrew Language to understand a Verbal Noun after the Verb. He implies that God iâ—… not like Men who make large Promises but either through Inability or Carelessness or Unfaithfulness do not perform them but will certainly be as good as his Word 3. He shall send g Either 1. His Angels as Dan. 3. 28. Or 2. His help Or 3. His hand which is understood after this Verb 2 Sam. 6. 6. by Comp. 1 Chron. 13. 9. where it is expressed Or rather 4. His Mercy and his Truth as it here follows where also this Verb is repeated before those Words from heaven and save me ‖ Or he Reproacheth him that would swallow me up from the reproach of him that would swallow me up h i. e. From that shameful Destruction which they Design to bring upon me Or rather as it is rendred in the Margent of our Bible and by many others and as it is in the Hebrew He hath reproached i. e. He will certainly put to Shame or Reproach him that would swallow me up by disappointing his Expectation and delivering me from his Rage i. e. Shall discover them by their proper Fruits to wit by affording his Gracious help in pursuance of his Promises Selah * Psal. 40. 11. 43. 3. 61. 7. God shall send forth his mercy and his truth 4. My soul is among * Psal. 35 17. 58. 6. lions k I Live in the midst of a Generation of fierce and Bloody men which both in Scripture and other Authors are oft called Lyons â—… I have my abode and Conversation I lye leven among m Which Particle is easily borrowed out of the foregoing Clause them that are set on fire n even the sons of men o Whereby he explains what he meant by Lyons and tells us they were Beasts in the shape of Men. whose teeth p Which may be considered Either 1. As Instruments of Destruction as they are in Lyons Or rather 2. As Instruments of Speech as they are in Men for it here follows by way of Explication as the manner is and their Tongue And both seem to signifie their wicked and pernicious Calumnies of which he every where Complains and particularly in the History to which this Psalm seems to Relate 1 Sam. 24. 10. and by which they designed to promote his Destruction are spears and arrows q i. e. They grievously wound my Name and are devised to do me Mischief and their * Psal. 55. 21. tongue a sharp sword m To wit of or from Hell as is fully expressed Iam. 3. 6. who are meer Fire-brands and Incendiaries that are continually breathing out their Wrath and Threatnings and incensing Saul against me 5. * Psal. 7. 6. 148. 13. Be thou exalted r Glorifie thy Power and Goodness and Justice and Faithfulness by my Deliverance all which are exposed to Censure and Reproach whilst thou sufferest ungodly Wretches to oppress and Triumph over the Innocent and Righteous that put their trust in thee O God above the heavens s i. e. Higher than the Heavens or to the highest degree possible Or above all the false Gods which are supposed to reside in Heaven let thy glory be above all the earth t i. e. Above all Men upon Earth some whereof do now Audaciously lift up themselves against thee and above thee Or though as the Hebrew Particle is commonly rendred and it is no New thing to have the same Word or Particle diversly taken in the same Verse as hath been formerly shewed the whole Earth not onely amongst thine own People but so that even the Heathens shall be forced to acknowledge and admire thy Glorious deeds 6. * Psal. 7. 16. 9. 15. They have prepared a net for my steps my soul is bowed down u Or was bowed down I was even ready to fall and Perish Oâ—… mine Heart was oppressed and almost overwhelmed they have digged a pit before me x Heb. Before my Face not in my sight for that would have been in in Vain Prov. 1. 17. but in my Way where they thought I would go into the midst whereof they are fallen themselves y This was fulfilled in Saul who by pursuing fell into his Hands 1 Sam. 24. 3. Selah 7. * Psal. 108. 1. c. My heart is ‖ Or Prepared sixed z Or established in a full assurance of thy merciful Help It was ready to sink with Fear or bowed down v. 6. but now I have through thy Grace Conquered my Fears and am fixed in a stedfast Belief of thy Promises Or is prepared to wit to sing and give Praise as it follows O God my heart is sixed I will sing and give praise 8. Awake up my glory a Either 1. My Soul Or rather 2. My Tongue the Instrument of Singing which he was now about to do v. 7. 9. awake psaltery and harp I my self will awake early b I will Rouse up and imploy all the Powers of my Soul and Body to set forth Gods Praises I will praise thee O LORD among the people c In the great Congregations amongst the Israelites of all Tribes who are called by this Name Deut. 33. 19. and amongst Heathens as I shall have occasion as he often had I will sing unto thee among the nations 10. * Psal. 36. 5. 71. 19. 89. 2. 108. 4. For thy mercy is great unto the heavens d i. e. Is most Evident and greatly Exalted and they truth unto clouds 11. Be * Vers. 5. thou exalted O God above the heavens let thy glory be above all the earth e. PSAL. LVIII The ARGUMENT This Psalm was Composed as very many others were upon the occasion of those wickedly Calumnies and unjust Censures and Sentences which were passed upon him by Saul and his Courtiers To the chief musician ‖ Or destroy not a Golden Psalm of David * Psal. 57. Tit. Al-taschith Michtam of David 1. DO ye indeed speak righteousness a The question implies a Denial You censure me freely without any Regard to Truth or Justice O congregation b The word signifies a Band or Company of men and seems to point at Saul's Judges and Counsellers who met together to Consult what they should do against David and probably passed a Sentence upon him as guilty of Treason and Rebellion do ye judge uprightly O ye sons of men c So he calls them Either 1. In Contempt and opposition of the sons of God or good Men. Or 2. By way of Admonition to mind them that they also were Men and must give an Account
silence a Plead for us not by words but by thine Actions O God hold not thy peace b Or be not deaf to our prayers and to the blasphemies of thine and our Enemies and be not still c i. e. Unactive and unconcerned for us O God 2 For lo thine enemies d They are not onely enemies to us thy people but also to thy Will and Name and Glory make a tumult e Or make a tumultuous noise both with their tongues reproaching thee and threatning us and with their Arms. and they that hate thee have lift up the head f Are grown potent and insolent and scornful 3 They have taken crafty counsel against thy people and consulted against thy hidden ones g i. e. Thy People of Israel as it is explained in the foregoing words and in the next Verse who are called God's hidden or secret ones to intimate the singular care and respect which God hath to them as to his peculiar treasure as they are called Exod. 19. 5. Psal. 135. 4. whom he will hide and preserve in the secret of his presence and under the shadow of his wings and withal to note their folly in seeking the destruction of those whom God was ingaged and resolved to protect 4 They have said Come and let us cut them off from being a nation that the name of Israel may be no more in remembrance h Whereby they shewed both their implacable rage and malice and their great assurance of success 5 For they have consulted together with one †Heb. heart consent they are confederate against thee i They have laid aside all their private quarrels and animosites and agreed together against thee 6 The tabernacles k Put for the People dwelling in them as Iob 12. 6. Prov. 14. 11. Hab. 3. 7. of Edom l Called the children of Seir 2 Chron. 20. and the Ishmaelites m Some of the posterity of Ishmael called by their Father's name as others of them are supposed by divers to be called Hagarens from their Grandmother Hagar See 1 Chron. 5. 10 20. of Moab and the Hagarenes 7 * Jos. 13. 5. Gebal n Either 1. The Giblites or Gâ—…balites dwelling near Zidon of whom 1 Kings 5. 18. Ezek. 27. 9. Or 2. An Arabian people so called by ancient Writers dwelling in the Southern Border of Canaan where most of the people here mentioned had their abode Yet some of these were in the Northern pâ—…s and not far from the other Gebal as some of the Philistins and the Tyrians and Ammon and Amalek the Philistins with the inhabitants of Tyre 8 Assur also is joyned with them o In their counsels and possibly with some of their Forces though not so openly and powerfully as afterwards †Heb They have been an arm to the children of Lot they have holpen the children of Lot p Moab and Ammon who were the principal parties in that War 2 Chron. 