but these and therefore it is probable he had no more onely Iacob speaks this upon supposition in case he should have any other and shall be called after the name of their brethren in their inheritance * Either Ephraimites or Manassites 7 And as for me * Gen. 35. 19. when I came from Padan Rachel died by me f Or beside me near me before mine eyes I seeing but not being able to help her in her extremity which makes the remembrance of it more grievous to me This story he here mentions partly because the sight of Ioseph and his children brought his beloved Rachel to his remembrance partly to give the reason of this action of his to the rest of his children which was not onely because Rachel was his first rightful wife by designation and contract and therefore the right of the first-born was truly Josephs but because by her early death he was cut off from all hopes of having more children by her and therefore it was but fit he should supply that defect by adopting Iosephs children in the land of Canaan in the way when yet there was but a little way to come unto Ephrath and I buried her there in the way of Ephrath g Not out of disrespect to her whose person was and memory yet is precious and honourable to me but either because dying in child-bed they could not keep her till they came to the burying-place of the Patriarchs at Hebron Gen. 23. 19. especially when they were tyed to the slow motion of the flocks and herds or because I would not bury her in the common burying-place with heathens and Idolaters in the city of Ephrath By which he tacitly implies that he would not have Ioseph joyned with the Egyptians in burial the same is Bethlehem 8 And Israel beheld Josephs sons and said who are these h For Iacobs eyes were dim through age and iâ—…rmity as is observed ver 10. and therefore he could not distinctly discern them 9 And Joseph said unto his father They are my sons whom God hath given me in this place and he said Bring them I pray thee unto me and I will bless them i Or that I may bless them not with a common but with a Paternal and Patriarchal and Prophetical blessing in the name and by the spirit of God praying for and foretelling those blessings which God will confer upon them 10 Now the eyes of Israel were †Heb. heavy dim for age so that he could not see and he brought them near unto him and he kissed them and imbraced them 11 And Israel said unto Joseph I had not thought to see thy face and loe God hath shewed me also thy seed 12 And Joseph brought them out from between his knees k Not his own knees from which they had been taken before but Iacobs knees between which they stood whilest Iacob kissed and embraced them from which Joseph removed them partly that they might not be burdensome to their aged and weak grandfather and principally that he might place them in fit order and reverend posture to receive the blessing for which he longed and he bowed himself with his face to the earth l Testifying thereby his reverence to his father his thankfulness for the favour which he had now shewed to him and his and his humble and earnest request for his blessing upon them 13 And Joseph took them both Ephraim in his right hand towards Israels left hand and Manasseh in his left hand towards Israels right hand and brought them near unto him 14 And Israel stretched out his right hand m Which was more honourable both in Scripture account and amongst the Gentiles and laid it upon Ephraims head n Which was a rite used often and in divers cases as in the conferring of offices either sacred or civil as Numb 8. 10. Deut. 34. 9. Act. 6. 6. and 13. 3. and among other things in giving benedictions as Mat 19. 13. who was the younger and his left hand upon Manassehs head guiding his hands wittingly o This proceeded not from chance or the mistake and weakness of his eyes but from design and the wisdom of his hands Heb. he disposed his hands prudently or he dealt wisely with his hands Here was a double wisdom shewed 1. Humane by which he gathered that Manasseh was the eldest because Ioseph placed him towards his right hand 2. Divine and prophetical by which he foresaw Ephraims advantages above Manasseh and wisely suited the ceremony to the substance giving the greater sign of honour to him to whom God designed the thing for Manasseh was the first-born 15 * Heb. 11. 21. And he blessed Joseph p Not now in his person but in his children which yet is called here a blessing of Ioseph because they were a part of himself In which sence and upon the same ground the land of Canaan is oft-times said to be not onely promised but given to Abraham and Isaac c. not as if they were in person to possess it but because it should be given to their children Thus Cham is said to be cursed when his son is cursed Gen. 9. 25. and said God * chap. 17. 1. and 24. 40. before whom my fathers Abraham and Isaac did walk the God which fed me * i. e. Protected sustained and directed me all my life long unto this day 16 The Angel q Not surely a created Angel but Christ Jesus who is called an Angel Exod. 23. 20. and the Angel of the covenant Mal. 3. 1. who was the conductor of the Israelites in the wilderness as plainly appears by comparing Exod. 23. 20 21. with 1 Cor. 10. 4 9. Add hereunto that this Angel is called Iacobs redeemer which is the title appropriated by God to himself Isa. 43. 14. and 47. 4. and that from all evil and therefore from sin from which no created Angel can deliver us but Christ onely Mat. 1. 21. and that Iacob worshippeth and prayeth to this Angel no less than to God for the blessing and that without any note of distinction the word bless being in the singular number and equally relating to God and to the Angel and that the Angel to whom he here ascribes his deliverances from all evil must in all reason be the same to whom he prayed for these very deliverances which he here commemorates and that was no other than the very God of Abraham as is evident from Gen. 28. 15 20 21. and 32. 9 10 11. and 35. 3. * chap. 31. 11 13. which redeemed me from all evil bless the lads and let my name be named on them r i. e Let them be called my name owned for my immediate children and invested with the same priviledges with my other children be the heads of distinct tribes and as such receive distinct inheritances And hence they are called the children of Iacob or Israel no less than the children of
Ioseph For the phrase see Deut. 28. 10. 2 Chron. 7. 14. Isa. 4. 1. Ier. 14. 9. and the name of my fathers Abraham and Isaac s Let them be called their children let them not only have my blessing but the blessings of Abraham and Isaac let all meet together upon their heads and let that gracious covenant of God made with Abraham and confirmed with Isaac and me be ratified and made good unto them and let them grow †Heb. as fishes 〈◊〉 See Numb 26. 34 37. into a multitude in the midst of the Earth 17 And when Joseph saw that his father laid his right hand upon the head of Ephraim it displeased him t Because of that affection which Parents generally have for their first-born See Gen. 21. 11. and he held up his fathers hand to remove it from Ephraims head unto Manassehs head 18 And Joseph said unto his father Not so my father for this is the first-born put thy right hand upon his head 19 And his father refused and said I know it my son I know it he also shall become a people and he also shall be great but truly his younger brother shall be greater than he u So the tribe of Ephraim was both in number Numb 1. 32 33 35. and 2. 19 21. and Deut. 33. 17. and in power and priviledges for that Tribe was the seat first of the Tabernacle and afterwards of the Kingdom Whence the name of Ephraim is sometimes put for all the ten Tribes as Isa. 7. 2. and sometimes for Joseph himself as Numb 1. 32. Rev. 7. 8. which Manasseh never is and his seed shall become a †Heb. fulness multitude of nations x i. e. Equal to many nations in number and strength Or from them shall proceed many nations i. e. Many numerous potent and flourishing families whereof each is equivalent to an ordinary nation For as Nations are sometimes called Families as Zach. 14. 18. so the Tribes and Families of Israel are called Nations or People as Ezek. 2. 2. Act. 4. 27. 20 And he blessed them in that day saying In thee y i. e. In thy seed as appears both from the relative them here and from ver 15. where his blessing of them is called the blessing of Ioseph and from the following words where this is interpreted of Ephraim and Manasseh And in thee or in thy seed i. e. using their names in the form or words of blessing as eminent examples of blessedness shall Israel bless saying God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh 21 And Israel said unto Joseph Behold I die z i. e. I am about to die The present time for that which will shortly and certainly be as Gen. 19. 