find him out deeper than hell what canst thou know r Concerning him and his ways which are far out of thy sight and reach 9. The measure thereof is longer than the earth r From one end to the other and broader than the sea s Which is called the great and wide sea Psalm 104. 25. 10. * Chap. 9. 12. If he ‖ Or make a change cut off t To wit a Person or a Family and shut up u In a Prison or in the hands of an Enemy This shutting up is opposed to the opening of the prison-doors and to that enlargement which God is elsewhere said to give to men or gather together x Either 1. in a way of judgment as a like word is used Psalm 26. 9. Gather not my soul with sinners Or rather 2. in a way of mercy as this word is generally used in Scripture this being every where promised by God to his people as an eminent mercy that he would gather them together So this is opposed to the former actions and the sense of the place is whether it pleaseth God to scatter a Family or to gather them together from their dispersions then †Heb. who can turn him away who can hinder him y From doing what he pleaseth and designeth with his own Creatures Who can restrain him either by giving Law to him or by force and power Or who can contradict or answer him or object against him or retort or return upon him i. e. charge him with injustice in such proceedings Which sense may seem to agree best both with the scope of the place and state of the question between him and Iob which was not whether any man could resist God's power but whether he could question his justice and with the following Verse 11. For * Ps. 10. 11 14. 35. 22. he knoweth vain man z Though men know but little of God and therefore are very unfit Judges of all his Counsels and Actions yet God knows man exactly and his vanity or â—…abhood or folly or rashness for all these this word signifies He knoweth that every man in the World is guilty of much vanity and folly and therefore seeth sufficient reason for his severity against the best men such as thou O Iob fanciest thy self to be and if thou wert so thou hast no reason to wonder at or quarrel with his proceedings And if thy quarrel be that he shuts thee up or cuts thee off when he gathers others under his wing and protection whom thou thinkest or knowest to be worse than thy self while thou doest impeach his justice thou doest but betray thy own vanity and folly For he knows both whom he chastiseth and whom he spareth and why he doth it though he do not acquaint thee with the reasons of all his actions he seeth wickedness also a As he knoweth the vanity of all men so he exactly perceiveth the wickedness of evil men though it be covered with the Veil of Religion He seeth thy evil heart which discovers it self by such wicked and scandalous speeches against the justice and goodness of his Providence which gives him just cause to continue and encrease thy miseries Though thou art partial and flatterest thy self with a conceit of thy own Integrity yet he knoweth thy hypocrisie and wickedness will he not then consider it b Shall he only see it as an idle Spectator and not observe it as a Judge to requite and punish it 12. For †Heb. empty or hollow * Ps. 73. 22. 92. 6. Eccl. 3. 18. vain man would be wise c Or Yet or But vain or empty man that foolish Creature that since the fall is void of all true wisdom and solid knowledge and judgment of the things of God would be wise i. e. pretends to be and would be thought wise and able to pass a censure upon all God's ways and works Or thus But vain man is foolish or without heart i. e. without understanding unable to judge aright of the ways and things of God For a Verb very like this and coming from the same Root signifies to have ones heart taken away Cant. 4. 9. though man be born d And man is born i. e. he is by his birth such this evil is now natural and hereditary and therefore common to all men and therefore it is not strange if Iob partake of the common distemper like a wild asses colt e i. e. Ignorant and dull and stupid as to the knowledge of divine things and withal heady and untractable and therefore very incompetent to judge of these high affairs 13. * Ch. 5. 8. 22. 21. If thou f O Iob thy business is not to quarrel with thy Maker or his Works but to address thy self to him prepare thine heart g To wit to seek God as it is expressed 2 Chron. 19. 3. 30. 19. Psalm 78. 8. If thou prepare thy heart by sincere repentance for all thy hard speeches of God and fins against him and with a pure and upright heart seek unto him without which thy prayers will be in vain Or If thou directest or rectifiest thine heart turning thy bold contentions with God into humble and sincere supplications to him and stretch out thine hands h i. e. Pray which is here described by its usual gesture as Chap. 15. 25. Psalm 88. 9. towards him i i. e. To God as appears both from the nature of the thing and from the Context 14. If iniquity be in thine hand k Either 1. If thou hast in thine hand or possession any Goods got by injury or oppression as it seems they supposed that he had Or 2. more generally If thou allowest thy self in any sinful practises The hand is put for action Whereof it is the Instrument put it far away l Keep thy self aâ—… a great distance not only from such actions but also from the very occasions and appearances of them and let not wickedness dwell m Let it not have a quiet and settled abode or allowance in thy tabernacles n i. e. In thy habitation i. e. either in thy self or in thy family whose sins Iob was obliged as far as he could to prevent or reform as he had done Chap. 1. 5. He saith Tabernacles because anciently the habitations of great men consisted of several Tents or Tabernacles as we see Gen. 24. 67. 31. 33. 15 For then shalt thou lift up thy face o Which notes chearfulness and holy boldness and confidence as a dejected Countenance notes grief and shame See Gen. 4. 5 6. 2 Sam. 2. 22. Iob 22. 26. Luke 21. 28. without spot p Or Being without spot So it is only an Ellipsis of the Verb Substantive which is most frequent And this fitly follows as the ground of his confidence because he should in this case have a clear and unspotted Conscience and a
them and with vehement desire to enjoy them and with the deferring and disappointment of his hopes See Prov. 13. 12. for the courts c To enter into the outward Court with the people and to see what is done by the Priests in the inner Court and to joyn with them in their Religious Exercises of the LORD my heart and my flesh crieth out d With a doleful cry of which this word is used also Lament 2. 19. which elsewhere and commonly signifies a joyful shout The sence is my soul and body are pained or the passion of my heart maketh my tongue cry out for the living God 3 Yea the sparrow hath found an house e i. e. An habitation to wit a nest as it here followeth and the swallow a nest for her self where she may lay her young even thine altar f Or nigh as this Hebrew Particle eth is elsewhere used and as it is rendred by the Septuagint and the Chaldee Iudg. 4. 11. thine Altar Heb. Altars that of Burnt-offerings and the other of Incense At or near which these Birds might well and truly be said to have their Nests because they were either in some part of the Tabernacle or Temple in which the Altars were or in some buildings belonging or near at least to it O LORD of hosts my king and my God 4 Blessed are they that dwell in thy house g That constantly or frequently resort to and abide in thy house either the Priests and Levites who kept continual watch there or other devout Jews who were there perpetually as Anna Luk. 2. 37. they will be still praising thee h For they are continually employed in that blessed and glorious work of praising and serving thee in the place which thou hast appointed for that end Selah 5 Blessed is the man whose strength is in thee i Who trusteth in thee as his onely strength and refuge and portion Or who hath strength in or rather for as the Hebrew prefix Beth is frequently used as hath been noted again and again thee i. e. Who hath or who useth for having is sometimes put for using of which see Mat. 13. 12. 1 Cor. 7. 2. ability of body and mind for thee and for thy service or for that Journey which here he seems to insinuate and in the following Words and Verses he particularly describes For it must be considered that all the Males of Israel were obliged to come to the Tabernacle or Temple thrice in a year Exod. 34. 23 24. and that some of them lived at a great distance and consequently were to take a long and troublesome Journey which also might at some times and places be accompanied with hazards and other inconveniences and therefore such as wanted either courage or bodily strength might be discouraged or hindred from undertaking it and from the enjoyment of God in his solemn and publick worship Which though in some cases it might not be their sin yet surely it was a great affliction and infelicity and consequently it was a blessed thing to be freed from those impediments as the Psalmist here observes in whose heart are the ways of them k i. e. Of those men for though man be the singular number it is understood câ—…llectively of all that sort or company of men But these words of them are not in the Hebrew and as some Learned Men have observed seem to disturb or darken the sence Others therefore seem to render the words better and more agreeably to the Hebrew Text in whose heart are thy which Pronoun is oft understood ways to wit those ways which lead to thy house or the ways so called emphatically or by way of eminency the ways of or to Zion as they are called Lam. 1. 4. as is evident from the seventh Verse of this Psalm So the meaning is Blessed are they whose thoughts and affections are much and strongly fixed upon the high ways and their journeys to Zion who have both strength of body as is said in their former branch and readiness of heart as is here added to go to Zion which are the two qualifications requisite for that journey Blessed are they whose hearts are set upon Zion and their journeys thither that are continually or from time to time stirring up and bespeaking themselves and others as they did Ier. 31. 