20. called here the Children of Lot to intimate their horrible degeneration from their pious Progenitors Selah 9 Do unto them as unto the * Judg 7. 22. Midianites as to * Judg. 4. 15 24. and 5. 21. Sisera as to Jabin at the brook of Kison 10 Which q Either 1. The Midianites Or rather 2. Iabin and Sâ—…sera who were overthrown near Taanach and Megiddo Judg. 5. 19. nigh unto which places was this Endor as appears from Ios. 17. 11. perished at En-dor they became as dung for the earth r They were trodden under foot and their Carkasses left unburied Compare 2 Kings 9. 37. Ier. 8. 2. and 16. 4. 11 Make their nobles like * Judg. 7. 25. Oreb and like Zeeb yea all their princes as * Judg. 8. 12 21. Zebah and as Zalmunna 12 Who said let us take to our selves the houses of God s The Houses and Lands of the Israelites which their God as they pretend gave them in Canaan to which they have no rightful Title For that we see was formerly objected by the Ammonites Judg. 11. 13. who were a chief party in this War So they seem to call them houses of God by way of irony and Derision in possession 13 O my God make them like a wheel t Whereas they promise to themselves a sure and firm possession in our Land let them be like a wheel or a round ball which being once tumbled down from the top of an hill runs down with great force and swiftness and stays not till it comes to the bottom and there also is very unstable and soon removed as the Stubble before the wind 14 As the fire burneth the wood and as the flame setteth the mountains u Understand by a Metonymy the Woods or Forests upon the Mountains which in those hot Countries when they had once taken fire either by lightning or by the design of men or by any accident did burn with great speed and irresistible violence on fire 15 So persecute them with thy tempest and make them afraid with thy storm 16 Fill their faces with shame that they may seek thy name x That being disappointed of their hopes and discerning the impotency of their Idols they may own and worship thee as the onely true God O LORD 17 Let them be confounded and troubled for ever yea Let them be put to shame and perish y But those of them that will not humble themselves before thee let them be utterly destroyed 18 That men may know z Or that they may know to wit by costly experience even by their own ruine what they would know by information for their own good ‖ The most high God and the God ‖ not onely of his People Irael as the Heathen fancied and as their Gods were confined to their particular and several Territories but the God and Governor of all the Nations and parts of the earth that thou whose name alone is JEHOVAH art the most high over all the earth PSAL. LXXXIV The ARGUMENT The Author of this Psalm seems to have been David partly because it is ascribed to no other and partly because it is most agreeable to his style and condition and the occasion of it his banishment or absence from the place of God's Worship either 1. In Saul's time which suits not with Verse 7. for then the Tabernacle was not in Zion Or rather 2. During Absalom's Rebellion To the chief Musician upon Gittith a Psalm ‖ Or Of. for the sons of Korah 1 HOw amiable are thy tabernacles a Thy tabernacle called tabernacles either 1. Because it consisted of several parts Or 2. To note its excellency as Behemoth or Beasts is put for one eminent beast Iob 40. 15. and wisdoms for excellent wisdom Prov. 1. 20. O LORD of hosts 2 * Psal. 42. 1 2. and 63. 1. My soul longeth yea even fainteth b Or is consumed with grief for want of
Ruler of many Countries and indeed of all Nations except that of Israel or the Roman Empire which was the great enemy and obstructer of Christs Kingdom and therefore was to be destroyed by him as is declared Dan. 2. 44. 45. 7. 7 c. or the great Antichrist or the Beast after which the whole World wondered Revel 13. 3. which Christ will destroy as we read 2 Thess. 2. 8. and in divers places of S. Iohns Revelation Or 2. of all those Heads or Princes which oppose him the Singular number Head being here put collectively for Heads as is very usual in the Hebrew Tongue and Text. And so the meaning is that none of Christs enemies though never so many or great and their Empire be never so large and potent shall be able to withstand his force or escape out of his hand and that he shall not onely destroy the common Souldiers but also their greatest Commanders and Princes who in such cases do frequently make their escape But this and the other like passages both here and in the Prophets are not to be understood grosly and carnally but spiritually according to the nature of Christs Kingdom the weapons of Christs warfare by which he accomplisheth his great works being spiritual and therefore such must be his battels and judgments as is evident from many other Scriptures although these also are followed many times with temporal plagues over ‖ Or great many countries 7 He shall drink of the brook in the way g This may be understood either 1. properly to express the great fervency and diligence of the Messias in the prosecution of his business who having routed and destroyed the main body of his enemies forces pursues those that fled with such eagerness that he will not lose any time in refreshing himself as might seem necessary after such hot and hard service but will content himself with drinking a little water out of the brook which he finds in his way that being a little refreshed therewith he may proceed with more vigour and efficacy in his work And so this place alludes to the History of Gideons 300 men who onely lapped a little of the water of whom see Iudg. 7. Or 2. metaphorically to express the humiliation and Passion of the Messias and thereby to prevent a great mistake which might arise in mens minds concerning him from the great successes and victories here ascribed to him which might induce them to think that the Messias should be exempted from all sufferings and be crowned with constant and perpetual Triumphs To 〈◊〉 this conceit he intimates here that the Messias before 〈◊〉 obtain that power and glory mentioned in the foregoing verses should have a large portion of afflictions in the way to it or whilst he was in the way or course of his life before he came to his end or rest and to that honour of sitting at his Fathers right hand Waters in Scripture do very frequently signifie afflictions or sufferings as Psal. 42. 7 c. To drink of them signifies to feel or bear them as Isa. 51. 17. Ier. 25. 15. 49. 12. Mat. 20. 22. and in this case it may note Christs willing submission to them A brook or river of water is oft used in Scripture to express a great abundance either of comforts as Psal. 36. 8. or of tribulations as Psal. 18. 4. 124. 4. and therefore may be more fitly used in this place than a cup by which the afflictions of other men are commonly expressed to intimate that the sufferings of the Messiah were unspeakably more and heavier than the sufferings of other men and that he should drink up not a small cup but the whole river or Sea of his Fathers wrath due to our sins therefore h Which word may note either the effect or the consequent of his sufferings shall he lift up the head i i. e. Shall be delivered from all his sorrows and sufferings and exalted to great glory and joy and felicity as this phrase usually signifies as Psal. 3. 4. 27. 6. Ier. 52. 31. and oft elsewhere as on the contrary to hang down the head is a signification of great grief and shame as Lament 2. 10. PSAL. CXI The excellency of this Psalm appears as from other things so from the Psalmists care to digest the several parcels of it into an exact order according to the order of the letters of the Hebrew Alphabet that it might be better fixed in the memories of those who read it It is a short yet full commemoration of Gods works 1 * 〈◊〉 〈◊〉 PRaise ye the LORD I will praise the LORD with my whole heart in the assembly of the upright a Of the sincere Worshippers of God of the Israel of God as this very word is explained Numb 23. 10. where they who are called Israel in one clause are called righteous or upright in the next And this title he gives to the Assembly or Congregation of Israelites partly because many of them were such and he was obliged in charity to judge all of them to be so of whom he had no evidence to the contrary partly because upright persons do most exercise and delight themselves in this duty of praising God and hypocrites though sometimes they give themselves to prayer yet are very apt to neglect the duty of thanksgiving partly because this duty of praise is most comely for the upright Psal. 33. 