13. and 20. 3. Iâ—… 14. 2. but God shall be with you and bring you again unto the land of your fathers a i. e. Canaan their Land 1. By habitation as Nazareth is called Christs Countrey because he dwelt in it 2. By the donation of God who had promised and would in his time give the actual possession of it to them i. e. to their seed 22 Moreover I have given to thee b i. e. I do now give to thee the right and I do prophetically give and God will really and actually give unto thy son Ephraim or his posterity who shall possess this part over and above that portion which shall fall to him by lot This was all the land which Iacob had in Canaan which he here gives to Ioseph partly in Testimony of his great affection and obligation to him Partly as a sign that he did conferre the right of the first-born upon him And partly for the confirmation of the Faith of Ioseph and his brethren and to oblige them to set up their rest no where but in Canaan one portion c The Hebrew word is Shechem which word indeed signifies a shoulder as Gen. 9. 23. and is here put for a part of Land which is choice and good as the shoulder is among the parts of the body See 1 Sam 9. 24. And he useth this word that by allusion he might signifie what place he speaks of even Shechem as may farther appear by comparing Ios. 24. 32. Ioh. 4. 5. Yea some would have Shechem here to be the proper name of the place which might be if the word one were not added to it above thy brethren which I took out of the hand of the Amorite with my sword and with my bow d This place is understood either 1. Of the future conquest of the Land of the Amorites or Canaanites by his posterity which he here ascribes to himself and speaks of it in the past time as of a thing already done as the manner of the Prophets is But Iacob would not attribute that to his Sword which his posterity deny to be done by their Sword Psal. 43. 4. And it is manifest that Iacob here speaks of that which was his by a special title and which in a peculiar manner he gave to Ioseph Or 2. Of the City and Territory of Shechem whose inhabitants were rooted out by Simeon and Levi and whose Land being void was possessed by Iacob And this is said to be got by Iacobs Sword and Bow because it was got with the Sword and Bow of his Sons Simeon and Levi and a great number of his Family who doubtless were associated with them in this expedition But it is not likely that he would take to himself that which he declares his utter abhorrency of Gen. 34. 30. and 42. 5 6. or that he should call that his Sword and his Bow here which he calls instruments of cruelty in Simeons and Levi's hands Gen. 49. 5. Or. 3. Which seems the truest of that Land in the Territory of Shechem which Iacob bought of Hamor Gen. 33. 19. which is said to be got by his Sword and Bow either 1. Properly because he did by force of Arms expel those Amorites who upon his retirement from those parts after the slaughter of the Sichemites had invaded his lands though this story be not elsewhere recorded as many things are mentioned by the by in some one place of Scripture without any particular account of the circumstances of them either there or elsewhere as Gen. 36. 24. Deut. 2. 9 10 11. Ios. 24. 11. And though Iacob was a man of peace yet his Sons were Warriors and they by his permission might drive out by their Arms those stragling Canaanites which had taken possession of his purchase Iacob being the more willing to recover his right herein because it was an earnest of his future possession of the whole Land And the neighbouring Canaanites would not concern themselves in the defence of the invaders both because they were convinced of the right of Iacobs cause and because they were over-ruled by divine Providence in which Iacob trusted and of which he had ample experience Or 2.
imply and causeth them to wander in the ‖ Or void place wilderness where there is no way i Either 1. he giveth them up to foolish and pernicious counsels by which they are exposed to contempt and brought to their wits end not knowing what course to take Or 2. he banisheth them from their own Courts and Kingdoms and forceth them to flee into desolate wildernesses for shelter and subsistence 41. * 1 Sam. 2. 8. Psal. 113. 7 8. Yet setteth he the poor on high k And whilst he bringeth down great potentates at the same time he advanceth those who were obscure and contemptible ‖ Or after from affliction and maketh him families like a flock l Which increase very much in a little time 42. †Job 22. 19. The righteous shall see it m Or rather these things as it is expressed in the next verse They shall diligently observe these wonderful works of Gods mercy and justice and rejoice n Not only in the mercies of God vouchsafed to them and to other persons in want and misery but also in Gods judgments upon his implacable enemies which afford matter of rejoicing to good men as hath been once and again declared in this book both for the honour which God hath by them and for the sins and calamities of others which by this means are prevented and all * Job 5. 16. iniquity o i. e. Unrighteous or ungodly men the abstract being put for the concrete as faithfulnesses for the faithful Psal. 12. 2. and pride for the proud Psal. 36. 12. shall stop her mouth p Shall be put to silence So this or the like phrase is used Iudg. 18. 19. Iob 5. 16. 21. 5. 29. 9. They who used to speak loftily and wickedly and to sit their mouth against the heavens as they did Psal. 73. 8 9 to reproach God and his providence as either negligent or unrighteous in the management of the world shall now be forced to acknowledge his power and justice in those judgments which he hath brought upon them 43. * Hos. 14. 9. Whose is wise and will observe those things q Or Who for the Hebrew particle mi is interrogative is wise for as this conjunctive particle is frequently used he will observe these things All who are truly wise will consider all these events and lay them to heart as being very useful for their own instruction even they r Or each of them all such wise and considering persons shall understand the kindness of the LORD s Will see and acknowledge that God is kind or good to all and that his tender mercies are over all his works as it is said Psal. 145. 9. and singularly kind and gracious to all wise and godly men PSAL. CVIII A Song or Psalm of David This Psalm is almost word for word taken out of two foregoing Psalms the first five verses out of Psal. 57. 7 8 9 10 11. and the rest out of Psal. 60. 5 c. to which the Reader must resort for the explication of it This only is observable that the Psalmist designing to take the body of this Psalm out of Psal. 60. doth industriously lay aside that mournful Preface v. 1 2 3 4. and borrows one more pleasant out of Psal. 57. The reason of which change is supposed to be this that Psal. 60. was composed in the time of his danger and distress and the latter after his deliverance 1. O God my heart * Psal. 57. 7 8 c. is fixed I will sing and give praise even with my glory a Either 1. with my heart or soul which is fixed for that work as he said in the former branch Or rather 2. with my tongue which is called a mans glory Psal. 16. 9. comp with Act. 2. 26. So the first branch describes the fixedness of his heart to which this adds the expressions of his mouth 2. Awake psaltery and harp I my self will awake early 3. I will praise thee O LORD among the people and I will sing praises unto thee among the nations 4. For thy mercy is great above the heavens and thy truth reacheth unto the ‖ Or skies clouds 5. Be thou exalted O God above the heavens and thy glory above all the earth 6. * Psal. 60. 5 c. That thy beloved may be delivered save with thy right hand and answer me 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of mine head Judah is my law-giver 9. Moab is my wash-pot over Edom will I cast out my shoe over Philistia will I triumph 10. Who will bring me into the strong city who will lead me into Edom b This he repeats in this place either because though the enemies were defeated and subdued yet there was some strong city or cities which were not yet taken or in way of thankful commemoration of Gods goodness in answering his former requests as if he had said I remember this day to thy glory and my own comfort my former straits and dangers which made me cry out Who will bring me c. 