6. Arise ye let us go up to Zion unto the Lord our God As when a man's heart is knit in true friendship to one that lives at some distance from him he is oft thinking with great desire and delight of the place where he dwelleth and of the way leading to it 6 Who passing l Or being used to pass for he seems not to speak of one particular act but of a common course or custom through the valley ‖ Or Of 〈◊〉 〈◊〉 make 〈◊〉 a well c. of Baca m A place so called which some Jewish and other Writers affirm to have been a very dry place and therefore incommodious for Travellers in those hot Countries and in hot seasons Which place may be here mentioned not exclusively to other ways and passages for this high way being but one and on one side of Ierusalem could not be a general way for all the Israelites thither but synecdochically for all places of like nature which made their journey to Ierusalem unpleasant or inconvenient But their zeal for God's service did easily overcome this and other difficulties Or the valley of tears as this valley might be called for the trouble or vexation which Travellers found there by reason of drought or otherwise make it a well n Or wells i. e. they dig divers little pits or wells in it for their relief This trouble they willingly undertook rather than to neglect the opportunity of going up to Ierusalem at their solemn times And possibly they did this not onely for themselves but for the benefit of other Travellers who came after them whereby they shewed both their piety and charity the rain also †Heb. covereth filleth the pools o God recompenseth their diligence in making pits or little pools or cisterns with his Blessing sending rain wherewith they may be filled and the thirsty Travellers refreshed Possibly the words may be thus rendred which is more agreeable to the order of the Hebrew Text yea or also and so the Hebrew Particle Gam hath that emphasis which as some Learned Interpreters observe is not given to it in other Translations They do not only make little pits or wells as it was now said but also pools or cisterns for this Hebrew word is by the Learned rendred both ways which so the Relative Particle is to be understood as it is very frequently in many Texts of Scripture the rain filleth or may fill i. e. which may receive and keep the rain which God sendeth for the refreshment of these Travellers whose great numbers made the provision of water more necessary But it is
for us then shall he redeem that which his brother sold. 26 And if the man have none to redeem it †Heb. his 〈◊〉 hath attained and found sufficiency and himself be able to redeem it 27 Then let him count the years of the sale thereof m i. e. From the time of the sale to the Jubilee See above ver 15 16. and restore the overplus n i. e. A convenient price for the years from this Redemption to the Jubilee unto the man to whom he sold it that he may return unto his possession 28 But if he be not able to restore it to him then that which is sold shall remain in the hand of him that hath bought it until the year of jubile and in the jubile it shall go out and he shall return unto his possession o i. e. Out of the buyers hand without any Redemption mony 29 And if a man sell a dwelling house in a walled city then he may redeem it within a whole year after it is sold within †Heb. dayes 1 Sam. 1. 3 and 27. 7. a full year may he redeem it 30 And if it be not redeemed within the space of a full year then the house that is in the walled city shall be established for ever to him that bought it throughout his generations it shall not go out in the jubile p The reason is from the great difference between such houses and lands The reasons before alledged for lands do not hold in such Houses there was no danger of confusion in Tribes or Families by the alienation of Houses The seller also had a greater propriety in Houses than in Lands as not coming to him by Gods meer gift but being commonly built by the owners cost and diligence and therefore had a fuller power to dispose of them Besides God would hereby encourage persons to buy and possess Houses in such places which frequency and fulness of Inhabitants in Cities was a great strength honour and advantage to the whole Land 31 But the houses of the villages q Because they belonged to and were necessary or very convenient for the management of the lands which have no wall round about them shall be counted as the fields of the country †Heb. 〈◊〉 belongeth unto it they may be redeemed and they shall go out in the jubile 32 Notwithstanding the cities of the Levites and the houses of the cities of their possession may the Levites redeem at any time 33 And if ‖ Or one of the Levites redeem them a man purchase of the Levites then the house that was sold and the city of his possession shall go out r Or thus But he that shall redeem it shall be or must be of the Levites i. e. No person of another Tribe though by Marriage near akin to the selling Levite shall redeem it but Levites onely and any of them shall have the same power to redeem it which in other Tribes onely the nearest kindred have and in case none of them redeem it yet the house that was sold and the City of his possession i. e. his share or interest in the City of his possession shall go out and return to the Levites without any redemption in the year of jubile for the houses of the cities of the Levites are their possession among the children of Israel 34 But the field of the suburbs of their cities s Of which see on Numb 35. 5. may not be sold t Not sold at all partly because it was of absolute necessity for them for the keeping of their Cattle and partly because these were no enclosures but common fields in which all the Levites that lived in such a City had an interest and therefore no particular Levite could dispose of his part in it Some conceive that this Law was altered in ensuing ages which they gather from Ier. 32. 7 8. c. and Act. â—… 36 37. But those examples do not prove it That sale of Ieremiahs was made by a particular dispensation and command of God and that in a time when the Levites as well as the people were to be destroyed or dispersed and carried into captivity and therefore could receive no considerable injury by it and besides this sale was onely made formally and for signification as it is explained ver 14 15. And for the land sold by Barnabas a Levite Act. 4. as it was at a time when the Jewish Church was dissolved and their state upon the brinks of utter ruine so it is not evident that it was such Suburb land which would have yielded but a small price but it might be other land either such as he might have in right of his wife or such as he might have purchased For though the Levites in general had no other share of land beside this allotted them by God yet it is conceived that particular Levites might purchase lands to themselves for it is their perpetual possession 35 And if thy brother be waxen poor and †Heb. 〈◊〉 〈◊〉 〈◊〉 fallen in decay u Heb. his hand 〈◊〉 or faileth or is decayed so that he hath not power to get or keep wealth as the phrase is Deut. 8. 18. as on the contrary when a man is able his hand is said to attain and find sufficiency as here above ver 26. with thee then thou shalt †Heb. 〈◊〉 relieve him x Heb. strengthen him comfort his Heart and strengthen his Hand yea though he be a stranger or a sojourner y Understand it of Proselytes onely for of other strangers they were permitted to take usury Deut. 23. 20. that he may live with thee 36 * Exod. 22. 25. Deut. 23. 19. Prov. 28. 8. Ezek. 18. 8. and 22. 12. Take thou no usury of him z i. e. Of thy brother whether he be Israelite or Proselyte or increase a This some conceive relates to the fruits of the earth food c. as 〈◊〉 doth to mony But here may rather feem to be two words expressing the same thing to meet with the subtil evasions of crafty and covetous men who make gain of their poor brethren for of such onely he speaks here as is evident from ver 36. by the lending of mony or other things and that they may quiet their consciences and palliate their sin they disguise it under other names and to shew that all kinds of usury are in this case forbidden whether of mony or of victuals or of anything that is commonly lent by one man to another upon usury or upon condition of receiving the thing lent with advantage and overplus as it is said Deut. 23. 19. but * Nehem. 5. 9. fear thy God that thy brother may live with thee 37 Thou shalt not give him thy money upon usury nor lend him thy victuals for increase 38 I am the LORD your God which brought you forth out of the land of Egypt to give
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
shall subdue and possess all his enemies here signified by the name of Edom as Iacob or Israel his brother signifies all his Church and people Seir e A part and mountain of Edom Gen. 36. 8. which may be here mentioned as the strongest part of Edom to shew that not onely the rest of Edom which is more accessible but even the rocks and best munitions of it shall be taken also shall be a possession for his enemies f The Israelites and Israel shall do valiantly g Or gain power or riches or victory all which are comprehended in this phrase 19 Out of Jacob h Out of Iacobs loyns shall come he that shall have dominion i David and especially Christ. and shall destroy him that remaineth of the city k Or from or out of the city i. e. the cities the singular number for the plural which hath been oft noted before The sence is He shall not onely subdue those Moabitâ—…s and Edomites which meet him in the field but he shall pursue them even to their strongest holds and cities and shall pull them out thence Possibly he may note some eminent city in which they confided most their Metropolis or royal city as may be guessed from Psal. 60. 9. 20 And when he looked l From the top of Pisgah which was exceeding high and gave him the prospect of the parts of all these kingdomes on Amalek he took up his parable and said Amalek was ‖ The first 〈◊〉 nations 〈◊〉 warred 〈◊〉 Israel Exo the first m Heb. the first fruits so called either 1. because they were the first of all the neighbouring nations which were embodied together in one government or 2. because they were the most powerful and eminent of them as is implyed above ver 7. the best things in each kind being oft signified by the name of first-fruits Or 3. because he was the first who fought against Israel and was vanquished by them in that famous battel Exod. 17. which victory was an earnest and first-fruits of that large harvest of victories which the Israelites should in due time get over all their enemies and among others over Amâ—…k himself 1 Sam. 15. 