1. and partly because Davids heart was most united to the sincere Israelites and his desire was as far as he could to associate himself with such in the worship and service of God and in the congregation 2 The works of the LORD b Either 1. the works of Creation or rather 2. the works of his Providence in the World and especially in and for his Church and people of which he speaks in the rest of the Psalm are great c For the infinite power and wisdom and goodness manifested in them sought out d Highly valued and regarded as this very word and phrase is used Deut. 11. 12. Isa. 62. 12. or frequently called to mind and diligently meditated upon when others either never regard them or instantly forget them or found out as this word is taken Isai. 65. 1. the antecedent being put for the consequent which is frequent in Scripture as Rom. 12. 2. where proving or trying for so the Greek word there signifies is put for approving which follows after it And found out i. e. truly and throughly understood both as to the nature of them and Gods counsels and ends in them whereas the works of God are oft-times not apprehended or minded or are mistaken and misconstrued by ungodly men of all them that have pleasure therein e Of all them who take delight in observing and considering the works of God 3 His work f Either all his works of which see the Note 〈◊〉 v. 2. or that eminent branch of
this Worlds good 1 Joh. 3. 17. from †Heb the owners thereof them to whom it is due g Heb. from the Lords or owners of it from those who have any kind of right to it either 1. by the Law of Justice and Equity prescribed both by the natural and written Laws of God and by the civil Laws of men So this place commands the payment of just debts and the restitution of things either found or committed to our trust or taken from others by fraud or violence Or 2. which seems to be chiefly intended by comparing this with the next Verse though the former is not to be excluded by that great and soveraign Law of Love or Charity which God hath written in the Hearts of men by Nature and frequently and severely injoyned in his word whereby every Man is obliged according to his ability and opportunity to pitty and relieve such as are in real want or misery who in that case are here called the Owners of our goods not in respect of men as if men in want might seize upon the riches of others but in respect of God who is the soveraign Lord and onely true Proprietary of all mens Estates who giveth them when and to whom he pleaseth and who doth not give away his right nor make men absolute Lords of them to dispose them as they will but onely allowes them the use and comfort of them upon such conditions and with such reservations and Rent-charges as I may call them as he hath appointed whereof this is one that men should readily and freely communicate them to other men who need and require their help And such actions though they be acts of Charity and Bounty to men yet as to God they are acts of Righteousness as they are called Prov. 11. 18. 2 Cor. 9. 9. and in many other places when it is in the power of thine hand to do it h Either 1. to withold it Or 2. to do good And this Clause may be added either 1. as a limitation to intimate that God expects from men according to what they have and not according to what they have not as is said 2 Cor. 8. 12. Or 2. as an argument to perswade them to take the present season to perform this duty when they are capable of so doing because by the changes of this World and the course of Divine providence they may be disenabled from the performance of this great and necessary duty and then they will be without excuse 28. * Lev. 19. 13. Deut. 24. 15. Say not i The former Verse forbad the denial and this forbids the delay of this duty unto thy neighbour k Unto any Man as the word Neighbour is commonly used in Scripture as hath been oft proved Go and come again and to morrow I will give l To wit what is thy due in manner before expressed or what thou needest for this word is generally used concerning free or charitable gifts and not concerning due debts when thou hast it by thee 29 ‖ Or practise no evil Devise not evil m Any thing injurious or hurtful Having commanded doing of good v. 27 28. he here forbids doing or designing any evil against thy neighbor seeing he dwelleth securely by thee n Relying upon thine integrity do not therefore betray thy trust which is hateful even to Heathens 30. Strive not o Either by words before the Magistrate or otherwise by thine actions with a man without cause p Without just and necessary cause if he have done thee no harm q Whereby he clearly implies that in case of injury a Man may by all lawful means defend himself 31. * Ps. 37. 1. Envy thou not †Heb. a man of violence the oppressor r For his impunity and success in his wicked designs and the Wealth which he gains by his unrighteous practices and choose none of his ways s For what men envy in others they seek to obtain for themselves 32. For the froward t Or perverse who walketh in crooked or sinful paths as the Oppressour last mentioned opposed to the upright Man who is called right or straight as Deut. 32. 4. Prov. 29. 27. is abomination to the LORD u God hates him and therefore sooner or later he must needs be extremely and eternally miserable * Ps. 25. 14. but his secret is with the righteous x They are God's Friends and Favourites to whom he familiarly imparts as men use to do to their Friends his mind and counsels or his secret favours and comforts to which other men are strangers Compare Psal. 25. 14. Ioh. 15. 15. Revel 2. 17. 33. * Levit. 26. 14 c. Mal. 2. 2. The Curse of the LORD is in the house of the wicked y Not onely upon his own Person but also upon his Posterity and upon all his domestical concerns but he blesseth the habitation of the just 34. * Jam. 4. 6. 1 Pet. 5. 5. Surely he scorneth z He will expose them to scorn and contempt the scorners a Proud and insolent Sinners who make a mock at sin Prov. 14. 9. and at God and Religion also and despise all counsels and means of amendment Comp. Psal. 1. 1. Prov. 1. 22. but he giveth grace b To wit favour both with himself and with men as this Word and Phrase is used Exod. 3. 21. 11. 3. 12. 36. Eccles. 9. 11. Luk. 2. 52. c. unto the lowly 35. The wise shall inherit glory c Shall enjoy it not onely for a season as wicked men oft-times do but as an Inheritance constantly and to perpetuity but shame †Heb. exalteth the fools shall be the promotion of fools d In stead of that glory which they greedily seek they shall meet with nothing but ignominy Or as it is in the Margent shame exalteth or lifteth up fools i. e. it makes them manifest and notorious as this very word is used Prov. 14. 29. Or as the words lie in the Hebrew Text fools take or carry away as this word is here rendred by divers both ancient and modern Translators and as it is used Levit. 6. 10. 15. and oft elsewhere shame to wit as his proper Portion or Inheritance which is here very fitly opposed to the Portion or Inheritance of the Just. And although the Verb be singular yet it agrees well enough with the Noun plural because this is taken distributively such constructions being very usual in the Hebrew Text. CHAP. IV. 1. HEar ye children the instruction of a father a Of me your Teacher who have paternal authority over you and affection to you and attend to know understanding 2. For I give you good doctrine b Not vain or foolish or false or pernicious counsels but such as are true and profitable forsake ye not my Law c God's Law or Commands delivered