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts 12. Give us help from trouble for vain is the help of man 13. Through God we shall do valiantly for he it is that shall tread down our enemies PSAL. CIX To the chief musician A Psalm of David It is sufficiently evident from the body of this Psalm that it was composed by David when he was in a state of persecution either by Saul or by Absalom and that amongst and above all the rest of his enemies he takes very particular notice of and breaks forth into vehement expressions of anger against one particular person which whether it were Doâ—…g or Ahitophel is not certain nor at all necessary to know But as David was and very well knew himself to be a Type of Christ and consequently his enemies did typifie or represent the enemies of Christ and this particular adversary of his did represent some singular and eminent enemy of Christ which though David might not yet the Spirit of God which indited this Psalm did know to be Iudas and accordingly directed all these bitter invectives and imprecations against him who deserved and received far worse punishments for his monstrous wickedness than all which are here mentioned And that he was the person principally aimed at in this Psalm will seem very probable to him who considers Davids mild and merciful temper even towards his enemies which he both professed in words in this very book as Psal. 35. 12 13 14. and practised in deeds as 2 Sam. 16. 10 11. 19. 22 23. and withal the severity of these imprecations reaching not onely to the persons of his
1. 3. it is a people of no understanding t They do not understand either me or themselves either my Word or Works they know not the things which concern their own Peace and Happiness but like bruit Beasts made to be destroyed they blindly and wilfully go on in those Courses which will bring them to certain ruine therefore he that made them u Both as they are Creatures and as they are his People for this also is expressed by making or forming as Psal. 100. 3. 102. 18. 149. 2. Thus he overthroweth their false and presumptuous Conceits that God would never destroy the Work of his own Hands nor the Seed of Abraham his Friend for ever and plainly declareth the contrary will not have mercy on them and he that formed them will shew them no favour 12 And it shall come to pass in that day that the LORD shall beat off x Or shall beat out Which is not meant in a way of Punishment which is rather designed by threshing as Isa. 21. 10. 25. 10. than by beating but as an Act of Mercy as is evident from the following Clause of this and from the next Verse It is a Metaphor from some Grains which were beaten our with a Rod or Staff of which see Isa. 28. 27 28. and then were carefully gathered and laid up for the use of man from the chanel of the river unto the stream of Egypt y From Euphrates to Nilus which were the two Borders of the Land of Promise Ios. 1. 4. 13. 3. All the Israelites which are left in the Land which are here opposed to those of them that are dispersed into Foreign Parts such as Assyria and Egypt and ye shall be gathered one by one z Which signifies either the smallness of the Remnant of that numerous People or rather God's exact and singular Care of them that not one of them should be lost O ye children of Israel 13 And it shall come to pass in that day that the great trumpet a Which may be heard even to the remotest Parts of the Earth God shall summon them all together as it were by Sound of Trumpet to wit by an eminent Call or Act of his Providence on their behalf He alludes to the Custom of calling the Israelties together with Trumpets of which see Numb 10. 2 3. shall be blown and they shall come which were ready to perish in the land of Assyria b Where the Ten Tribes were carried Captive and the out-casts in the land of Egypt c Where many of the Iews were as is manifest both from Scripture as Ier. 43. 7. 44 28. Hos. 8. 13. Zech. 10. 10. and from other Authors and shall worship the LORD in the holy mount at Jerusalem CHAP XXVIII 1. WO to the Crown of Pride a That proud and insolent Kingdom for the Crown is oft put for the Kingdom as Ier. 13. 18. c. to the Drunkards b Either 1. Metaphorically drunk with proud self-confidence and security prosperity Or rather 2. Properly by comparing this with v. 7. Hos. 7. 5. Amos 6. 6. where the Israelites are taxed with this sin For having many and excellent Vines among them they were exposed to this Sin and frequently overcome by it of Ephraim c Of the Kingdom of the Ten Tribes which is commonly called by the name of Ephraim as hath been oft noted before whose glorious Beauty is a fading Flower d Whose Glory and Greatness shall suddenly wither and perish which are e Which proud and drunken Israelites have their common and chief abode Or which is i. e. which flower is or which beauty or glory is on the head of the †Heb. Uale of â—…nesses fat Valleys f Either 1. in Samaria which might well be called the Head as being seated upon a Mountain and the Head of the Kingdom and The head of the fat Valleys because it was encompassed with many fat and rich Valleys Or. 2. Upon the chief or choicest as this word signifies Exod. 30. 23. Câ—…nt 4. 14. Isa. 9. 14 15. and elsewhere of the fat or rich Valleys which they made occasions and instruments of Luxury of them that are †Heb. broken overcome g Heb. That are smitten or broken or overthrown or knocked down all which significations of this word fitly agree to Drunkards with Wine 2. Behold the Lord hath h To wit at His command prepared and ready to execute His Judgments a mighty and strong One i The King of Assyria which as a Tempest of Hail and a destroying Storm as a floud of mighty Waters overflowing shall cast down k Understand it the crown of pride or them the drunkards of Ephraim to the Earth with the hand l Or by his hand either by that Kings force or strong hand or by the hand of God which shall strengthen and succeed him in this work 3. The Crown of Pride the Drunkards of Ephraim shall be troden †Heb. with feet under Feet m The Expression is emphatical the Crown which was upon their own heads shall be trodden under the feet of others and they whose Drunkenness made them stagger and fall to the ground shall be trodden down there 4. And the glorious Beauty which is on the head of the fat Valley shall be a fading Flower and as the hasty Fruit n Which coming before the Season and before other Fruits is most acceptable before the Summer which when he that looketh upon it seeth it while it is yet in his hand he †Heb. swalloweth eateth it up o Which as soon as a Man sees he covets it and plucks it off yet doth not long enjoy it but through greediness devours it almost as soon as he can get it into his hand And so shall it be with Ephraims glory which his Enemies as soon as they observe shall covet and spoil and devour it greedily and with delight 5. In that day p When the Kingdom of Israel shall be utterly destroyed shall the Lord of Hosts be for a Crown of Glory and for a Diadem of Beauty q God shall give them eminent Glory and Beauty unto the residue of his People r Unto the Kingdom of Iudah who shall continue in their own Country when Israel is carried into Captivity 6. And for a spirit of judgment to him that sitteth in judgment and for strengh s He explains how or wherein God would glorify and beautify them even by giving wisdom to their Rulers and courage to their Souldiers which two things contribute much to the strength and safety and glory of a Nation to them that turn the battel to the gate t To their Warriors whom he describeth by this Phrase to intimate That their Valour should be crowned with Success and that they should not onely drive their Enemies from their own Gates