3. of the nations but his latter end ‖ Or 〈◊〉 even to 〈◊〉 oâ—… shall be that he perish for ever n He began with God and with Israel but God will end with him and the firm purpose and will of God is that he shall be utterly destroyed Exod. 17. 14. so that Saul lost his kingdom for not executing this decree and Gods command pursuant thereunto 1 Sam. 15. 21 And he looked on * 1 Sam. 15. 6. the Kenite o The posterity or kindred of Iethro not that part of them which dwelt among the Israelites to whom the following words do not agree but those of them who were mingled with the Amalekites and Midianites See Exod. 3. 1. Iudg. 1. 16. and 4. 11. 1 Sam. 15. 6. and took up his parable and said strong is thy dwelling-place and thou puttest thy nest p i. e. Thy dwelling-place so called either because it was in an high place as nests commonly are or from their security and confidence of continuing long and safe in it See Iob 29. 18. or in allusion to their name for ken in Hebrew signifies a nest in a rock 22 Nevertheless †Heb. Kain the Kenite q Heb. Kain i. e. the Kenite so called either by a transposition of letters which is very usual in the Hebrew tongue or from the name of some eminent place where they lived or person from whom they were descended though now the memory of them be utterly lost as it hath fared with innumerable other places and persons famous in their generations mentioned in antient heathen writers shall be wasted ‖ Or how long shall it be ere Ashur carry thee away captive untill Ashur shall carry thee away captive r i. e. Shall be by degrees diminished and wasted by the incursions of divers enemies till at last the Assyrian comes to compleat the work and carries them into captivity For the Kenites lived partly among the ten tribes Ios. 19. 33. compared with Iudg. 4. 11. and partly with the two tribes Iudg. 1. 16. and 4. 16 17. and were carried captive with them part by Salmaneser the king of Assyria 2 King 17. 6. and part by Nebuchadnezzar who also is called an Assyrian Ezra 6. 22. Isa. 52. 4. The words may be rendred thus shall be wasted How long to wit shall they be thus wasted these particles being oft used abruptly and pathetically in the same manner Psal. 6. 3. and 90. 13. Isa. 6. 11. till Ashur comes Ashur shall carry thee away captive 23 And he took up his parable and said Alas who shall live s How calamitous and miserable will the state of the World be when the Assyrian and after him the Chaldean shall over-run and overturn all these parts of the World who will be able to live and keep his heart from fainting under such grievous pressures how few will then escape the destroying sword when God doth this 24 And ships shall come from the coast of Chittim t A place or people so called from Chittim the son of Iavan Gen. 10. 4. whose posterity were very numerous and were first seated in the lesser Asia and from thence sent forth colonies into the islands of the Aegean sea and into Cyprus and afterwards into Macedonia and other parts of Greece and then into Italy Whence it comes to pass that by this name is understood sometimes Macedonia as appears from 1 Macc. 1. 1. and 1 Macc. 8. 5. and sometimes Italy as is manifest from Dan. 11. 29 30. and sometimes both as in this place for he speaks here of the scourge that God hath appointed for the Assyrian after he had done Gods work in punishing of his people and the bordering nations Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians yet the chief afflictions and calamities of that people came from two hands both beyond the sea and brought to them by ships as is here expressed first from the Grecians under Alexander and his successours by whom that people were grievously oppressed and wasted then from the Romans who subdued all the Grecian empire one great part whereof were the Assyrians largely so called and after many bloody wars made them a colony and shall afflict Ashur and shall afflict Eber u i. e. The posterity of 〈◊〉 Gen. 10. 24. the Hebrews who were the chief and flower of Ebers children and therefore are here designed by that general name such general expressions being oft used concerning one particular and the most eminent of â—…ts kind And it pleased God to express it thus darkly here because though he would foretell this for the comfort and instruction of his people in after ages yet he would not have Balak
thereabouts were either well-willers to David or at least moved with compassion at the sad and sudden change of so great and good a King which was able to affect an heart of stone wept with a loud voice and all the people passed over the king also himself passed over the brook ‖ Called 〈◊〉 18. 1. 〈◊〉 Kidron t Which was near Ierusalem See Matth. 26. 36. Ioâ—… 18. 1. and all the people passed over toward the way of the wilderness u Which was between Ierusalem and Iericho 24 ¶ And lo Zadok also and all the Levites were with him bearing the ark of the covenant of God x As a pledge of Gods presence and assistance and that David might enquire at it upon occasion and they set down the ark of God y Either in expectation of drawing forth more people to David's party if not from theâ—…r Loyalty to their Lawful King yet from their Piety and Reverence to the Ark or that all the people might pass along and the Ark might come in the rear of them for their safeguard and encouragement and Abiathar went up z Either 1. From the Ark which now was in the low ground being near the Brook Cedron to the top of the Mount of Olives whence he had the Prospect of the City and Temple as appears from Mark 13. 3. where he could discern when the people ceased to come out of the City after David which when they did he gave notice to David that he should wait no longer but March away and carry the Ark with him Or 2. From the Ark to the City which was in an higher ground that so he being High-Priest might use his Authority and Interest with the People to perswade them to do their duty in going forth to defend and help their King against his Rebellious Son and there he staid until all those whom he could perswade were gone forth until all the people had done passing out of the city 25 And the king said unto Zadok Carry back the Ark of God into the City a Partly out of Care and Reverence to the Ark which though sometimes it was and might be carried out to a certain place yet he might justly think unfit to carry it from place to place he knew not whither and to expose it to all the hazards and inconveniences to which he himself was likely to be Exposed partly out of respect to the Priests whom by this means he thought he should expose to the Rage of Absalom as he had before Exposed them to Saul's Fury on another occasion 1 Sam. 22. And partly that by this means he might have the better opportunity to search ouâ—… and to Counter-work Absaloms Plots which was so necessary not onely for himself but for the defence and maintenance of the Ark and all Gods Ordinances and of the true Religion if I shall find favour in the eyes of the LORD he will bring me again and shew me both it and his habitation b i. e. The Tabernacle which David had lately built for it Chap. 6. 17. in which the Ark and God by means thereof ordinarily dwelt And hereby he insinuates another reason of his returning the Ark to Ierusalem because there was the Tabernacle made for the receit of it 26 But if he thus say I have no delight in thee c I will not receive thee into my Favour nor restore thee to thy Throne and City and to the enjoyment of my Ark and Ordinances behold here am I let him do to me as seemeth good unto him d Ready to obey him and to submit to his Will and Pleasure concerning me 27 The king said also unto Zadok the priest e Either because Abiathar was gone from him v. 24. and not yet returned or because David put more confidence in Zadok * â—… Sam. 9. 9. Art not thou a seer f i. e. Either 1. A Prophet for such were called Seers 1 Sam. 9. 9. 2 Sam. 24. 11. Amos 7. 12. And such he may be called either because he really had the gift of Prophecy or because as the name of Prophets is sometimes given to those who had not Propheâ—…ical Gifts but were onely Officers and Ministers devoted to and employed in God's Worship and Service as 1 Sam. 10. 5 c. 1 King 18. 4 13. Compare 1 Chron. 25. 1 2 3. So it is reasonable That the name of Seers be extended to the same Latitude and therefore he may properly and fitly be called a Seer as he was with and under Abiathar the Chief Governour of the House and Worship of God who by his Office was to Instruct and Direct the People in those matters whereby he had many opportunities both of sifting out Absalom's Counsels and of minding the People of their Duty to David as he saw opportunity Which sence suits well with David's Scope and Design Or 2. a seeing or discerning or observing man for so the Hebrew Verb raah is oft used And this suits well with David's mind Thou art a wise man and therefore fit to manage this great business which requires Prudence and Secrecy return into the city in peace g As men of Peace giving over all thoughts of War and devoting your selves entirely to God's Service and * See chap. 17. 〈◊〉 your two sons with you Ahimaaz thy son and Jonathan the son of Abiathar 28 See I will tarry in the plain of the wilderness until there come word from you to certifie me 29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem and they tarried there 30 And David went up by the ascent of mount Oliveâ—… ‡ Heb. going 〈◊〉 and weepâ—… and wept as he went up and had his head covered and he went baâ—…e foot h In Testimony of his deep Sorrow and Humiliation and Shame for his Sins whereby he had procured this Evil to himself for these were the Habits of Mourners 2 Sam. 19. 4. Esth. 6. 12. Isa. 20. 3 4. Ier. 14. 3 4 and to take an Holy Revenge upon himself for his former Delicacy and Luxury and all the people that was with him covered every man his head and they went up weeping as they went up 31 And ‖ Or David told one told David i Or David told i. e. David being hereof informed acquaints his friends and followers with it to stir them up to â—…oyn with him in the following Prayer against him saying Ahithophel is among the conspirators with Absalom And David said O LORD I pray thee turn the counsel of Ahithophel into foolishness k Either infatuate him that he may give foolish Counsel oâ—… let his Counsel be rejected as foolish or spoiled by the foolish Execution of it 32 And it came to pass that when David was come to the top of the mount where he worshipped God l Looking towards Ierusalem where the Ark and Tabernacle was Compare 1 King 8. 44 48. Dan. 6.