to you by my mouth See on Chap. 3. 1. 3. For I was †Heb. a Son to my Father my fathers son d In a special manner his best-beloved Son and designed to be his Successor in the Throne * 1 Chr. 29. 1. tender e Young and tender in years and capable of any impressions and tenderly educated and onely beloved f Heb. onely or the onely Son Or rather because Bathsheba seems to have had other Sons 1 Chro. 5. 1. as an onely Son as dearly beloved as an onely Son in which sense this Title is given to Isaac Gen. 22. 2. 12 16. though he had another Son and to others And all these circumstances are mentioned to shew the necessity and great benefit of wholesome instruction which his Royal Parents would not neglect no not in his tender years and thereby to prepare and excite them by his example to receive instruction in the sight of my mother 4. * 1 Chr. 28. 9. He taught me also and said unto me g The following Verses at least as far as the Tenth Verse are propounded as the words of David that the Name of so great a King and Holy a Prophet might add the more Authority and Efficacy to his Counsels Let thine heart retain my words * Ch. 7. 2. keep my commandments and live h i. e. Thou shalt live It is a promise in the form of a command as Chap. 3. 25. 5. Get wisdom get understanding forget it not neither decline from the words of my mouth i From the belief and practice of my Word 6. Forsake her not and she shall preserve thee love her k He intimates that it is not enough to do what is good which may somtimes proceed from worldly or sinful Motives but that we must have a sincere and fervent love to it and she shall keep thee 7. Wisdom is the principal thing l The most excellent of all possessions therefore get wisdom and with all m Even with the price of all though it cost thee the loss of all which thou hast Or in or among all Whilst you labour for other things do not neglect this thy ‖ Or substance Ch. 23. 23. getting get understanding 8. Exalt her n Let her have thine highest esteem and affection and she shall promote thee she shall bring thee to honour o Both with God and men which Solomon knew by experience when thou dost embrace her 9. She shall give to thine head * Ch. 1. 9. an ornament of grace p i. e. An acceptable or beautiful ornament such as they used to put upon their heads ‖ Or she shall compass thee with a Crown of Glory a crown of glory shall she deliver to thee 10. Hear O my son and receive my sayings and the years of thy life shall be many 11. I have taught thee in the way of wisdom q Either 1. which precureth Wisdom Or 2. which Wisdom directeth thee to walk in I have led thee in right paths 12. When thou goest thy steps shall not be straitned r Thou shalt manage thine affairs with great facility and safety and success It is a Metaphor from those who walk in a strait and uneven path where they are apt to stumble and fall * Ps. 91. 11 12. Ch. 3. 23. and when thou runnest thou shalt not stumble s Not miscarry 13. * Ch. 3. 18. Take fast hold of instruction let her not go keep her for she is thy life t The conducter and preserver and comfort of thy life 14. * Ps. 1. 1. Ch. 1. 10. 15. Enter not into the path of the wicked u Avoid their courses and company and go not * in the way of evil men x Do not proceed further If thou hast unadvisedly entred into it do not persist in it but get thee speedily out of it 15. Avoid it pass not by it y Keep at a great distance from it Compare Iob 22. 23 Prov. 5. 8. turn from it z Shun all occasions of sin and pass away 16 For they sleep not a They cannot compose themselves to sleep with quietness and satisaction to their own minds except they have done mischief and their sleep is taken away unless they cause some to fall b Into their own Snares either into sin or into mischief 17. For they eat the bread of wickedness c The sense is either 1. Wickedness is as necessary and as pleasant to them as their Bread Which suits well with the former Verse Or 2. They live wholly upon what they get by wicked courses Which gives the reason of what he last said why they could not sleep without prey and drink the wine of violence d i. e. Gotten by violence See on the former Clause 18. But the path of the just is as the shining light e The common course of their lives or actions is pure and spotless clear and certain safe and comfortable as light is that shineth more and more unto the perfect day f Just men do daily more and more grow in knowledge and grace and consolation until all be perfected and swallowed up in glory 19. The way of the wicked is as darkness g Full of gross ignorance and errour of uncertainty and confusion of wickedness of danger and misery all which come under the name of darkness in Scripture use and suit well with the context they know not at what they stumble h Heb. shall stumble Though they are always in danger yet they are always secure and do not discern their danger nor the cause or manner or time of their ruine till they be surprized with it 20. My Son attend to my words incline thine ear unto my sayings 21. * Ch. 3. 3 21. Let them not depart from thine eyes keep them in the midst of thine heart i Heartily love them and stedfastly retain them 22. For they are life unto those that find them and * Chap. 3. 8. †Heb. Mediâ—… health to all their flesh 23. Keep thy heart k Thy mind and thoughts and especially the will and affections which are the more immediate and effectual cause of all mens actions †〈◊〉 above 〈◊〉 keeping with all diligence for out of it are the issues of life l From thence proceed all the actions as of the natural so of the Spiritual life which lead to Eternal life and happiness as on the contrary all evil actions tending to Death spring from thence which is here implied 24. Put away from thee †Heb. frowâ—… of â—…th and 〈◊〉 of 〈◊〉 a froward mouth m All sorts of sinful words which proceed from and discover an evil Heart and perverse lips put far from thee 25. Let thine Eyes look right on n Direct all thine actions by a good intention to a right end and keep
in the crooked paths of wickedness 18 * Ch. 11. 2. 18. 12. Pride goeth before destruction s It is commonly a forerunner and cause of mens ruine because it highly provokes both God and Men. and an haughty spirit before a fall 19 Better it is to be of an humble spirit with the lowly than to divide the spoil with the proud t Who will spoil and rob others to maintain their own Pomp and Luxury 20 ‖ Or he that understandeth a matter He that handleth a matter wisely u He who orders his affairs with discretion Or as others both ancient and later Interpreters take it He that understandeth or at endeth to the Word to wit the Word of God which is called absolutely the Word Prov. 13. 13. and elsewhere making that the rule of his actions shall find good x Shall obtain happy success and whoso * Psal. 2. 12. 34. 8. 125. 1. Isa. 30. 18. Jer. 17. 7. trusteth in the LORD y Who doth not trust to his own prudence or diligence but to God's providence and blessings Or who mixeth God's Word with Faith as the Phrase is Heb 4. 2. happy is he z He shall not onely find some good but shall certainly attain to true happiness 21 The wise in heart shall be called prudent a The sense is either 1. He who hath Wisdom or sound knowledg in his Heart will shew it by his prudence in 〈◊〉 his Actions Or rather 2. He who is truly wise or prudent or intelligent all which words most commonly signify one and the same thing both in this and in other Books of Scripture shall be so called or accounted by others and the sweetness of the lips b Eloquence added to Wisdom the faculty of expressing a Man's mind fitly and freely and acceptably increaseth learning c Both in himself for whilst a Man teacheth others he improveth himself and especially in others who by this means are induced to hear and receive his good instructions Wisdom gets a Man repute with others but this faculty of right speaking makes a wise Man more instrumental to do good to others 22 * Ch. 13. 14. 14. 27. Understanding is a well-spring of life d Is contiâ—…ually suggesting wholesom and saving Instructions to him that hath it e And to others also as is understood from the following clause but the instruction of fools is folly f Their most grave and serious counsels are foolish 23 The heart of the wise †Heb. maketh wise teacheth his mouth g Directeth him what and when and how to speak and keepeth him from speaking rashly and foolishly and addeth learning to his lips h i. e. Inableth him to speak learnedly and wisely Or increaseth Learning in himself and others by as this Hebrew Particle oft signifies and is by some rendred here his lips i. e. by his wise speeches that this may agree with the latter clause of v. 21. where this same Phrase is used 24 * Ch. 15. 26. Pleasant words i The Discourses of the wise last mentioned v. 23. which yield both profit and delight their wholesom counsels and refreshing comforts are as an honey-comb sweet to the soul and health to the bones k To the body Synecdochically expressed by the Bones the strongest and greatest parts of it and the supporters of the rest 25 * There is a way that seemeth right unto a man but the end thereof is the ways of death l This whole Verse was delivered before Ch. 14. 