suffer him to execute his own Daughter and not rather hinder him by force as they afterwards did Saul when he had sworn the Death of Ionathan These and other such difficulties I confess there are in the case but something may be truly and fairly said to allay the seeming Monstrousness of this fact 1. These were times of great and general ignorance and corruption of Religion wherein the Israelites had Apostatized from God and learnt and followed the practises and worships of the Heathen Nations Iudg. 10. 6. whereof this was one to offer up Humane Sacrifices to Moloch and although they seem now to have repented and forsaken their Idols Iudg. 10. 16. yet they seem still to have retained part of the old Leaven and this among the rest That they might offer Humane Sacrifices not to Moloch as they had done but unto the Lord. And whereas some of the Iewish Writers pretend that Phinehas was alive at this time and tell a fine Story concerning him and Iepthah That both stood upon their Terms and neither would go to the other to advise about the matter yet it is more than probable that Phinehas was dead long before this time and whosoever was the High-Priest then he seems to be guilty either of gross ignorance or negligence so that a late Learned Writer concieves that this was the reason why the Priesthood was taken from him and from that line and translated to the line of Ithamar which was done in the time of the Judges as may be gathered from 1 Sam. 2. 35 36. Moreover Iepthah though now a good man may seem to have had but a rude and barbarous Education having been banished from his Fathers House and forced to wander and dispose himself in the utmost Borders of the Land of Gilead beyond Iordan at a great distance from the place of Worship and Instruction Nor is it strange That the Priests and People did not resist Iepthah in this Enterprise partly because many of them might lye under the same ignorance and mistake that Iepthah did and partly because they knew Iephtha to be a stout and resolute and boisterous man and were afraid to oppose him in a matter wherein he seemed to be so peremptory and their Persons and Families were not much concerned 2. This mistake of Iepthah's and of the rest of that Age was not without some plausible appearance of Warrant from the Holy Text even from Levit. 27. 28 29. wherein it is expresly provided That no Devoted thing whether Man or Beast should be redeemed but should surely be put to Death a place which it is not strange that a Soldier in so ignorant an Age should mistake seeing even some Learned Divines in this knowing Age and Capellus amongst the rest have fallen into the same error and justified Iepthah's action from that place and though I doubt not they run into the other extreme as men commonly do those words being to be otherwise understood than they take them of which see my Notes on that place yet it must be granted that place gave Iepthah a very colourable pretext for the Action and being pushed on by Zeal for God and the Conscience of his Vow he might easily be induced to it and though this was a Sin in him yet it was but a Sin of Ignorance which therefore was overlooked by a gracious God and not reproved by any Holy men of God It is probably conceived that the Greeks who used to steal Sacred Histories and turn them into Fables had from this History their relation of Iphigenia which may be put for Iephtigenia Sacrificed by her Father Agamemnon which is described by many of the same circumstances wherewith this is accompanied and she knew no man b To wit carnally she died a Virgin and it was a ‖ Or oâ—… 〈◊〉 castom in Israel 40 That the daughters of Israel went ‡ Heb. iâ—… days to days yearly c To a place appointed for their meeting to this end possibly to the place where she was Sacrificed ‖ Or to 〈◊〉 with to lament the daughter of Jephthah d To express their Sorrow for her loss according to the manner Or to Discourse of so the Hebrew Lamed is sometimes used the Daughter of Jepthah to celebrate her Praises who had so willingly yielded up her self for a Sacrifice the Gileadite four days in a year CHAP. XII AND the men of Ephraim ‡ Heb. 〈◊〉 called gathered themselves together and went northward a Over Iordan so Northward towards Mizpeh where Iepthah was Iudg. 11. 34. and which was in the Northern part of the Land beyond Iordan and said unto Jephthah b Through Pride and Envy conrending with him as they did before with Gideon Iudg. 8. 1. Wherefore passedst thou over c Not over Iordan for there he was already but over the Borders of the Israelites land beyond Iordan as appears by comparing this with Iudg. 11. 29. where the same Phrase is used to fight against the children of Ammon and didst not call us to go with thee We will burn thine house upon thee with fire 2 And Jephthah said unto them I and my people were at great strife with the children of Ammon and when I called you d Hence it appears that he craved their assistance which they denied though that be not elsewhere expressed ye delivered me not out of their hand 3 And when I saw that ye delivered me not I put my life in my hand e i. e. I exposed my self to utmost danger as a man that carries a brittle and precious thing in his hand which may easily either fall to the ground or be snatched from him The same Phrase is used 1 Sam. 19. 5. and 28. 21. Iob 13. 14. Psal. 119. 109. and passed over against the children of Ammon and the LORD delivered them into my hand Wherefore then are ye come up unto me this day to fight against me f Why do you thus requite my kindness in running into such hazard to preserve you and yours 4 Then Jephthah gathered together all the men of Gilead and fought with Ephraim and the men of Gilead smote Ephraim because they said Ye Gileadites are fugitives of Ephraim among the Ephraimites and among the Manassites g According to this Translation these words are a scoffing and contemptuous expression of the Ephraimites concerning the Gileadites whom they call Fugitives of Ephraim the word Ephraim being here taken largely as it is elsewhere as Isa. 7. 2 5. so as it comprehends the other Neighbouring Tribes of which Ephraim was in some sort the head or chief and especially their Brethren of Manasseh who lived next to them and were descended from the same Father Ioseph by reason whereof both these Tribes are sometimes reckoned for one and called by the name of the Tribe of Ioseph And this large signification of Ephraim may seem probable from the following words where instead of Ephraim is put
two Names and be called both Zabad and Ephraim Or rather the Name of Ephraim may be put patronymically as the Learned speak for the Son and Successor of Ephraim who being now in Ephraims stead the Head of the Tribe as old Ephraim was in his Time might well be called by the same Name Thus Isaac is put for his Son Iacob or Israel Amos 7. 9. and Moses for the Sons of Moses Psal. 90. Title and David for his Son Rehoboam 1 King 12. 6. and for Christ Ier. 30. 9. Ezek. 34. 23. and as many think Abraham for Iacob Abrahams Grandchild Act. 7. 16. And these words their father seem to be added by way of distinction to shew that he meant not this of the old Ephraim but of another who was Father to the three Persons said to be slain v. 21. For if he had understood this of the first Ephraim having called these the sons of Ephraim it might seem superfluous and tautological to tell us that Ephraim was their father mourned many days and his brethren z i. e. his Kinsmen as that word is frequently used came to comfort him 23 And when he went in to his wife she conceived and bare a son and he called his name Beriah because it went evil with his house 24 And his daughter a i. e. His Grandchild or Great Grandchild for such are oft called sons or daughters in Scripture was Sherah who built b i. e. Rebuilt or repaired which possibly she did in Ioshua's time And this work may be â—…scribed to her because these works were done either by her design or contrivance or by her instigation and influence upon her Husband and Brethren who did it Beth-horon the nether and the upper and Uzzensherah 25 And Rephah was his son also Rezeph and Telah his son and Tahan his son 26 Laadan his son Ammihud his son Elishama c The Head of the Tribe of Ephraim in the Wilderness Num. 1. 10. his son 27 ‖ Or Nun Numb 13. 8. Non his son Jehoshuah his son 28 And their possessions d i. e. The Portion allotted to the Tribe of Ephraim and habitations were Beth el e Which stood in the Border of Benjamin but belonged to Ephraim and the †Heb. daughters towns thereof and east-ward * Josh. 16. 7. Naaran and west-ward Gezer with the †Heb. daughters towns thereof Shechem also and the towns thereof unto ‖ Or Ad-azza Gaza f Not that of the Philistins which belonged to another Tribe and was remote from Ephraim but another of the same Name Or rather Ad-azza as it is in the Margent of our Bible the Particle ad here rendred unto being a part of the Name for why should unto be put to this Town which is not put to any of the other and the towns thereof 29 And by the borders of the children of * Josh. 17. 7. Manasseh Beth shean and her towns Tannach and her towns * Josh. 17. 11. Megiddo and her towns Dor and her towns In these dwelt the children of Joseph g i. e. Of Ephraim Iosephs eldest Son who is sometimes called Ioseph as hath been noted before the son of Israel 30 * Gen. 46. 