and impurer sort of Gold and seven thousand talents of refined silver to overlay the walls of the houses withal e The Walls of the Temple with Gold and of the Rooms adjoyning to it with Silver beaten out into Plates and put upon the other Materials here and there as it was thought fit 5 The gold for things of gold and the silver for things of silver and for all manner of work to be made by the hands of artificers And who then is willing †Heb. to fill his hand to consecrate his service f Heb. to fill his hand i. e. to offer an Offering as Exod. 32 29. Levit. 8. 33. as I have done this day unto the LORD 6 Then the chief of the ‖ Or families 〈◊〉 Gr. fathers and princes of the tribes of Israel and the captains of thousands and of hundreds with the * Ch. 27. 25. rulers over the kings ‖ Or substance work offered willingly 7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams and of silver ten thousand talents and of brass eighteen thousand talents and one hundred thousand talents of iron 8 And they with whom precious stones were found gave them to the treasure of the house of the LORD by the hand of * Ch. 26. 21. Jehiel the Gershonite 9 Then the people rejoyced g Because this was both an Effect of Gods Grace in them and an Eminent Token of Gods Favour and Goodness to be continued to them and a good Pledge that this great and long-desired Work of the building of the Temple would receive a certain and a speedy Accomplishment for that they offered willingly because with perfect heart they offered willingly to the LORD and David the king also rejoyced with great joy 10 Wherefore David blessed the LORD before all the congregation and David said †Gr. thou art to be blessed Blessed be thou LORD God of Israel our father †Heb. from everlasting for ever and ever 11 * Mat. 6. 13. 1 Tim. 1. 17. Rev. 5. 13. Thine O LORD is the greatness and the power h i. e. Thou art Great and Powerful c. and the glory and the victory and the majesty for all that is in the heaven and in the earth is thine thine is the kingdom O LORD and thou art exalted as head above all i As the Soveraign Lord and Owner of all Persons and Things 12 Both riches and honour come of thee and thou reignest over all k i. e. Thou disposest of Riches and Honour as thou pleasest and in thine hand is power and might and in thine hand it is to make great and to give strength unto all l Even to the weakest whom thou canst make strong and to the strongest who are weak without thy help 13 Now therefore our God we thank thee and praise thy glorious name 14 But who am I and what is my people that we should †Heb. 〈◊〉 or 〈◊〉 〈◊〉 be able to offer so willingly m i. e. That thou shouldest give us both such Riches out of which we should be able to make such an Offering and such a willing and free heart to offer them both which are thy Gifts and the Fruits of thy good Grace and Mercy to us after this sort for all things come of thee and †Heb. 〈◊〉 hand of thine own have we given thee n We return onely what we have received and therefore we do onely pay a Debt to thee and do not hereby oblige thee or deserve any thing from thee 15 For * Psal. 〈◊〉 Heb. 11. 〈◊〉 1 Peâ—… 2. 〈◊〉 we are strangers before thee and sojourners as were all our fathers o These Words may contain a reason either 1. of the first clause of v. 14. Who am I c. i. e. What mean and contemptible Creatures are we and how unworthy of so high a Favour For saith he here we I and my People as it is v. 14. are strangers c. poor Pilgrims who bring nothing into the World and pass hastily thorough it and can carry nothing with us out of it Or rather 2. of the last clause of that 14tâ—… verse of thine own c. For the Land which we possess is thine not ours we are not the Proprietors or perpetual Possessors of it but onely thy Tenants and as our Fathers once were meer strangers in it even with or before men Psal. 105. 12. so we at this day are no better with or before thee having no absolute Right and Title in it but onely to travel through it and sojourn in it for that short time 〈◊〉 we live in the World And thus the Argument seems to be 〈◊〉 from Levit. 25. 23. where this is given as a reason why 〈◊〉 Inheritances of the Land of Canaan could not be sold for ever but onely till the Jubily for saith God the land is mine as to Dominion and Propriety for ye were or for or but you are onely strangers and sojourners with me * Psal. 〈◊〉 〈◊〉 〈◊〉 our days on the earth are as a shadow and there is none †Heb. 〈◊〉 〈◊〉 Lev. 25 〈◊〉 abiding p We onely give to thee what we must shortly leave and what we cannot keep to our selves and therefore it is a great Favour that 〈◊〉 wilst accept such Offerings or and therefore we are not perpetual Possessors of this Land and the Fruits of it but onely Pilgrims and Passengers thorough it 16 O LORD our God all this store that we have prepared to build thee an house for thine holy name cometh of thine hand and is all thine own 17 I know also my God that thou * 1 〈◊〉 〈◊〉 〈◊〉 triest the heart and hast pleasure in uprightness As for me in the uprightness of mine heart I have willingly offered all these things and now have I seen with joy thy people which are †Heb 〈◊〉 present here to offer willingly unto thee q By the largeness of their Offering I disâ—…ern the Sincerity Willingness and Generosity of their Hearts towards thee for David judged as in reason and charity he ought of the Tree by its Fruit and of their Hearts by their Actions 18 O LORD God of Abraham Isaac and of Israel our father keep this for ever in the imagination of the thoughts of the heart of thy people r Since it is from thy Grace that thy People have such willing Minds to thy Service as was before acknowledged I beg the continuance of that Gracâ—… to them that they may persist in the sâ—…me generous and Pious Disposition towards thee and thy Worship and ‖ 〈◊〉 〈◊〉 prepare their heart unto thee s Or rather as it is in the Margent stablish or confirm c. Thou who hast begun a good Work confirm and carry it on by thy Grace otherwise it will languish and this
some of his brethren who were lately sent to Hamans house ch 6. 14. where they might easily see it or at least hear of it And this he said either out of a distast which he had taken against Haman for his great insolency and barbarous cruelty or in compliance with the Kings inclinations and the Queens desires said before the king Behold also the †Heb. 〈◊〉 gallows fifty cubits high which Haman had made for Mordecai who had spoken good for the king u Even to the saving of the Kings life ch 2. 21 22 23. and therefore deserved a better requital than this even from Haman if he had not basely preferred the satisfaction of his own revenge before the preservation of the Kings life standeth in the house of Haman Then the king said Hang him thereon 10 So they hanged Haman on the gallows that he had prepared x Which stood in his own house as was now said and made the punishment more grievous and ignominious for Mordecai Then was the kings wrath pacified y Judgment being now most justly executed upon this abominable criminal CHAP. VIII 1 ON that day did the king Ahasuerus give the house of Haman a With all his Goods and Estate which being justly forfeited to the King he no less justly bestows it upon the Queen to compensate the danger to which Haman had exposed her the Jews enemy unto Esther the queen and Mordecai came before the king b i. e. Was by the Queens desire admitted into the Kings Presence and Favour and Family and as it seems made one of the seven Princes for Esther had told what he was unto her c i. e. How nearly he was related to her which till this time she had wisely concealed this being the fit season to declare it 2 And the king took off his ring d That Ring which he had formerly given to Haman for that present or any further use ch 3. 10. he now gives to Mordecai with it that Power and Authority whereof this Ring was a sign making him as Haman had been the keeper of his signet which he had taken from Haman and gave it unto Mordecai And Esther set Mordecai over the house of Haman e As her Steward to manage that great Estate for her as he thought fittest 3 And Esther spake yet again before the king and fell down at his feet and †〈…〉 besought him with tears to put away the mischief of Haman f To repeal that cruel Decree of which see ch 3. 