12. and is here repeated partly for its great importance and usefulness to prevent that self-deceit which is so common and dangerous and partly to keep men from leaning too much to their own understanding and to oblige them to seek and receive the good counsels of wise and holy men 26 * Eccles. 6. 7. †Heb. the Soul of him that laboureth He that laboureth laboureth for himself m For his own use and benefit The scope of the Proverb is to commend and press diligence in a Man's calling and to condemn idleness for his mouth †Heb. boweth unto him craveth it of him n Heb. boweth to him as a suppliant beggeth him to labour that it may have somthing to put into it for its own comfort and for the nourishment of the whole Body 27 †Heb. a man of Belial An ungodly man diggeth up evil o Inventeth or designeth mischief to others and prosecuteth his evil designs with great and constant industry and in his lips there is as a burning fire p As his thoughts so also his words are very vexatious and pernicious his Tongue is set on fire of Hell and sets himself and others on fire by lyes and slanders and other provoking speeches 28 * Ch. 6. 14. 19. 15. 18. 26. 21. 29. 22. A froward q Or perverse who perverteth his words and ways who pleaseth not God and is contrary to men as was said of the Jews 1 Thess. 2. 15. man †soweth strife r by whispering such things as may provoke one against another and * Ch. 17. 9. a whisperer s Who secretly carry Tales from one to another publishing those evil words and actions which they should conceal and detracting from their good actions and perverting such as are innocent with their false constructions separateth chief friends t Heb. a chief Friend the Singular number put for the Plural as is frequent in the Hebrew Text. 29 A violent man u Heb. A Man of violence i. e. devoted to violent and injurious courses enticeth his neighbour x Into a confederacy with him in his wicked practices as it follows and leadeth him into the way that is not good y i. e. That is very sinful as this Phrase is used Prov 17. 26. 18. 5. and oft elsewhere 30 He †Heb. sâ—…eth 〈◊〉 shutteth his eyes z That his Thoughts may be more free and intent to contrive mischief to devise froward things moving his lips a Which is the gesture either 1. of one whose Thoughts are deeply engaged Or 2. of one that speaketh or maketh signs to others to assist him in executing that wickedness which he hath contrived he bringeth evil to pass 31 * Ch. 20. 29. The hoary head is a crown of glory b A great Honour and Ornament as it is a singular Blessing of God a token of great experience and prudence as it comes nearest to God who is called The Ancient of Days Dan. 7. 9. if †Heb iâ—… 〈◊〉 or 〈◊〉 be found it be found in the way of righteousness c If it be accompanied with true Piety otherwise an old Sinner is accuâ—…sed Isa. 65. 20. Heb. it shall be found c. This is a priviledge promised to righteous Persons Exod. 20. 12. Prov. 3. 16.
their Destruction is wholly from themselves Compare Hos. 13. 9. evil unto themselves 10 Say ye f God hath said it and doth now by me say it and you O ye Priests and Levites say it in your Sermons to the People to the righteous That it shall be well with him for they shall eat of the fruit of their doings g Let not them fear for God will be their Safeguard and Portion in the common Calamity 11 Wo unto the wicked h These heavy Judgments are designed against them and shall certainly find them out though here they be mixed with the Righteous it shall be ill with him for the reward of his hand shall be †Heb. done to him given him 12 ¶ As for my people * Ver. 4. children are their oppressours and women i Either 1. properly so called by their Favour and Power with the Rulers or 2. weak and effeminate Rulers such being called Women both in Sacred and Profane Writings rule over them O my people * Chap. 9. 16. ‖ Or they which call thee blessed they which lead thee k Thy Rulers Civil and Ecclesiastical whose Duty it is to shew thee thâ—… right way Or as others They that bless thee i. e. thy false Prophets which flatter thee and speak Peace to thee cause thee to erre and †Heb. swallow up destroy the way of thy paths l Keep thee from the Knowledge or Practice of that Way which leads to thy Salvation and mislead thee into evil Courses by their wicked Counsels or Examples 13 The LORD standeth up m He will shortly and certainly stand up as a Judge to enquire into the Cause and to give Sentence to plead and standeth to judge the people n i. e. To defâ—…nd and deliver them or to judge for them as this Phrase is oft used 14 The LORD will enter into judgment with the ancients o The Princes or Rulers as it is explained in the next Clause who are oft called Elders because such were commonly and fitly chosen out of those who were ripe in years of his People and the Princes thereof for ye have ‖ Or burâ—…t up eaten up p Destroyed in stead of preserving and dressing it as you should have done the vineyard q The Church and Commonwealth of Israel which is oft called Gods Vineyard as Psal. 80. 8 14 15. Isa. 5. 1. Ier. 2. 21. c. and here the vineyard by way of eminency or the vineyard which was committed to your care to keep the spoil of the poor r The Goods which you have violently taken away from the Poor is in your houses 15 What mean ye s What Warrant have ye for it How durst you presume to do it that ye beat my people to pieces and grind t Or batâ—…er as the Word is used Exod. 32. 20. Smite them cruelly See Chap. 58. 4. the faces of the poor saith the Lord GOD of hosts 16 ¶ Moreover the LORD saith Because the daughters of Zion u The Women as hitherto he reproved the Men. are haughty and walk with stretched-forth necks x Affecting Stateliness Psal. 75. 5. and to seem tall and †Heb. deceiving with their eyes wanton eyes y Or as others twinkling with their eyes in a lascivious manner walking and ‖ Or tripping nicely mincing as they go z After the manner of loose and wanton Persons and making a tinkling with their feet a By some Ornaments which they wore upon their Shoes 17 Therefore the Lord will smite with a scab the crown of the head b Will by sending Scabs or by other ways take off the Hair of their Head which is a Womans Glory 1 Cor. 11. 15 and which doubtless ministred to their Pride and Wantonness Others render it He will make bald c. of the daughters of Zion and the LORD will †Heb. make naked discover their secret parts c By giving her into the power of those Enemies that shall either strip her of all her Raiments not leaving her sufficient to cover her Nakedness or otherwise abuse her by such immodest and contemptuous Actions Compare Isa. 47. 3 Ezek. 16. 37. 23 10 26 18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet and their ‖ Or net-works cauls d As for this and the other Hebrew words here following I judge it unnecessary and improper to trouble the English Reader with the differing Interpretations given of them by Learned Men which the Curious may find in my Latin Synopsis It is agreed by all that they were Ornaments used by that People in those Times and made Fewel to their Lusts. And it is of no concernment to the Direction either of our Faith or Manners exactly to understand the Nature and Differences of them And therefore I shall take them as they are in our Translation and their round tires like the moon e There were in ancient Times and at this day there are some Jewels or other Ornaments worn which carry a manifest resemblance to the Moon or Half-moon Compare Iudg. 8. 21 26. 19 The ‖ Or sweet balls chains and the bracelets and the ‖ Or spangled ornaments mufflers 20 The bonnets f These were Ornaments to cover the Head common both to Men as Exod. 39. 28. and to Women as here and the ornaments of the legs and the head-bands and the †Heb. houses of the soul. tablets g Heb. the houses of the soul or of lâ—…fe or of breath Whereby he seems to mean Boxes of excellent Perfumes which are of great efficacy to revive our drooping Spirits and to that end are oft applied to such as are ready to saint away and the ear-rings 21 The rings and the nose-jewels h Which were fastned to the Head and hung down upon the Forehead to the beginning of the Nose Of which see Gen. 24. 22 47. Iudg. 8. 24. c. 22 The changeable suits of apparel and the mantles and the wimples and the crisping-pins i Of Silver or Gold either used to curl the Hair or rather fastned and worn in the Hair which Custom is not altogether disused at this day 23 The glasses k The Looking-glasses as we call them though in truth they were not made of Glass but of bright and burniâ—…ed Bâ—…ass and the fine linen and the hoods and the vails 24 And it shall come to pass that in stead of sweet smell l Those Perfumes mentioned v. 20. there shall be stink m From their scabs mentioned v. 17. or from other ill usages of their Enemies and in stead of a girdle n Which were fine and costly and useful to gird their Garments about them a rent o Either the rending of their Garments for grief or torn and tattered Garments not sufficient to cover their Bodies