17. The sons of Asher Imnah and Ishuah and Ishuai and Beriah and Serah their sister 31 And the sons of Beriah Heber and Malchiel who is the father of Birzavith 32 And Heber begat Japhlet and Shomer and Hotham and Shuah their sister 33 And the sons of Japhlet Pasach and Bimhal and Ashvath These are the children of Japhlet 34 And the sons of Shamer ‖ Or Shomer ver â—…2 Ahi and Rohgah Jehubbah and Aram. 35 And the sons of his brother h Brother either of Shamer the eldest namely Hotham or of Aram last mentioned Helem Zophah and Imnah and Shelesh and Amal. 36 The sons of Zophah Suah and Harnepher and Shual and Beri and Imrah 37 Bezer and Hod and Shamma and Shilshah and Ithran and Beera 38 And the sons of Jether ‖ Or 〈◊〉 ver 〈◊〉 Jephunneh and Pispah and Arah 39 And the sons of Ulla i Another Son of Iether as may be gathered by the course of the Genealogy though he be not expressed with his Brethren v. 38. See the like defect v. 18 34. Arah and Haniel and Reziah 40 All these were the children of Asher heads of their fathers house choice and mighty men of valour chief of the princes And the number throughout the genealogy of them that were apt to the war and to battel was twenty and six thousand men CHAP. VIII 1 NOw Benjamin a He had spoken something of this Tribe before ch 7. 6. but now he treats of it again and that more fully and exactly partly for Sauls sake who was of this Tribe and partly because this Tribe adhered to David and the Kingdom of Iudah and went with Iudah into Babylon and now were returned from thence in greater Numbers than the other Tribes except Iudah begat * 〈…〉 Bela b So called by Moses but the Names of the rest vary from those in Moses either because the same Person had two several Names as hath been oft noted or because these were not the immediate sons of Benjamin but his Grandchildren here mentioned in their Parents stead possibly because they were more Eminent than their Parents his first born Ashbel the second and Aharah the third 2 Nohah the fourth and Rapha the fifth 3 And the sons of Bela were ‖ Addar and Gera Or 〈◊〉 〈◊〉 〈◊〉 and Abihud 4 And Abishua and Naaman and Ahoah 5 And Gera and ‖ 〈…〉 Shephuphan and Huram 6 And these c Either those three last mentioned or rather thâ—…se following v. 7. because he here speaks of them who were removed and they are said to be removed v. 7. He describes the Sons of Benjamin by the Places of their Habitation without an exact Account of their Parents because their Genealogies were broken by that almost total Extirpation of this Tribe Iudg. 20. are the sons of Ehud these are the heads of the fathers of the Inhabitants of Geba d and they removed them e Either their Fathers or their Heads and Superiours removed them or they removed themselves either because they were too numerous for that Place or because they desired to change their Habitation and hoped it would be for the better and judged Manahath a more convenient Place to * 〈…〉 Manahath 7 And Naaman and Ahiah and Gera he f Either 1. Their Father Or 2 Gera last mentioned who it seems was the Chief Counsellor or Promoter of this Work removed them and begat Uzza and Ahihud g When he was seated in Manahath 8 And Shaharaim begat children in the country of Moab h Whither he had removed himself either at the same time when Elimelech did Ruth 1. 1 c. or upon the same or like Occasion after he
when he strove with Aram-naharaim c Or the Syrians so called from Aram the Son of Sem Gen. 10. 22. of the two Rivers or of Mesopotamia the Country between those two great and famous Rivers Tygris and Euphrates and with Aram-Zobah d Or the Syrians of Zobah part of Syria so called 2 Sam. 8. 5. 12. when Joab returned and smote of Edom in the valley of salt twelve thousand e This Report seems not to agree with the Histories to which this Psalm is supposed to Relate 2 Sam. 8. 13. and 1 Chron. 18. 12. neither in the Persons slain who are Edomites here and Syrians 2 Sam. 8. 13. nor in their Numbers which are here onely twelve Thousand and their eighteen Thousand nor in the Persons to whom this Victory is ascribed who is Ioab here David 2 Sam. 8. 13. and Abishai 1 Chron. 18 12. But these Difficulties may easily be resolved by these Considerations 1. That David being King and Ioab Lord General of all his Forces and Abishai his Lieutenant-General as to a Considerable part of his Army the same Victory may well be ascribed to any or every one of them as it is usually done in like Cases in the Roman and Grecian Histories 2. That the Edomites and Syrians were united in this War 3. That twelve Thousand might be slain in the pitcht Battel and the rest by the Pursuers in their flight 4. That these several places may speak of several Fights See more of this Business in the Notes on 2. Sam. 8. 13. 1 O God * 〈◊〉 44. 9. thou hast cast us off f Or rejected or forsaken us as to thy gracious and powerful Presence not onely in the time of the Judges but also during Sauls Reign thou hast †Heb. broken scattered us g Heb. broken us Partly by that dreadful overthrow by the Philistins 1 Sam. 31. and Partly by the Civil War in our own Bowels between me and Ishbosheth thou hast been displeased O turn thy self to us again 2 Thou hast made the earth to tremble h A poetical and Hyperbolical Expression signifying great and dreadful Changes among the People as Hagg. 2. 7. Comp. with Heb. 12. 26 27. See also 1 Sam. 14. 15. thou hast broken it heal * Psal. 75. 3. the breaches thereof i Reconcile all those Differences which our Civil Wars have made among us for it shaketh 3 Thou hast shewed k Heb. Made them to see i. e. To Experience or Feel as Seeing is oft put as Psal. 49. 10. and oft elsewhere thy people hard things thou hast made us to drink the wine of astonishment l Thou hast filled us with no less Honour and Trembling than Men who intoxicated with strong and stupifying Drink which they are forced to Drink Compare Isa. 51. 17. 21. 4 Thou hast given m Either 1. Formerly As thou hast sometimes afflicted thy People so at other times thou hast delivered them Or rather 2. Now lately by and under me a banner n Which is a Sign and Instrument 1. Of Union This people who were lately divided and under several Banners thou hast now gathered together and united under one Banner to wit under my Government 2. Of Battel Thou hast given us an Army and Power to oppose our Enemies We had our Banner to set against theirs 3. Of Triumph We have not lost our Banner but gained theirs and brought it away in Triumph Compare Psal. 20. 5. Or for or on the behalf of them that fear thee An Emphatical passage implying that God gave so great a Blessing to the People of Israel for the sake of those few sincere Israelites which were among them to them that fear thee o that it may be displayed because of the truth p Not for any Merit of ours but to shew thy Faithfulness in making good thy Promises which thou hast made both to me concerning the Establishing of this Kingdom to me and to my seed for ever and to thy People in general whom thou hast frequently Promised to hear and help when they call upon thee in times of Trouble Selah 5 * Psal. 108. 6. c. That thy beloved q Thy beloved People last mentioned may be delivered save with thy right hand and hear me 6 God hath spoken r Having prayed that God would save and hear him he now intimates that God had done it already and had prevented his Prayers and had spoken to him and of him about the stablishing of his Throne in his holiness s Or in the Sanctuary or Holy place to which David used to resort to ask Counsel and from whence God usually gave out his Oracles Or rather by his Holiness as this very Word is rendred Psal. 89. 35. which carries the form of an Oath and implies that God did not simply speak but swore by his Holiness as it is there expressed I will rejoyce t Therefore I will turn my Prayers into Praises and Rejoycings for what God had already done and as I am assured will further do on my behalf I will divide u Or Distribute which supposeth Possession and Dominion Shechem x A place within Iordan in Mount Ephraim See Gen. 33. 18. Ios. 20. 7. and mete out the valley of Succoth y A place without Iordan See Gen. 33. 17. Ios. 13. 27. He mentions Shechem and Succoth Either Synecdochically for all the Land of Canaan within and without Iordan which having been formerly divided between him and Ishbosheth was now intirely in his Possession Or because these two places had been in Ishbosheth's hands and possibly were extraordinarily devoted to Saul's House and utterly averse from David Or for some other Reason now unknown 7 Gilead z All their Land beyond Iordan which was possessed by Reuben and Gad and half of the Tribe of Manasseh Numb 32. 29. 39 40. Deut. 3. 10. c. Ios. 13. 25 c. is mine and Manasseh a The other half of that Tribe within Iordan is mine Ephraim also is the strength of mine head b Either 1. Mine Horns wherewith I shall push mine Enemies according to Moses his Prophecy of that Tribe Deut. 33. 17. Or 2. The keeper of mine Head as Achish spake 1 Sam. 28. 2. A chief part of my strength either to offend mine Enemies or to defend my self For this Tribe was very Numerous and Valiant and Rich. See Gen. 48. 19. Deut. 32. 11. Psal. 78. 9. * Gen. 49. 10. Judah is my law-giver c The chief Seat of my Throne and Kingdom and of the inferiour Thrones of Iudgment Psal. 1 2. 5. the Tribe to which the Royal Scepter and Law-giver are appropriated by God's appointment Gen. 49. 10. 8 Moab is my wash-pot d In which I shall wash my Feet I shall bring them into the lowest degree of Servitude and make them Contemptible and miserable See 2 Sam. 8. 2. over Edom e