13. the Agagite and his device that he had devised against the Jews 4 Then the king held out the golden scepter g In token that he accepted her Person and Petition and that she should stand upon her feet toward Esther So Esther arose and stood before the king 5 And said If it please the king and if I have found favour in his sight and the thing seem right before the king and I be pleasing in his eyes h She useth various Expressions that she might insinuate her self into the Kings Favour by such a full and repeated resignation and submission of her self to the kings good pleasure let it be written to reverse †〈…〉 the letters devised by Haman i She prudently takes off all the Envy and hatefulness of the action from the King and lays it upon Haman who had for his own wicked and selfish ends contrived the whole business and circumvented the King in it which she alledgeth as a reason why it should be repealed because it was surreptitiously and craftily procured the son of Hammedatha the Agagite ‖ 〈◊〉 〈◊〉 which he wrote to destroy the Jews which are in all the kings provinces 6 For how can I †〈◊〉 able 〈◊〉 see endure to see the evil k My heart will sink under it and I shall never be able to survive it that shall come unto my people or how can I endure to see the destruction of my kindred 7 Then the king Ahasuerus said unto Esther the queen and unto Mordecai the Jew Behold I have given Esther the house of Haman and him they have hanged l You see how ready I have been to grant your requests and I do not repent of my Favour to you and am ready to grant your further Desires as far as the Law will permit me to do upon the gallows because he laid his hand upon the Jews 8 Write ye also for the Jews m On their behalf to the Governours and Commanders of the Kings Forces or to whom you please as it liketh you in the kings name and seal it with the kings ring n I offer you my Authority and Seal to confirm whatsoever you shall think fit to write for the writing which is written in the kings name and sealed with the kings ring * 〈◊〉 1. 19. 〈◊〉 6. 8 12 〈◊〉 may no man reverse o This reason may belong either 1. To the writing of these present Letters and so the sense is These letters will be most effectual being no less irrevocable than the former and coming last will repeal the former Or 2. To the former Letters as a reason why he could not grant their Desires in recalling them because they were irrevocable by the Law of the Medes and Persians And this sense though rejected by many seems to be the truest because here is no mention of reversing Haman's Letters which Esther had desired v. 5. and the King denied for the reason here alledged and because the following Letter doth not contain one word about the reversing of the former nor doth it take away that Power which was given to all Rulers to destroy all the Jews ch 3. 12 13. but only gives the Jews Power and Authority to stand up in their own defence v. 11. which all circumstances considered was sufficient for their preservation 9 Then were the kings scribes called at that time in the third month that is the month Sivan on the three and twentieth day thereof p Which was above two months after the former decree All which time God suffered the Jews to lie under the terrour of this dreadful day partly that they might be more throughly humbled for and purged from those many and great sins under which they lay partly and particularly that they might be convinced of their great sin and folly in neglecting the many offers and opportunities they had of returning to their native Country and to the free and full exercise of the true Religion which could be had no where but in Ierusalem by which means they being now dispersed in the several parts of this vast Dominion were like to be a very easie prey to their Enemies whereas their Brethren in Iudaea were in a better capacity to preserve themselves partly that their most malicious and inveterate Enemies might have an opportunity of discovering themselves to their ruine as the event shewed
former glory and happiness which Promise though it be not here expressed is sufficiently implied in the contrary threatning as is evident from the following words which plainly suppose it and have a reference to it such Ellipses of Contraries being not unusual in Scripture as we shall see hereafter especially in the Book of the Proverbs the evil doers 21. Till he fill thy mouth with laughing b And what I have said in general of all perfect men shall be made good to thee if thou beest such an one God will not forsake thee nor desist from doing thee good till he fill c. i. e. God will give thee such abundant matter of rejoycing that thy heart shall not be able to hold it but it shall break out at thy mouth and lips and thy lips with †Heb. shoutâ—… 〈◊〉 joy rejoycing 22. They that hate thee c That rejoyce in thy Calamities shall be cloathed with shame d i. e. Shall be wholly covered with it shall be utterly confounded when they shall observe thee whom they have despised and insulted over to be so wonderfully and surprizingly restored to thy former or a greater Felicity and the dwelling-place of the wicked e Either particularly of thy Enemies who dealt so unworthily and wickedly with thee Or more generally of all wicked men Having shewed what good God would do to the perfect man he now declares the contrary Portion of the Wicked and as he said that God would not help them v. 20. so here he adds that God will bring not onely them but their house i. e. their Family and Estate to nought †Heb. shall 〈◊〉 it shall come to nought CHAP. IX 1. THen Job answered and said 2. I know it is so a To wit as you say that God is just in all his waies that he doth ordinarily bless the Righteous and punish the Wicked of a truth but how should * Psal. 143. 2. man be just b Heb. and how c. i. e. And I know that no man is absolutely just or can defend his righteousness if God be severe to mark what is amiss in him ‖ Or bâ—…fore God with God c Either 1. being compared with God Or 2. before God as the same Phrase is taken 1 Sam. 2. 26. Psalm 130. 3 if he be brought before God's Tribunal to debate the matter with him 3. If he will contend with him d If God be pleased to contend to wit in judgment debate or plead for so this word is oft used as Hos. 2. 2. 4. 1. Mich. 6. 1. Comp. Isa. 45. 9. with man he cannot answer him one of a thousand e Either to one Accusation or Argument among a thousand which God shall produce against him Or one time of a thousand So far will he be from being able to maintain his own innocency against God if God set himself against him as his Adversary 4. * Chap. 36. 5. He is wise in heart f Either 1. really and profoundly wiâ—… or 2. wise in his mind or understanding which in Hebrew is oft called the heart as Prov. 2 10. 6. 32. Hos. 4. 11. because the Hebrews make the heart the seat of the Understanding or of the reasonable Soul The sense is He is infinitely wise and so knows all things and searcheth all mens hearts and waies and discovers a multitude of sins which mens short-sighted eyes cannot see and therefore can charge them with innumerable evils where they thought themselves innocent and â—…es far more malignity than men could discern in their sins and men cannot conceal any of their sins from him nor cheat him as they may other men with crafty devices and evasions So that there is no contending with him and mighty in strength g i. e. Omnipotent and therefore if men contumaciously persist in contending with him after they are convicted and condemned he can easily crush them So that whether men contend with God by wisdom or by strength which are the two waies of one mans contending with another God will be Conquerour who hath hardned himself against him h i. e. Obstinately contended with him Or spoken hard things towards him quarrelling with him opposing and reproaching God's Providence towards him as hard and unjust Compare Iude v. 15. and hath prospered i Heb. Hath been at peace i. e. hath not provoked God to his own destruction A common Figure called Meiosis whereby more is understood than is expressed 5. Which removeth the Mountains k He proceedeth to give particular Evidences of the Divine Power and Wisdom which he mentioned vers 4. and they know not l i. e. Suddenly and unexpectedly ere they were aware of it They i. e. the Mountains to which he ascribes Sense and Knowledge figuratively as hath been oft noted which overturneth them in his anger m In token of his displeasure with men that lived upon them or near them 6. Which shaketh the earth n i. e. Great portions of it by Earthquakes or by removing Islands which sometimes hath been done out of her place and the pillars o i. e. The strength or the strongest parts of it the Mountains yea the deep and inward parts of it which like Pillars supported those parts which appear to our view and yet have been discovered and overturned by Earthquakes thereof tremble 7. Which commandeth the Sun and it riseth not p He speaks either 1. of that which God can do or rather as he doth in the foregoing and following Instances 2. Of what God actually doth and that either 1. ordinarily and so he gives Laws to the Sun that it shall not rise but at such times and to such places and in such manner as he hath appointed as that it shall rise constantly at its set time and never disorderly that it shall not rise for divers Months together in some parts of the World c. Or rather 2. Extraordinarily for of such Works of God he discourseth in this place and so it may note either some stop given to the Sun for a small season like that in Ioshua's time which might have been though it be not recorded or some extraordinary tempest or dark season wherein the morning is made darkness as the phrase is Amos 4. 13. Compare 5. 8. wherein the Sun doth not at all appear as it was for many â—…ays together Act. 27. 20. and consequently is to those places and persons as if he were not risen For things in Scripture are oft said to be or not to be when they appear or disappear of which some Instances have been formerly given and more we shall have hereafter in their proper places and sealeth up the stars q i. e. As it were covereth and shutteth them up that they may not shine as in dark and dismal Tempests like that now mentioned Act. 27. 20. when neither sun nor stars appeared for many days 8.