away safe and none g Neither the Iews themselves nor the Egyptians to whose help they will trust nor any of their Confederates shall deliver it 30 And in that day they shall roar against them like the roaring of the sea h Which is violent and frightful and if one * Chap. 8. 22. look unto the land behold darkness and ‖ Or distress sorrow i Darkness to wit Sorrow the latter Word explains the former and the Particle and is put expositively as it is frequently ‖ Or when it is light it shall be dark in the destructions thereof and the light is darkned in the heavens thereof k When they look up to the Heavens as men in distress usually do they see no Light there their Comforts are wholly eclipsed and their Hopes are like the giving up of the Ghost CHAP. VI. IN the year that * 2 Kings 15. 7. king Uzziah died I * John 12. 41. saw a In a Vision or Ecstasie also the Lord b Either 1. God the Son who frequently appeared to the Patriarchs and Prophets and that sometimes in the form of a Man Or rather 2. the Divine Majesty as he subsisteth in Three Persons as may be gathered both from the Plural Number â—…s used of this Lord v. 8. and by comparing other Scriptures for God the Father is described as sitting upon a Throne Dan. 7. 9 13. and elsewhere and the Glory of God here manifested is said to be Christ's Glory Iob. 12. 41. and the Words of the Lord here following are said to be spoken by the Holy Ghost Act. 28. 25. sitting upon a throne c In the posture of a Judge to hear Causes and give Sentence high and lifted up d Towards the Roof of the Temple and ‖ Or the skirts thereof his train e Or as the Word properly signifies and is here rendred by divers the skirts or borders of him or of it to wit his Royal and Judicial Robe for he is represented as a Judge filled the temple f His glorious Robes reached down to the bottom of the Temple and were spread abroad in the Temple which was an Evidence of a more than ordinary Majesty The Temple may be here taken either 1. largely and so it includes the Courts as well as the House as that Word is oft used or 2. strictly for the House it self or for that part of the Temple in which this Vision was exhibited which may seem to have been the Porch for that was much higher than the other Parts 2 Above it stood g As Ministers attending upon their Lord and waiting to receive and execute his Commands the Seraphims h Certain holy and blessed Angels thus called from fire and burning which this Word properly signifies to represent either 1. their Nature which is bright and glorious subtil and pure and spiritual like Fire or 2. their Property of fervent Zeal for God's Service and Glory or 3 their Office and present Employment which was to execute God's Vengeance upon the Iews and to burn them up like Dross each one had six wings * Ezek. 1. 11. with twain he covered his face i Out of profound Reverence as being so sensible of the infinite distance between God and him that he durst not presume to look directly upon him and judg'd himself neither able nor worthy to behold the Brightness of his Glory and with twain he covered his feet k Either 1. his secret Parts which sometimes come under that name as Deut. 28. 57. Isa. 7. 20. 36. 12. of which see more in my Latin Synopsis upon Exod. 4. 25. And so this is done for our â—…nstruction to teach us Modesty and Chastity Or 2. their Feet properly so called as that Word is generally used from which use we should not depart without necessity which with submission seems not to be in this place And so this may signifie a sence of their own natural though not moral Infirmity and a desire that God would not too severely examine all their Ways and Actions which the feet commonly signifie because though they did not swerve from God's Commands yet they were not worthy of the acceptation nor suitable to the Dignity of so glorious a Majesty and with twain he did flie l Which signifies their great forwardness and expedition in executing God's Commands Comp. Dan. 9. â—…1 3 And †Heb. this cried to this one cried unto another m Singing in Consort the Praises of their Lord. and said * Rev. 4. 3. Holy holy holy n 〈◊〉 is repeated thrice either 1. to intimate the Trinity of Persons united in the Divine Essence or 2. that he was most eminently and unquestionably holy in his present Work of Judgment and in all his Ways such Repetitions being very frequent in Scripture for the greater assurance of the thing as Ier. 7. 4. Ezek. 21. 9. is the LORD of hosts †Heb. his glory is the fulness of the whole earth the whole earth o Not onely Conaan to which the Iews did vainly and arrogantly confine the Presence of God but all the World Which seems to have a respect to the Conversion of the Gentiles which did accompany the plenary and last Execution of this Judgment here threatned against the Jewish Nation v. 10. as is evident by comparing this with Mat. 13. 14 15. Act. 28. 19. and other places of the New Testament is full of his glory p Of the Effects and Demonstrations of his glorious Holiness as well as of his Power and Wisdom and Goodness 4 And the posts of the †Heb. threâ—… door q Together with the Door it self as if the Door was to be removed and the Temple thereby to be exposed to the view and rapine of profane Persons Such violent Motions were commonly Tokens of God's Anger moved at the voice of him that cried r To wit the Angel which cried v. 3. and the house was filled with smoak s Which elsewhere is a Token of God's Presence and Acceptance as Exod. 40. 34. 1 Kings 8. 10. but here of his Anger as Psal. 18. 8. and elsewhere 5 Then said I Wo is me for I am †Heb. cut off undone because I am a man of unclean lips t I am a great Sinner as many other ways so particularly by my Lips which being in a special manner consecrated to God by my Prophetical Office should have been intirely devoted to him But alas my Speeches either to God in Prayer or from God in Preaching and Prophecying to the People have been mixed and defiled with so much irreverence dulness distraction of Thoughts and Affections carnal Fear and many other Infirmities that I dread the thoughts of appearing before thy Judgment-seat which I see erected in this place For Isaiah had been a Prophet before this time chap. 1. 1. and was now called
he sees fit and necessary for them * 2 Kin. 19. 31. upon mount Zion and on Jerusalem I will †Heb. visit upon punish m Heb. visit to wit in wrath as before on v. 3. the fruit †Heb. of the greatness of the heart of the stout heart of the king of Assyria and the glory of his high looks n His insolent Words and Carriages proceeding from intolerable Pride of Heart 13 For he saith o Not onely within himself but before his Courtiers and others By the strength of my hand I have done it and by my wisdom p I owe all my Successes to my own Power and Valour and wise Conduct and to no other God or Man for I am prudent and I have removed the bounds q I have invaded their Lands and added them to my own Dominions as this Phrase is used Prov. 22. 28. Hos. 5. 10. of the people and have robbed their treasures r Heb. their prepared things their Gold and Silver and other precious things which they had long been preparing and laying in store and I have put down s Deprived of their former Glory and Power the inhabitants ‖ Or like many people like a valiant man 14 And my hand hath found as a nest t As one findeth young Birds in a Nest the nest being put for the Birds in it as Deut. 32. 