Lord awaked as one out of sleep m For God by giving up not onely his people but his Ark to the contempt and insolency of the Philistins might seem to be asleep and insensible of his own honour and interest till by a sudden and unexpected blow he convinced his enemies of the contrary and like a mighty man that shouteth by reason of wine m Whose spirit and courage is revived and inflamed by a liberal draught of generous wine Which comparison is no more injurious to the Divine Majesty than that of a thiefs coming in the night to which Christ's second coming is compared 1 Thess. 5. 2. 66 And * 1 Sam. 5. 6. and 6. 4. he smote his enemies in the hinder parts n With the Disease of the Emerods which was both painful and shameful he put them to a perpetual reproach o He caused them to perpetuate their own reproach by sending back the Ark of God with their golden Emerods the lasting monuments of their shame 67 Moreover p And as he smotâ—… his enemies for their sins so he punished his own people for the same cause he refused the tabernacle of Joseph q Either 1. He rejected the Kingdom of the ten tribes whereof Ephraim was the Head But this Psalm reacheth not so far as the erection of that Kingdom Or rather 2. He would not have his Ark to abide longer in the Tabernacle of Shiloh which was in the Tribe of Ioseph or Ephraim See 1 Sam. 6. 12. and 7. 1 2. Ier. 7. 12 14 and 26. 6 9. and chose not the tribe of Ephraim r The same thing repeated in other words after the manner 68 But chose the tribe of Judah s Either 1. For the seat of the Kingdom Or rather 2. For the seat of the Ark and of God's Worship Obj. Ierusalem was in the Tribe of Benjamin Jos. 18 27 Ans. 1. It was so in part and part of it was in Iudah as appears from Ios. 15. 63. To which Tribe Zion belonged by special reason because David the Head of that Tribe conquered and took it 2. Benjamin after the division of the two Kingdoms was incorporated with Iudah and is oft comprehended under the name of Iudah the mount Zion which he loved 69 And he built his sanctuary t The Temple by Solomon like high palaces u Magnificently and gloriously like the earth which he hath †Heb. â—…ounded established for ever x Not now to be removed from place to place as the Tabernacle was but as a fixed place for the Arks perpetual residence unless the people by their Apostacy should cause its removal 70 * â—… Sam. 16. 11. â—… Sam. 7. 8. He chose David also his servant and took him from the sheep-fold 71 †Seb. from afâ—… From following the ewes great with young y By which employment he was inured to that care and diligence and self-denial which is necessary in a King or Governor and instructed to rule his people with all gentleness and tenderness he brought him * â—… Sam. 5. 2 1 Chr. 11. 2. to feed Jacob his people and Israel his inheritance 72 So he fed them according to the integrity of his heart and guided them by the skilfulness of his hands z He commends David for the now necessary ingredients of a good Prince 1. Integrity whereby he sincerely sought the good and welfare of his people avoiding and abhorring or those counsels and courses which were contrary thereunto 2. Skillfulness whereby he managed all the publick affairs with singular prudence which is here ascribed to his hands not because it was seated in them but because it was acted and discovered by them and appeared in all his actions or administrations PSAL. LXXIX The ARGUMENT This Psalm was doubtless composed upon the sad occasion of the destruction of Judaea and Jerusalem either by Antiochus or rather by the Chaldaeans as may be gathered from 1 Macc. 7. 16 7. where in the relation of the persecution of Antiochus the second and third Verses of this Psalm are cited A Psalm ‖ Or â—…or Asaph of Asaph 1 O God the heathen are come a As Invaders and Conquerors unto thine inheritance b Into Canaan and Iudaea which thou didst chuse for thine inheritance * â—…al 74. 5. thy holy temple have they defiled c By entring into it and touching and carrying away its holy Vessels and shedding blood in it and burning of it they have laid Jerusalem on heaps d Made of the ruines of those goodly houses which they burned or threw down 2 The dead bodies of thy servants e Either 1. Of thy faithful and holy servants whom they used as cruelly as the worst of the people Or 2. Of the Jews whom though the generality of them were very wicked he calleth God's Servants and Saints because they were all such by profession and some of them were really such and the Chaldaeans did never know nor regard those that were so but promiscuously destroyed all that came in their way have they given to be meat unto the fowls of heaven f By casting them out like dung upon the face of the earth and not suffering any to bury them the flesh of thy saints unto the beasts of the earth 3 Their blood they shed like water g Plentifully and contemptuously valuing it no more than common water round about Jerusalem * Psal. 141. 7. Jer. 14. 16. and 16. 4. and there was none to bury them h Because their friends who should have done it were either slain or fled or were not permitted or durst not undertake to perform that Office to them 4 * Psal. 44. 13. We are become a reproach to our neighbours a scorn and derision to them that are round about us i We who were their terrour and scourge are now neither feared nor pityed but become the matter of their scoffs and reproaches See Psal. 80. 6. and 137. 7. Ezek. 35 2 12 c. 5 * Psal. 89. 46. How long LORD wilt thou be angry for ever shall thy jealousie burn like fire 6 * Jer. 1â—… 25. Pour out thy wrath upon the heathen k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them that have not known thee and upon the kingdoms that have not called upon thy name k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them
Benjamin his Brother both by his Father and Mother Or 2. Because these were eminent Tribes Ephraim the Head of the Kingdom of the ten Tribes Manasseh was planted and powerful on both sides of Iordan and Benjamin because the greatest part of Ierusalem and the Temple was in it's lot Or 3. With respect and allusion to the ancient sciâ—…uation of the Tabernacle in the wilderness where these Tribes were placed on the West-side of the Tabernacle Numb 2. 18 c. in which the Ark was which consequently was before them So the sence is O thou who didst of old go forth before these Tribes c. do so again at this time Or 4. Because these Tribes had a greater share of the Calamities here designed than others which might be very true though it be not expressed in the sacred History in which we have onely the substance of things and such circumstances are commonly omitted stir up thy strength r Which seems now to be asleep or idle and useless and †Heb. 〈◊〉 for 〈◊〉 〈◊〉 come and save us 3 Turn us again s Either 1. To our former quiet and flourishing estate Or 2. To thy self from whom Ephraim and Manasseh with the rest of the ten Tribes have apostatized See the like prayer of Elijah for them 1 Kings 18. 37. O God and * Psal. 4. 6. cause thy face to shine and we shall be saved 4 O LORD God of hosts how long †Heb. Wilt thoâ—… sink wilt thou be angry ‖ Or in the prayer against the prayer of thy people t Thou art so far from answering our prayers whereby we seek to appease thee that by thy continuance and increase of our miseries thou seemest to be the more incensed against us by them 5 Thou feedest them with the bread of tears u Either with tears instead of bread which I either want or cannot eat because my grief hath taken away my appetite or with tears as frequent and constant as my eating is See the like Phrase Psal. 42. 