enjoying a better Life which they never regarded But I have a firm and well grounded hope not of that temporal restitution which you promised me but of a blessed immortality after death and therefore am none of these hopeless Hypocrites as you account me when God taketh away r Or expâ—…lleth Or plucketh up which notes violence and that he died unwillingly Compare Luk. 12. 20. when good men are said freely and chearfully to give themselves or their Souls unto God his soul 9. * Psal. 18. 41. â—… 109. â—… 〈◊〉 1. 28. â—…â—…8 9. 〈◊〉 1. 15. Ezek. 8. 18. 〈◊〉 3. 4. Joh. 9. 31. 〈◊〉 4. 3. Will God hear his cry s An hypocrite doth not pray to God with comfort or any solid hope that God will hear him as I know he will hear me though not in the way which you think when trouble cometh upon him t When his guilty Conscience will fly in his face so as he dare not pray and accuse him to God so as God will not hear him 10. Will he delight himself in the Almighty u Will he be able to delight and satisfie himself with God alone and with his Love and favour when he hath no other matter of delight This I now do and this an hypocrite cannot do because his heart is chiefly set upon the World and when that fails him his heart sinks and the thoughts of God are unfavoury and troublesom to him will he always call upon God x He may by his afflictions be driven to Prayer but if God doth not speedily answer him he falls into despair and neglect of God and of Prayer whereas I constantly continue in Prayer notwithstanding the grievousness and the long continuance of my Calamities 11. I will teach you ‖ Or being in 〈◊〉 〈◊〉 c. by the hand of God y i. e. By Gods help and inspiration as God is said to speak to the Prophet with or by a strong hand Isa. 8. 11. I will not teach you my own vain conceits but what God himself hath taught me Or concerning as the prefix Beth is oft used as Exod. 12. 43 44. Psal. 63. 6. 87. 3. Prov. 4. 11. the hand of God i. e. his Counsel and Providence in governing the World or the manner of his dealing with men and especially with wicked men of whose portion he discourseth v. 13 14. c. shewing how far the hand of God is either for them or upon them and against them that which is with the Almighty z i. e. What is in his Breast or Counsel and how he executes his secret purposes concerning them or the truth of God the Doctrine which he hath taught his Church about these matters will I not conceal 12. Behold all ye your selves have seen it a I speak no false or strange things but what is known and confirmed by your own as well as others experiences why then are ye thus altogether vain b In maintaining such a foolish and false opinion against your own knowledge and experience Why do you obstinately defend your opinion and not comply with mine for the truth of which I appeal to your own Consciences 13. This c That which is mentioned in the following Verses In which Iob delivers either 1. the opinion of his Friends in whose person he utters them and afterwards declares his dissent from them Or rather 2. his own opinion and how far he agreeth with them for his sense differs but little from what Zophar said Ch. 20. 29. is the portion of a wicked man with God d Either laid up with God or in his Counsel and appointment or which he shall have from God as the next words explain it and the heritage of Oppressors e Who are mighty and fierce and terrible and mischievous to mankind as this word implies whom therefore men cannot destroy but God will which they shall receive of the Almighty 14. * Deut. 28. 41. Hos. 9. 13. If his children be multiplied it is for the sword f That they may be cut off by the Sword either of War or of Justice and his off-spring shall not be satisfied with bread g Shall be starved or want necessaries A Figure called Meiosis 15. Those that remain of him h Who survive and escape that Sword and Famine shall be buried in death i Either 1. Shall die and so be buried Or 2. Shall be buried as soon as ever they are dead either because their Relations or dependents feared lest they should come to themselves again and trouble them and others longer or because they were not able to bestow any funeral Pomp upon them or thought them unworthy of it Or 3. Shall be in â—… manner utterly extinct in or by death all their hope and glory and name and memory which they designed to perpetuate to all ages shall be buried with them and they shall never rise again to a blessed Life whereas a good man hath hope in his death and leaves his good-name alive and flourishing in the World and rests in his Grave in assurance of Redemption from it and of a glorious Resarrection to an happy and eternal Life and * Psal. 78. 64. his Widows k For they had many Wives either to gratifie their Lust or to encrease and strengthen their Family and Interest shall not weep l Either because they durst not lament their death which was entertained with publick joy or because they were overwhelmed and astonished with the greatness and strangeness of the Calamity and therefore could not weep or because they also as well as other persons groaned under their Tyranny and cruelty and rejoiced in their deliverance from it 16. Though he heap up silver as the dust and prepare raiment as the clay m i. e. In great abundance 17. He may prepare it but the just shall put it on n Either because it shall be given to him by the Judge to recompence those Injuries which he received from that Tyrant Or because the right of it is otherwise transferred upon him by divine Providence and the innocent shall divide o Either 1. To the poor he shall distribute that which the oppressors hoarded up and kept as wickedly as he got it So this suits with Prov. 28. 8. Eccles. 2. 26. Or 2. With others or to himself He shall have a share of it when by the Judges sentence those ill-gotten goods shall be restored to the right owners the silver 18. * Chap. 8. 15 He buildeth his house as a moth p Which settleth itself in a Garment but is quickly and unexpectedly brushed off and dispossessed of its dwelling and crushed to death and as a booth that the keeper maketh q Which the Keeper of a Garden or Vineyard suddenly rears up in Fruit-time and as quickly and easily pulls it down again See Isa. 1. 8. Lam. 2. 6. 19. The rich man shall
no enemy as being full of courage and sensible of his own invincible strength Or so as he cannot be bruised or broken by reason of his prodigious hardness of which I have spoken before 34. He beholdeth all high things y He doth not turn his back upon nor hide his face from the highest and proudest Creatures but looks upon them with a bold and undaunted countenance as being without any fear of them as was now said he is a king over all the children of pride z He carries himself with Princely Majesty and courage towards the stoutest and loftlest Creatures which though of far higher stature than himself he striketh down with one stroke of his Tail as he commonly doth Cows and Horses and sometimes Elephants CHAP. XLII 1. THen Job answered the LORD and said 2. I know that thou canst do a Not onely by power but also by for that he always thought right about which he had in some sort doubted and disputed It is a Maxim in Law that a Man can onely do that which he hath a right to do every thing b Whatsoever it pleaseth thee to do with thy Creatures and that ‖ Or 〈◊〉 thought of thâ—…e can be â—…indred no thought can be withholden from thee c He speaks either 1. Of Iob's thoughts Thou knowest me and all my sinful and unworthy thoughts of thy providential dealings with me though I was not able to see the evil of them Or 2. Of God's thoughts Whatsoever thou thinkest or purposest to do thou canst or mayest do it and neither I nor any of thy Creatures can either restrain thee from it or condemn thee for it as I have boldly and wickedly presumed to do So this last Clause of the Verse explains the former 3. * Chap. 38. â—… Who is he d i. e. What am I that I should dare to do so Ah silly audacious wretch that I am that I should be guilty of such madness that hideth counsel without knowledg e Which words are repeated out of Ch. 38. 2. where they are explained therefore f Because my mind was without knowledge therefore my speech was ignorant and foolish Or Being sensible of my ignorance and rashness I think fit to make this humble and ingenious confession have I uttered that I understood not * Psal. â—…0 â—… 13â—… â—… things too wonderful for me which I knew not g I have spoken foolishly and unadvisedly of things fâ—…r above my reach even of God's infinite and soveraign Majesty and of his deep and unsearchable Counsels and Providence 4. Hear I beseech thee and I will speak h Hear and accept my humble and penitent confession and recantation I will demand of thee i Or and enquire to wit counsel or instruction as a Scholar doth of his Master as the following words note I will no more saweily dispute the matter with thee but beg information from thee The words which God had uttered to Iob by way of challenge Ch. 38. 3. 40. 7. Iob returns to him again in way of submission and declare thou unto me 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee k The knowledge which I had of thy Divine nature and perfections and counsels was hitherto dark and doubtful and conjecturaâ—… being grounded chiefly if not onely upon the instructions and reports of other men but now it is clear and certain as being immediately inspired into my mind by this thy glorious Apparition and Revelation and by the Operation of thy Holy Spirit which makes these things as certain and evident to me as if I saw them with my bodily Eyes 6. Wherefore I abhor l i. e. Dislike and detest and loath my self m Or my former words and carriage One of these or some like supplement is necessary to compleat the sense and is clearly gathered from the following words and repent in dust and ashes n Sitting in dust and ashes which hitherto I have done in token of my grief for my affliction but now I desire and resolve to do in Testimony of my penitence for my sins 7. And it was so that after the LORD had spoken these words unto Job the LORD said to Eliphaz the Temanite o As the Eldest of the three and because he spoke first and by his evil example leâ—… the rest into the same mistakes and miscarriages My wrath is kindled against thee and against thy two friends p To wit Bildad and Zophar who are not excused but severely reproved although they were drawn into the sin by Eliphaz his authority and influence Elihu is not here reproved because he dealt more justly and mercifully with Iob and did not condemn his Person but onely rebuke his sinful expressions for ye have not spoken of me the thing that is right as my servant Job hath q Either 1. as Iob hath now spoken you have not acknowledged your errours as he hath done Or rather 2. as Iob did in his discourses with you Which is not to be understood simply and absolutely as is manifest from God's censure upon Iob for his hard and evil speeches of him but comparatively because Iob was not so much to be blamed as they partly because his opinion concerning the methods of God's Providence and the indifferency and promiscuousness of its dispensations towards good and bad men was truer than theirs which was that God did generally reward good men and punish sinners in this Life partly because their misbelief of God's counsels and dealings with men was attended with horrid uncharitableness and cruelty towards Iob whom they wounded with bitter and injurious speeches and condemned as an Hypocrite not onely without sufficient evidence as not being able to search his Heart but upon false and frivolous grounds to wit his sore afflictions and against many evidences of Piety which Iob had given and partly because Iob's heavy pressures might easily cloud and darken his mind and draw forth his impatience and passionate speeches which although it did not wholly excuse Iob yet did certainly much extenuate his offences whereas they were under no such temptations or provocations either from God or from Iob but voluntarily broke forth into their hard and severe and untrue expressions concerning God's counsels and Iob's conditions thereby adding affliction to him whom God did so sorely afflict which was most unfriendly and inhumane 8. Therefore take unto you now seven bullocks and seven rams and go to my servant Job r Whom though you have censured and condemned as an Hypocrite I own for my faithful Servant humane infirmity excepted and offer up s By the hand of Iob whom I do hereby constitute your Priest to pray and Sacrifice for you for your selves a burnt-offering and my servant Job shall pray for you for †Heb. his face or person him will I accept t To wit on