11. No less easily do I both find and take them the riches of the people and as one gathereth eggs that are left u Which the Dam hath left in her Nest. This is more easie than the former for the young Birds might possibly make some faint resistance or flutter away but the Eggs could do neither have I gathered all the earth x All the Riches of the Earth or World An Hyperbole not unusual in the Mouths of such Persons upon such Occasions and there was none that moved the Wing or opened the mouth or peeped y As Birds do which when they see and cannot hinder the robbing of their Nests express their Grief and Anger by hovering about them and by mournful Cries 15 Shall the ax boast it self against him that heweth therewith z How absurd and unreasonable a thing is it for thee who art but an Instrument in God's hand and canst do nothing without his leave and help to blaspheme thy Lord and Master who hath as great a power over thee to manage thee as he pleaseth as a Man hath over the Ax wherewith he heweth or shall the saw magnifie it self against him that shaketh it ‖ Or as if a rod should shake them that lift it up as if the rod should shake it self against them that lift it up a Or as it is rendred in the Margin and by other Interpreters as if a rod should shake i. e. shall pretend to shake or should boast that it would or could shake which may easily be understood out of the foregoing words them that lift it up or as if the staff should lift up ‖ Or that which is not wood it self as if it were no wood b As if a Staff should forget that it was Wood and should pretend or attempt to lift up it self either without or against the man that moveth it Which is absurd in the very supposition of it and were much more unreasonable in the practice Nor are thy Boasts less ridiculous 16 Therefore shall the Lord the Lord of hosts c The Sovereign Lord and General of thine and all other Armies send among his †Heb. fatnesses fat ones leanness d Strip him and all his great Princes and Commanders of all their Wealth and Might and Glory and under his glory he shall kindle a burning like the burning of a fire e He will destroy his numerous and victorious Army and that suddenly and irrecoverably as the Fire doth those combustible things which are cast into it Which was fulfilled 2 Kings 19. 25. 17 And the light of Israel f That God who is and will be a comfortable Light to his People shall be for a fire g To the Assyrians who shall have Heat without Light as it is in Hell and his holy One for a flame and it shall burn and devour his thorns and briers h His vast Army which is no more able to resist God than dry Thorns and Briers are to oppose the Fire which is kindled among them in one day 18 And shall consume the glory of his forest i Of his great Army which may not unfitly be compared to a Forest either for the multitude of their Spears which when lifted up together resemble the Trees of a Wood or Forest or for the numbers of Men which stood as thick as Trees do in a Forest. and of his fruitful field k Of his Soldiers which stood as thick as Ears of Corn do in a fruitful Field Heb. of his Carmel Wherein it is not improbably conjectured by our late most Learned Mr. Gataker that there is an Allusion to that Brag of the Assyrian who threatens that he would go up to the sides of Israels Lebanon and to the forest of his Carmel and there cut down the tall cedars thereof Which though it was not uttered by the Assyrian till some years after this time yet was exactly foreknown to God who understandeth mens thoughts and much more their Words afar off Psal. 139. 2 3 4. and therefore might direct the Prophet to use the same Words and to turn them against himself Whereas thou threatnest to destroy Israel's Carmel I will destroy thy Carmel †Heb. from the soul and even to the flesh Job 14. 22. both soul and body l i. e. Totally both inwardly and outwardly both Strength and Lise Heb. from the soul even to the flesh Which may possibly signifie the manner of their Death which should be by a sudden Stroke of the destroying Angel upon their inward and vital Parts which was speedily followed by the consumption of their Flesh. See Isa. 37. 35 36. and they shall be m The State of that King and of his great and valiant Army shall be as when a standard-bearer fainteth n Like that of an Army when their Standard-bearer either is slain or rather flees away which strikes a Panick Terrour into the whole Army and puts them to flight 19 And the rest of the trees of his forest o The Remainders of that mighty Host. shall be †Heb. number Job 16. 22. few that a child may write them p That they may be easily numbred by the meanest Accomptant A Child may be their Mustermaster 20 And it shall come to pass in that day that the remnant of Israel and such as are escaped of the house of Jacob q Such Ieus as shall be preserved from that sweeping Assyrian Scourge by which great numbers both of Israel and Iudah were destroyed
in all thy ways and therefore a Lover of Uprightness and of all upright Men dost weigh i. e. examine the path of the just the Course of his Actions and which is implied dost approve of them and therefore direct them to an happy issue But the Words are otherwise rendred by some late Learned Interpreters to this purpose Thou dost level or make plain as this very Word signifies Psal 78. 50. the path of the just exactly Heb. with evenness or evenly so as to make it very even Thus the first Clause declares that it was even or plain and this sheweth whence or by whom it is made such even by God 8 Yea * Chap. 6â—… â—… in the way of thy judgments O LORD have we waited for thee r And as we thy People have loved and served thee when thou hast made our way plain and easie for us so we have not forsaken thee but waited upon thee when thou hast made it rugged and troublesom by thy Judgments He speaks of the same Just men v. 7 8 9. though it be with a change of the Numbers and Persons which is usual in Prophetical Writings the just v. 7. we v. 8. I v. 9. the desire of our soul is to thy Name and to the remembrance of thee s Heb. to thy name and thy memory which by a known Figure called Hendiaduo may be put for the remembrance of thy Name And the Name of God is here as it is in many other places put for God himself as he hath made himself known by his Word and Works And so the sence of this Clause is Our Affections are not alienated from thee by thy Judgments but we still continue to desire thy Presence and Favour and we support and comfort our selves with the remembrance of what thou art and what thou hast done and what thou hast promised to be and do to thy People 9 * Câ—…nt 3. 1. With my soul t Sincerely and most affectionately as Psal. 63. 1. and elsewhere have I u The Prophet speaks this in the name of all God's People by comparing this with the foregoing Verse desired thee in the night x Either 1. figuratively in the time of Affliction which is oft called night or darkness or rather 2. properly as appears from the next Clause wherein early or in the morning is opposed to it When others are sleeping my Thoughts and Desires are working towards God yea with my spirit within me will I seek thee y By fervent Prayer for thy Loving-kindness early z Betimes in the morning as the Word signifies for when thy judgments are in the earth the inhabitants of the world will learn righteousness a And good reason it is that we should thus desire and seek thee in the way of thy Judgments because this is the very design of thy Judgments that men should thereby be awakened to learn and return to their Duty and this is a common effect of them that those who have been careless in Prosperity are made wiser and better by Afflictions The inhabitants of the world seem to be here taken not in opposition to God's People as if not they onely but even the wicked World would do thus but in a general Notion so as to include yea principally to design God's People as may be gathered both from the former part of this and the foregoing Verse in which he describes their pious Carriage under Affliction as also from the two following Verses in which he speaks of the wicked whom he seems to oppose to these inhabitants of the world because these learn Righteousness whilst those wicked men remain incorrigible both under Mercies and Judgments v. 10 11. 10 * Eccl. 8. 