3. and givest them * tears to drink in great measure Psal. 102. 9. 6 * Psal. 44. 13. Thou makest us a strife x i. e. The object or matter of their strife or contention either 1. They strive one with another who shall do us most mischief or take our spoils to themselves Or 2. They are perpetually quarrelling with us and seeking occasions against us unto our neighbours y Who used and ought to live peaceably and kindly with us and our enemies laugh among themselves z Insult over us and take pleasure in our miseries 7 Turn us again O God of hosts and cause thy face to shine and we shall be saved 8 Thou hast brought a vine a To which the Israel or Church of God is oft compared as Isa. 5. 2. Ier. 2. 21. Ezek. 17. 6. Mat. 21. 33. out of Egypt b He alludes to the custom of transplanting trees for their more advantageous growth * Psal. 44. 2. thou hast cast out the heathen c The Nations of Canaan and planted it 9 Thou preparedst room d Or didst purge or cleanse the Soil taking out stones or sticks or other roots or plants which might hinder its growth or fruitfulness Thou didst root out those idolatrous and wicked Nations which might either corrupt or destroy them before it and didst cause it to take deep root e Thou gavest them a firm settlement in that Land and it filled the land 10 The hills were covered with the shadow of it f They grew so numerous that they filled not onely the fruitful valleys but even the barren mountains and the boughs thereof were like †Heb. the â—…dars of God Psal. 104. 16. the goodly cedars g Far differing from ordinary Vines whose Boughs are weak and small and creep upon the walls or ground 11 She sent out her boughs unto the sea and her branches unto the river h They possessed or subdued the whole Land from the Mid-land Sea to the River Euphrates which were the bounds allotted to them by God Gen. 15. 18. 12 Why hast thou then * Psal. 89. 40. Isa. 5. 5. broken down her hedges i so that all they which pass by the way do pluck her k Pluck up her grapes and boughs and strike at her very root e Taken away thy protection which was to them for walls and bulwarks 13 The boar out of the wood l Where Boars use to lodge as it is noted by many Authours By which he understands their fierce and furious enemies doth waste it and the wild beast of the field doth devour it 14 Return we beseech thee O God of hosts look down from heaven and behold and visit this vine 15 And the vineyard m Or the root or stock or plant as others render it which thy right hand hath planted n Which thou hast planted or fixed with thy might and power whereof the right hand is both a sign or symbol and an instrument and the †Heb. son branch o Heb. the son i. e. either 1 The son of man as it is more fully expressed Vers. 17. Or rather 2. The branch for as yet he continues the metaphor which is called the son to wit of the root or stock mentioned in the former clause as the Branches are called Daughters in the Hebrew Text Gen. 49. 22 that thou madest strong p Either 1. By supporting it with stakes or walls upon which the vine groweth up Or rather 2. By causing it to grow in bulk and thickness and consequently in strength for thy self q For thy own especial delight and service and honour 16 It o To wit thy vineyard or branch is burnt with fire it is cut down they r Thy people of Israel signified by the vine So now he passeth from the Metaphor to the thing designed by it perish at the rebuke of thy countenance s Through the effects of thine anger without which their enemies could do them no hurt 17 * Psal. 89. 21. Let thy hand be upon t To protect and strengthen him the man of thy right hand u Whom thy right hand planted Vers. 15. whom thou hast loved and respected even as thy right hand which is very dear to us Mat. 5. 30. and 18. 8. Comp. Zech. 13. 7. thy Benjamin whom he mentioned Verse 2. to whose name he seems to allude which signifies the son of the right hand i. e. a dearly beloved son as Benjamin was to Iacob upon the son of man x By man and son of man he understands either 1. The Messias oft called in Scripture the son of man let him come and let his Kingdom be established and so thine Israel shall be saved and delivered out of all its troubles Or 2. The Royal Family the House of David in whose safety and wellfare the happiness
not expressed in the Hebrew Text and therefore may be either way supplied The sence is Damascus shall still continue to be the Capital and Chief City of the Kingdom of Syria and therefore Ierusalem shall not be taken nor become a part of Rezin's Dominion but he shall be kept within his own Bounds and be King of Damascus onely and not as he hopes of Ierusalem Damascus and the head of Damascus is Rezin and within threescore and five years q To be computed either 1. from the Prophecy of Amos who prophesied in the days of Uzziah two years before the earthquake Amos 1. 1. which the Iews affirm to have hapned about the time of his Usurpation of the Priests Office and being smitten with Leprosie 2 Chron. 26. 16 c. which though it be not proved yet may be admitted because it cannot be disproved And it is more than probable that that Action and Accident was divers years before his death during which time Iotham acted as his Viceroy 2 Chron. 26. 21. And the Prophecy of Amos being express and full concerning the Destruction of the People and Commonwealth of Israel being also fresh in the memory of many now living the Prophet Isaiah might well have respect to it So the sence is as if he had said There shall be but 65 years between the Delivery and the Execution of that Prophecy And so the number of years may be thus made up Fix the beginning of them Ten years before Uzziah's death add the 16 years of Iotham's Reign and then the 16 years of Ahaz his Reign and then Six of Hezekiah's Reign in which Israel was carried Captive 2 Kings 18. 10. these make up 48 years And for the 17 years which yet remain of the 65 they may be taken out of the rest of Hezekiah's Reign For although the Transportation of that People began in the Sixth year of Hezekiah yet it might be continued or repeated divers years after and compleated 17 years after Ier. 52. 28 29 30. Or rather 2. these years may be computed from the time of this Prophecy of Isaiah And whereas it may be objected against this Opinion That the Judgment here threatned was executed in the Sixth year of Hezekiah as was before noted and therefore within 18 or 19 years of this Prophecy which was delivered in the third or fourth year of Ahaz Two things may be answered 1. That the Israelites were not transported in the Sixth year of Hezekiah For although Samaria be said to be taken in the Sixth year of Hezekiah 2 Kings 18. 10. and the Transportation of the Israelites be mentioned immediately after it v. 11 yet it doth not thence follow that it was done immediately and at that one time because this is not unusual in Scripture in Historical Relations to mention those things together which were done at a considerable distance of time one from another as it is recorded Act. 7. 15 16. Iacob died hâ—… and our fathers and were carried over into Sychem and laid in the Sepulchre of Abraham c. although it was above 200 years ere all which is said in those few words was done And other Instances of like nature might easily be produced 2. That this Work of Transportation was not done at once but successively and by degrees Thus it certainly was in the Transportation of Iudab which was begun in Nebuchadnezzar's Seventh year continued in his Eighteenth year and perfected in his Three and twentieth year Ier. 52. 28 29 30. And thus it might be and probably was in this Transportation It might be begun presently after the taking of Samaria and afterwards continued until at last the whole Body of the People was removed And as soon as that was done and not before the King of Assyria brought into their place those new Colonies mentioned 2 Kings 17. 24. Which that it was not done at the time of the taking of Samaria but many years after it seems to me evident because those Colonies were not brought thither by Shalmanezer who took Samariâ—… 2 Kings 18. 10. no nor by Sennacherib his next Successour but by Esarhaddon as is affirmed Ezra 4. 2. who was the Son and Successour of Senacherib 2 Kings 19. 37. and reigned above Fifty years for he seems to have begun his Reign about the Fourteenth year of Hezekiah's Reign by comparing 2 Kings 18. 13. 19. 