i. e. By the Help of thy Power will we tread them under that rise up against us 6. For I will not trust in my bow k But in thee onely as the next Verse implies and therefore do not frustrate my Hope and Confidence fixed upon thee neither shall my sword save me l. 7. But thou hast saved us from our enemies and hast put them to shame that hated us 8. In God we boast l As in a most sure Rock and our onely Refuge all the day long and praise thy name for ever Selah 9. But * Psal. 60. 1. 10. 74. 1. 89. 38. thou hast cast off m But now thy Countenance and Course is quite changed to us and put us to shame n Made us ashamed of our boasting and trust in thee which we have oft professed to the Face of our Enemies and goest not forth with our armies o To lead them and fight for them as this Phrase signifies Iudg. 4 14. 1. Sam. 8. 20. He seems to allude to God's marching with and before the Israelites in the Wilderness and afterwards as occasion was offered Comp. Psal. 68. â—… 10. Thou makest us to turn back from the enemy p By withdrawing thy Help and our Courage according to thy Threatnings Levit. 26. 36. and they which hate us spoil for themselves q i. e. Take away our Estates to their own use and for their onely Benefit not in Compliance with thy Will which was to punish us for our sins nor for thy Service and Glory They minded nothing but their own advantage 11. * Rom. 8. 36. Thou hast given us †Heb. as sheep of Meat like sheep appointed for meat and hast scattered us among the heathen r Those of us who were not slain are carried into Captivity and dispersed in several places 12. * Jer. 15 13. Thou sellest thy people †Heb. without Ricâ—…s for nought s For a thing of nought Or without Money and without Price as it is said Isa. 55. 1. For a very small or for no Price for a pair of Shoes as we Read Amos 2. â—… and dost not increase thy wealth by their price t Thou hast not advanced thy Honour and Service thereby for thy Enemies do not serve thee more and better than thy People nor yet so much 13. * Deut. 28. 37. Psal. 79. 4. Thou makest us a reproach to our neighbours a scorn and a derision u They contemn our Persons and sport themselves in our Miseries to them that are round about us 14. * Jeâ—… 24. 9. Thou makest us a by-word x Or a Proverb They used to say Proverbially More despicable or miserable than an Israelite among the heathen a shaking of the head y A gesture of scorn and insultation See on Psal. 22. 7. among the people 15. My confusion is continually before me z Before the Eyes of my Mind and Body too They vilifie me not onely behind my Back but even before my Face and the shame of my face hath covered me a i. e. I am filled with shame of my Face on every side being ashamed to shew my Face in any place or Company 16. For the voyce of him that reproacheth and bsasphemeth b That doth not onely Reproach me which I could better bear but blaspheme God and our Religion for our sakes which is intolerable to me by reason of the enemy and avenger c Who executeth both God's and his own Vengeance upon me Persecuting me with a despightful hatred and with great Cruelty 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant e Although we cannot excuse our selves from many other sins for which thou hast justly punished us yet this we must say for our selves that through thy Grace we have kept our selves from Apostacy and Idolatry notwithstanding all the Examples and Provocations rewards proposed and promised or Punishments Threatned to induce us thereunto Which we hope thou wilâ—… graciously consider and not suffer us to be Tempted above what we are able to bear d All the Evils before-mentioned 18. Our heart is not turned back f To wit from thee or thy Worship and Service unto Idols as it follows v. 20. neither have our ‖ Or 〈◊〉 steps declined from thy way g Because it is easie and ordinary falsly to pretend sincerity of Heart which men cannot discern nor Confute they prove it from the unblameableness of their Lives and Actions 19. Though thou hast sore broken us in h Or rather into as others render it which seems much more Emphatical And so this Verb may be rendred 〈◊〉 hast humbled or brought us down as all the Antients rendred it Or this is a pregnant Verb as they Call them or one Verb put for two of which there are many instances as hath been shewed So it may be rendred thou hast sore broken us casting us into Or thou hast by sore breaking brought us into By inflicting upon us one breach after another thou hast at last brought us to this pass the place of dragons i Which signifies a place extremely desolate such as Dragons love Isa. 13. 21. 22 and 34. 13. and 35. 7. and therefore full of Horror and Danger and Mischief Thou hast thrown us among People as Fierce and Cruel as Dragons and covered us with the shadow of death k i. e. With deadly Horrors and Miseries See on Iob. 3. 5. and Psal. 23. 4. 20. If we have forgotten the name of God l i. e. Either God himself Or his Worship and Service which we have denied that we have done v. 17. or stretched out our hands m In way of Prayer or Adoration whereof this is a Gesture Exod. 9. 29. 1 Kings 8. 22. Psal. 143. 6. to a strange God 21. Shall not God search this out for he knoweth the secrets of the heart n We appeal to the Heart-searching God concerning the sincerity of this Profession of ours 22. * Rom. 8. 36. Yea o Or But. We do not suffer for our Apostacy but because we will not Apostaâ—…ize from thee for thy sake p Because we are thy People and continue Constantly and Resolutely in the Profession and Practise of thy Worship which they abhor and from which they seek to draw or drive us are we killed all the day long we are counted as sheep for the slaughter 23. Awake why sleepest thou O LORD arise cast us not off for ever 24. Wherefore hidest thou thy face q i. e. Dost not regard ouâ—… Miseries nor affordest us any Pity or Help and forgettest our affliction and our oppression r Then we have not forgotten thee This seems not well to become thy Faithfulness and Goodness 25. For * Psal. 119. 25. our soul s i. e. Either our Lives
Comparatively of which see on Psal. 40. 6. and with particular respect to David's Crimes of Murder and Adultery which were not to be expiated by any Sacrifice but by the Law of God were to be punished with Death Thou requirest more and better Sacrifices which here follow ‖ 〈◊〉 that I 〈◊〉 give it else would I give it x Else I should have spared no cost in that kind thou delightest not in burnt-offering 17. * 〈◊〉 57. 15. â—… 66. 2. The sacrifices y This is instead of or of more Value than many Sacrifices of God z Which God in such Cases as mine requires and will accept in which Sence we Read of the Works of God Ioh. 6. 28. are a broken spirit a broken and a contrite heart a i. e. An Heart deeply afflicted and grieved for sin humbled under the Sence of God's displeasure and earnestly seeking and willing to accept of Reconciliation with God upon any Terms See Isa. 57. 15. and 61. 1. and 66. 2. Mat. 11. 28. This is opposed to that hard or slony Heart of which we Read so oft which signifies an Heart insensible of the Burden of sin stubborn and Rebellious against God impenitent and incorrigible O God thou wilt not despise b i. e. Thou dost highly approve as such negative Phrases oft signifie as hath been formerly proved 18. Do good in thy good pleasure c unto Sion d Synecdochically put for Ierusalem as the next Clause explains it and both put for the whole People of Israel and Church of God whom I have highly scandalized and injured already and exposed to the Danger of utter Destruction which thou mightest inflict upon them for the sins of their King as thou usest to do in like Cases build thou the walls of Jerusalem e Perfect the Walls and Buildings of that City and especially let the Temple be built and established in this City notwithstanding its Pollution by my sins which I pray thee to Purge away Or For or according to for the Hebrew prefix Beth is frequently used both those ways thy good Grace or Favour or Pleasure i. e. Thy free and rich Mercy and thy gracious Purpose and Promise made to and concerning Zion Of which see Psal. 132. 14. and do not repent of it nor retract it as I have given thee cause to do 19. Then f When thou hast granted my humble Requests expressed in the former Verses when thou hast renewed and Pardoned and Comforted me and restored thy Favour unto thy People and this City shalt thou be pleased with * Mal. 3. 3. the sacrifices g Which now for our sins thou mayst justly reject and abhor of righteousness h Which I and thy People being justified and reconciled to thee shall offer with sincere and Penitent Hearts These are opposed to the Sacrifices of the Wicked which God abhors Prov. 15. 8. Isa. 1. 11. c. with burnt-offering and * 1 Sam. 7. 9. whole burnt-offering then shall they i i. e. They who by thy appointment are to do that Work the Priests in the Name and on the behalf of thy People offer bullocks k The best and costliest Sacrifices and that in great Numbers in Testimony of their gratitude to God for thy great Favour in pardoning mine and their sins and preventing that Total Ruin which we had reason to expect and Fear upon that Account upon thine altar PSAL. LII To the chief musician Maschil a Psalm of Davidâ—… * 1 Sam. 22. 〈◊〉 when Doeg the Edomite a So called Either 1. Because he was born or bred in Edom Or 2. From his Treacherous and Bloody disposition for which the Edomites are infamous in Scripture as the Israelites are called Sodom and Gomerrah Isa. 1. 