11. Let favour be shewed to the wicked yet will he not learn righteousness b This is the Carriage of thy People but the Course of Wicked men is directly contrary in all conditions For if thou dost spare them when thou punishest thine own People they will not accept of that gracious Invitation to Repentance nor walk worthy of so great a Mercy in the land of uprightness c Even in God's Church and among his People where Righteousness is professed and taught and by many practised and where Unrighteousness is discountenanced and punished all which things are Aggravations of his Sin will he deal unjustly and will not behold the majesty of the LORD d Although God gives such plain and clear Discoveries of his Majesty and Glory not onely in his Word but also in his Works and especially in this glorious Work of his Patience and Mercy to Wicked men yet they wilfully shut their Eyes at it and will not acknowledge it 11 LORD when thy hand is lifted up they * Job 34. 27. Psal. 28. 5. Chap. 5. 12. will not see e And they are guilty of the same obstinate Blindness when thou dost smite and punish them which is commonly signified by lifting up the hand as Ezek. 44. 12. Micah 5. 9. Compare also 2 Sam. 20. 21. 1 Kings 11. 26. Or as others render it When thine hand is high or exalied i. e. When thy Works are most evident and most glorious when thou appearest most gloriously for the defence of thy People and for the punishment of thine and their Enemies they will not see but they shall see f The same Word is repeated in another sence They shall feel and know that by sad and costly Experience which they would not learn by other and easier ways Seeing is oft put for feeling in which sence Men are said to see affliction Lam. 3. 1. and to see death Psal. 89. 48. and the like and be ashamed for their envy ‖ Or towards thy people at the people g Or at or towards thy people the Pronoun thy being repeated out of the following Clause as it is in many other places of Scripture as hath been before noted Their Envy and Hatred against God's People blinded their Minds that they neither could nor would see that God was on their side though the Tokens of it were most manifest and undeniable Which was the Case of Pharach and the Egyptians who were not sensible that the Lord fought for Israel against the Egyptians as they said Exod. 14. 25. till it was too late yea the fire of thine enemies h Not efficiently but objectively Such Fire or Wrath as thou usest to pour forth upon thine implacable Enemies As my wrong Gen. 16. 5. is not the Wrong done by me but to me and my violence Ier. 51. 35. is the violence done to me as we translate it not by me shall devour them 12 LORD thou wilt ordain peace for us i As thou wilt destroy thine and our Enemies so thou wilt bless us thy People with Peace and Prosperity for thou also hast wrought all our works k Either 1. all the Good Works done by us which are the Effects of thy
name and in the name of Gods People put on strength d Cloath and adorn thy self with mighty works put forth thy strength O arm of the LORD awake as in the ancient days in the generations of old Art thou not it that hath cut e Heb. hewed with thy Sword Rahab f Egypt so called here and Psal. 87. 4. 89. 10. either from its Pride or strength or from the shape and figure of that Land and wounded the * Ps. 74. 13 14. Ezek. 29. 3. Ch. 27. 1. dragon g Pharaoh so called Psal. 74. 13. Ezek. 29. 3. 32. 2. 10 Art thou not it which hath * Ex. 14. 21. dried the sea h Art not thou the same God and as potent now as then thou wast the waters of the great deep that hath made the depths of the sea a way for the ransomed i For thy people whom thou didst redeem and bring out of Egypt to pass over 11 Therefore k Or So. Heb. And. This verse contains an answer to the Prophets Prayer It is true I did these great things and I will do the like again * Ch. 35. 10. the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be * Ps. 7. 16. upon their head l Like a Crown of Glory But for the accomplishment of this magnificent Promise we must needs look beyond their return from Babylon into their own Land when they met with many discouragements and troubles and calamities and extend it unto the coming of Christ by whom these great things were procured and actually conferred upon his People they shall obtain gladness and joy and sorrow and mourning shall flee away 12 I even I am he that comforteth you who art thou m How unreasonable and distrustful art thou O my Church how unlike to thy self how unsuitable in these despondencies unto thy own professions and obligations that thou shouldest be afraid * Ps. 118. 6. of a man that shall die and of the son of man which shall be made * Ch. 40. 6. 1 Pet. 1. 24. as grass n Of a weak Mortal and perishing Creature 13 And forgettest the LORD thy maker o And dost not consider the infinite power of that God who made thee and who will plead thy cause that hath * Job 9. 8. Ps. 104. 2. Ch. 40. 22 42. 5. 44. 24. stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he ‖ Or â—…ade himselâ—… 〈◊〉 were ready to destroy p As if it were in his power to destroy thee in a moment and where is the fury of the oppressour q What is become of the power rage of the Babylonians Is it not all gone Are not they broken and thou delivered He speaks of the thing as if it were already done because it should certainly and suddenly be done Where is it It is no where it is quite lost and gone as this Phrase is frequently used as Psal. 42. 3. Zech. 1. 5. 1 Cor. 15. 55. 14 The captive exile hasteneth that he may be loosed r God is not slack as you think but maketh haste to fulfil his promise and to rescue his captive and oppressed People from all their oppressions and miseries and that he should not die in the pit nor that his bread should fail 15 But I am the LORD thy God ‖ Or that â—…leth tâ—…e sea when the waves thereof roar that * Job 26. 12. Jâ—…r 31. 35. divideth the sea whose waves roared the LORD of hosts is his name 16 And I have put my words * Deu. 18. 18. Ch. 49. 2 3. in thy mouth s These great and glorious Promises which are in thy mouth are not the vain words of Man a weak and unconstant and unfaithful Creature but the words of the Almighty unchangeable and faithful God and therefore they shall be infallibly accomplished These words are manifestly spoken by God either 1. To Isaiah by whom these promises were delivered Or 2. To Christ of whom and to whom many things are said in this Prophecy as we have already seen and will further appear And such abrupt and sudden Apostrophe's to persons not mentioned in the foregoing words are not unusual in this Prophesie as hath been observed Or rather 3. To Israel to Gods Church and People to whom he speaks both in the foregoing and following verses For Gods Word is frequently said to be put into the mouths not only of the Prophets but of the People also as Isa. 59. 21. as also Deut. 30. 14. Ios. 1. 8. c. and have covered thee in the shadow of mine hand t Have protected thee by my Almighty power See the same Phrase Isa. 49. 2. that I may plant the heavens and * Ps. 11. 3. 60. 2. 75. 3. lay the foundations of the earth u I have given thee these Promises and this protection in all thy calamities to assure thee of my care and kindness to thee and that I will reform thee in a most glorious manner and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah which in Scripture Phrase is called a making of new Heavens and a new Earth Isa. 65. 17. 66. 22. 2 Pet. 3. 13. and elsewhere and say unto Zion Thou art my people x That I may own thee for my People in a more illustrious manner than ever I have done 17 * Ch. 52. 1. Awake y Either 1. Out of the sleep of security Or 2. Out of the sleep of death Heb. Roâ—…ze up thy self come out of that forlorn and disconsolate condition in which thou hast so long been This sense suits best with the following words awake stand up z Upon thy feet O thou who hast falln and been thrown down to the ground O Jerusalem which hast drunk at the hand of the LORD the cup of his fury a Which hast been sorely afflicted for so this Metaphor is used Psal. 75. 8. Ier. 25. 15 c. 49. 12. thou hast * Ps. 75. 8. drunken the dregs of the * Zâ—…ch 12. 2. cup of trembling b Which striketh him that drinketh it with a deadly horrour and ‖ Or sucked them out wrung them out c Drunk every drop of it See on Psal. 75. 8. 18 There is none to guide her among all the sons whom she hath brought forth neither is there any that taketh her by the hand of all the sons that she hath brought up d When thou wast drunk with this Cup and not able to go neither thy Princes nor Prophets nor Priests were able or willing to lead and support thee 19 * Ch. 47. 9. These two things e Either 1. Those who were now