35 36 37. and so he reigned with Hezekiah about Fifteen years and with Manâ—…sseh above Forty years as the Learned Sir Iohn Marsham affirms in his Chronicus Canon c. pag. 496. And this Work of Transporting the Remainders of the Israelites and bringing the new Colonies might not be done till towards the end of his Reign Which delay might be occasioned by his Wars or other great Affairs And lest this should seem to be onely my own private Conjecture if the Reader consult Sir Iohn Marsham's fourth and last Chronological Table inserted after pag. 589. of his Work he will find that Learned Chronologer to be of the same mind and to make above Fifty years distance between the taking of Samaria and the Translation of the new Colonies into those Parts And thus these Sixty five years might well be accomplished in his time And so this Place agrees with other Scriptures and the Difficulties objected against other Interpretations seem to be avoided shall Ephraim be broken †Heb. from a people that it be not a people 9 And the head of Ephraim is r Or either shall be and the sence is the same as in the foregoing Verse Samaria shall continue to be the Chief City of the Kingdom of Israel and Pekah shall not conquer Ierusalem as he hoped and designed to do Samaria and the head of Samaria is Remaliahs son * See 2 Chr. â—… 20. ‖ Or Do ye 〈◊〉 believe 〈◊〉 is because â—…e are not staâ—… or shall 〈◊〉 be established If ye will not believe surely ye shall not be established s If you do not believe this and the other Promises of God but in distrust of God shall seek to the Assyrians for Succour to which I perceive you are inclined in stead of that Deliverance and Settlement which you expect you shall be distressed and consumed thereby the Accomplishment of which Threatning is recorded 2 Chron. 28. 20. And by this Threatning he implies That if they did rely upon God's Word and Help they should be established Onely he delivereth it in the form of a Threatning rather than of Promise partly because he foresaw that they would chuse the worse part and bring the Judgment threatned upon themselves and partly because this was most necessary for them to affright them out of their present Security and Infidelity 10 †â—…eb And the LORD added 〈◊〉 speak Moreover the LORD spake again unto Ahaz saying 11 Ask thee a sign of the LORD t I perceive thou dost not believe God's Word and Message now delivered by me yet God is so
7 For they have devoured Jacob l The posterity of Iacob whom thou didst love and with whom and his Seed thou madest a sure and everlasting Covenant whereby thou didst ingage thy self to be an enemy to their enemies Exod. 23. 22. Besides thou haâ—…est cruelty especially when the wicked devour those who are more righteous than themselves Habak 1. 13. and laid waste his dwelling place 8 * Isa. 64. 9 O remember not against us ‖ Or the iniquities of them that were before us former iniquities m The sins committed by our Forefathers and by us who have filled up the measure of their sins for which we confess thou hast most righteously brought this desolating judgment upon us let thy tender mercies n Upon which all our confidence is fixed for merit and righteousness we have none See Dan. 9 7 9. speedily prevent us o Prevent our utter extirpation which we have deserved and have great reason to expect for we are brought very low p Past the hopes of all humane help and therefore the glory or our deliverance will be wholly thine 9 Help us O God of our salvation q From whom we have oft received and from whom alone we now expect salvation for the glory of thy name r Which is now obscured by the insolency and blasphemy of thine enemies who ascribe this Conquest to their Idols and triumph over thee no less than over thy people as one unable to deliver them out of their hands See Dan. 3. 15. and deliver us and †Heb. attone or expiate purge away our sins for thy names sake 10 * Psal. 42. 10. and 115. 2. Wherefore should the heathen say Where is their God! s He whom they served and of whom they boasted He is lost and gone or grown impotent or idle Let him be known among the heathen t By the expectation of his judgments upon them according to Psal. 9. 16. in our sight u That we may live to see it and praise thy name for it by the †Heb. vengeance revenging of the blood of thy servants which is shed 11 Let * the sighing of the prisoner u Of thy poor people now in prison or at least in captivity come Psal. 102. 20. before thee according to the greatness of †Heb. thine arm thy power †Heb. reserve the children of death preserve thou those that are appointed to die x Heb. the children of death i. e. Which were either designed to death or in manifest danger of it as being wholly in the power of their cruel and barbarous enemies 12 And render unto our neighbours sevenfold into their bosom y i. e. Either 1. Abundantly as this Phrase notes Isa. 65. 6 7. Ier. 32. 18. Luke 6. 38. Or 2. Sensibly so as it may come home to them and fall heavily upon them in their own persons there reproach wherewith they have reproached thee z As impotent or unfaithful or unmerciful to his own people So they intimate that this dedesire did not proceed from a revengeful mind but from a due sence of God's favour O Lord. 13 * Psal. 9â—… 7. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise †Heb. to generation and generation to all generations PSAL. LXXX The ARGUMENT This Psalm was Composed either 1. Upon the same ocasion with the former to wit the destruction of Jerusalem by the Chaldaeans as most conceive Which yet seems not probable because here is no mention of the Temple nor of Jerusalem as there is in the foregoing Psalm nor of the Tribe of Judah which was most concerned in that desolation but of Joseph Verse 1. and of the Tribes of Ephraim and Manasseh which were carried captive long before that time nor do the expressions of this Psalm import such a desolating judgment as those of the former do Or 2. Upon occasion of the captivity of the ten Tribes as some others think But why then is Benjamin named which is none of that number nor went into captivity with them but was joyned with Judah Or 3. Upon occasion of some other calamity or calamities which befel the Tribes of Israel after their division into two Kingdoms and before the captivity and destruction of either of them In which time all â—…he evils mentioned in this Psalm did befal them sometimes in one Tribe or part and sometimes in another as is manifest from their History To the chief musician upon Shoshannim-Eduth a It seems to be the name of a Musical Instrument though many separate the latter part of the word from the former and expound Eduth a testimony or witness between God and his people of his relation to them and of their dependence upon him a Psalm ‖ Or for Asaph of Asaph 1 GIve ear O shepherd of Israel b Thou who hast undertaken to seed and govern thy people of Israel as a shepherd doth his flock now perform thine Office and rescue thy â—…ock from those grievous Wolves which devour and destroy them thou that leadest c Or didst lead formerly though now thou hast forsaken them Ioseph d i. e. The Children of Ioseph or of Israel as he now said this Clause being but a repetition of the former in other words Compare Psal. 77. 15. And the name of Ioseph the most eminent of the Patriarchs both for his dignity and piety and the right of primogeniture transferred upon him from Reuben 1 Chron. 5. 1. is elsewhere put for all the ten Tribes as Ezek. 37. 16 19. Amos 5. 6 15. and 6. 6. Zech. 10. 6. And for all the Tribes as Psal. 81. 5. Obad. v. 18. like a flock thou that dwellest between the cherubims e Which were the Mercy-seat above the Ark. By which title he prudently and piously minds the ten Tribes of their revolt from God and of the vanity of their superstitious Addresses to their Calves at Daâ—… and Bethel and of the necessity of their returning to the true worship of God before the Ark at Ierusalem if they desired or expected any relief from him And by this title it seems more than probable that this Psalm was not made upon occasion of the Babylonish Captivity in and after which time there was no Ark nor Cherubims nor do I remember that David or any Prophets did then apply themselves to God by that Title See Dan. 9. shine forth f Out of the clouds wherein thou seemest to hide thy self Shew forth thy power and goodness to and for thy poor oppressed people in the face of thine and their Enemies 2 Before Ephraim and Benjamin and Manasseh g i. e. Before all the Tribes of Israel for whom he mentions onely these three Tribes either 1. Because of their special relation to Ioseph here named Vers. 1. Ephraim and Manasseh being his Sons and