10. came and told Saul and said unto him David is come to the house of Ahimelech 1. WHy boastest thou thy self b As if thou hadst done a great Exploit which none else durst undertake and thereby established the Crown upon Saul's Head and thy self in his Favour and broken all David's Designs by striking a Terror into all his Favourers by this sad Example in mischief O mighty man c He speaks Ironically O Valiant Captain Oh glorious Action To kill a few Weak and unarmed Persons in the Kings Presence and under the Protection of his Guards Surely thy Name will be Famous to all Ages for such Heroical Courage the goodness of God endureth †Heb. all the day continually d God's Love and Favour to his People and in particular to me is not fading and inconstant but everlasting and unchangeable and therefore not to be hindred or defeated by any wicked Designs or Practises And therefore though he hath permitted thee and may do others to Rage for a season yet he will defend and in due time deliver his People 2. Thy tongue deviseth e i. e. Expresseth what thy wicked Mind had devised Thus Skilfulness is ascribed to those 〈◊〉 which are governed by a skilful or prudent Man Psal. 78. last This Word implies that Doeg's Words were not uttered rashly and unadvisedly but with Premeditated malice and a mischievous Design which he waited for an Opportunity to Execute and therefore he readily took the first occasion which offered it self mischiefs * Psa. 57. 4. 59. 7. 64. 3. like a sharp rasor working deceitfully f Wherewith a man pretending onely to shave off the Hair doth suddenly aâ—…d unexpectedly cut the Throat So Doeg pretended onely to Vindicate himself from the Imputation of Disloyalty 1 Sam. 22. 8. but really intended to expose the Priests who were Friends to David to the Kings fury and Cruelty 3. Thou lovest evil more than good g Evil and Good may be here taken Either 1. Morally Thou lovest Wickedness and not Goodness for so Comparative passages are oft meant as Psal. 118. 8. It is better to trust in the Lord then to put Confidence in Man i. e. It is good to trust God but it is not good to trust Man for this is absolutely forbidden Psal. 146. 3. Ier. 17. 5. Or 2. Physically Thou lovest to speak or Act to the hurt and Ruin of others rather than to their Benefit Thou mightest without any Danger to thy self have been silent concerning 〈◊〉 's Fact or have put a Favourable Construction upon it but thou hast chosen rather to mis-represent and Aggravate it He saith thou lovest to imply that he did this not by any Constraint or Necessity but by choice and with Complacency and out of a Love to mischief and lying h Whereof Doeg was guilty Partly in reporting that hi i. e. Abimeâ—…ech enqqired of the Lord for him David 1 Sam 22. 10. which he did not Ch. 21. where all that History is recorded and Partly in putting a false Interpretation upon what he did in giving him Victuals and a Sword as if he had done it knowingly and in
over them before they are aware of it and they enjoy their present comforts without perplexing themselves about former or future events of his life because God answereth him s Answereth either 1. his labours with success as Money is said to answer all things Eccles. 10. 19. because it is equivalent to all and able to purchase all things Or 2. his desires in the joy of his heart t In giving him that solid joy and comfort of his labours which his Heart expected and desired CHAP. VI. 1 THere is an evil which I have seen under the sun and it is common among men 2 A man to whom God hath given riches and wealth a All sorts of Riches as Gold and Silver Cattle and Lands c. and honour * Job 21. 10. Ps. 17. 14. 73. 7. so that he wanteth nothing for his soul of all that he desireth b Which he doth or can reasonably desire yet God giveth him not power to eat c Either because they are suddenly taken away from him by the Hand and Curse of God and given to others or because God gives him up to a base and covetous mind which is both a sâ—…n and a plague thereof d i. e. Any considerable part of it whereas the Stranger eateth not thereof but it i. e. all of it devoureth it all in an instant but a stranger eateth it this is vanity and it is an evil disease 3 If a man beget an hundred Children e i. e. Very many Children to whom he intends to leave his Estate and live many years f Which is the chief thing that he desires and which giveth him opportunity of increasing his Estate vastly so that the days g He saith days because the Years of mens life are but few of his years be many and his soul be not filled with good h Hath not a contented mind and comfortable enjoyment of his Estate whilst he lives and * Isa. 14. 19 20. Jer. 22. 19. also that he have no burial i And if after his Death he hath either none or a mean and dishonourable Burial because his â—…ordid and covetous carriage made him hateful and contemptible to all Persons his Children and Heirs not excepted and he was by all sorts of men thought unworthy of any testimonies of Honour either in his Life or after his Death Thus he describes a Man who lives miserably and dies ignominiously I say that an * Job 3. 16. Ps. 58. 8. untimely birth k Which as it never enjoyed the comforts so it never felt the calamities of this life which are far more considerable than its comforts at least to a Man that denied himself the comforts and plunged himself into the toils and vexations of this life is better than he 4 For l Or rather Although as this Particle is frequently rendred For â—…is Verse seems to contain not so much a reason of what he lasâ—… that an untimely Birth is better than he as an answer to an excepâ—… which might be made against it Although all that is here said be true of the Abortive yet it is better than he he m Either 1. the covetous Man Or rather 2. the Abortive of whom alone and not of the former that passage is true He hath not seen the Sun v. 5 cometh in n Into the World this word being oft put for a Man's being Born as Iob 1. 21. Eccles. 5. 15. with vanity o Or in vain to no purpose without any comfort or benefit by it which also is in a great measure the case of the covetous wretch and departeth in darkness p Dieth obscurely without any Observation or regard of men and his name shall be covered with darkness q Shall be speedily and utterly forgotten whereas the Name of such wicked men shall rot and be remembred to their shame 5 Moreover he hath not seen the sun r He never beheld the light and therefore it is not grievous to him to want it whereas the covetous Man saw that light was very pleasant and therefore the loss of it was irksom to him nor known any thing s Hath had no knowledge sense or experience of any thing whether good or evil this hath more rest t Because he is perfectly free from all those incumbrances and vexations to which the covetous Man is long exposed than the other 6 Yea though he live a thousand years twice told u Wherein he seems to have a priviledge above an untimely Birth yet hath he seen no good x He hath enjoyed little or no comfort in it and therefore long life is rather a curse and mischief than a blessing or advantage to him do not all y Whether Born out of and before their time or in due time whether their lives be long or short go to one place z To the Grave And so after a little time all are alike as to this life of which he here speaks and as to the other life his condition is infinitely worse than that of an untimely birth 7 * Pro. 16. 26. All the labour of man is for his mouth a For Meat to put into his Mouth that he may get food and a Bread is oft put for all food so food is put for all necessary Provisions for this life as Prov. 30. 8. and elsewhere whereof this is the chief for which a Man will sell his House and Lands yea the very Garments upon his back and yet the †Heb. Soul appetite is not filled b Although all that a Man can get by his labours is but necessary fâ—…od which the meanest sort of men commonly enjoy as is observed in the next Verse yet such is the vanity of this World and the folly of Mankind that men are insatiable in their desires and restless in their endeavours after more and more and never say they have enough 8 For what hath the wise more than the fool c To wit in these matters Both are equally subject to the same calamities and partakers of the same comforts of this Life what hath the poor that knoweth to walk before the living d To wit before the poor that doth not know this Which words are easily understood by comparing this clause with the former And such defects are usual both in Scripture and other Authors as hath been formerly noted by a Figure which the Learned call Anantapodoton And by this Phrase that knoweth c. he means such a poor Man who is ingenious and industrious who is fit for service and business and knows how to carry himself towards rich men so as to deserve and gain their favour and to procure a livelihood 9 Better is the sight of the eyes e i. e. The comfortable enjoyment of what a man hath for seeing is oft put for enjoying as Psal. 34. 12. Eccles. 2. 1. 3. 13. c.
Church and in the Minds and Hearts of men and enflames the Souls of Believers with Love to God and Zeal for his Glory 5 And the LORD will create s Will in a marvellous manner produce as it were by a new Work of Creation upon every dwelling place of mount Zion and upon her assemblies a * Exod. 13. 21. cloud and smoke by day and the shining of a flaming fire by night t A Pillar of Cloud and Fire like that wherewith the Lord directed and protected and honoured the Israelites when they came out of Egyâ—…t Whereby he implies That God would be their Protector and their Glory for ‖ Or above upon all the glory u Upon all that Church and People which God will make so glorious not onely in his own Eyes but even in the Eyes of the World upon all holy Assemblies of sincere Christians shall be †Heb. a covering a defence 6 And there shall be a tabernacle x Or he i. e. the Lord shall be a tabâ—…rnacle or a tent to defend them from the violent Heat of the Sun and other Injuries of the Weather which was the Use and Benefit of Tents for a shadow in the day time from the heat and for a place of refuge and for a covert from storm and from rain CHAP. V. NOw will I sing a I will record it to be a Witness for God and against you as Moses did his Song Deut. 31. 19. 32. 1. to my welbeloved b To the Lord of the Vineyard as appears by the last Clause of the Verse to God or Christ whom I love and serve and for whose Glory eclipsed by you I am greatly concerned a song of my beloved c Not devised by me not the Effect of my Envy or Passion but inspired by God which therefore it behoveth you to lay to heart touching his vineyard d His Church oft and very fitly called a vineyard because of God's singular Respect to it and Care of it and his Delight in it and expectation of good Fruit from it c. My welbeloved hath * Psal. 80. 8. Oant. 8. 12. Jer. 2. 21. Mat. 21. 33. Mar. 12. 1. Luk. 20. 9. a vineyard in †Heb. the horn of the son of oyl a very fruitful hill e Hills being Places most commodious for Vines See Psal. 80. 10. Heb. in an horn which may signisie either 1. the Figure or Shape of the Land of Canaan which resembles an Horn or 2. the Heighth and Hilliness of that Land as Horns are the highest parts of Beasts or 3. the Goodliness and Excellency of it as an horn when it is ascribed to a man signifies his Glory and Dignity as Iob 16. 15. Psal. 89. 17 24 c. the son of oil which by a vulgar Hebraism notes an oily or a fat Soil 2 And he ‖ Or made a wall about it fenced f That neither Men nor Beasts might spoil it it and gathered out the stones thereof g Which otherwise would have marred the Land of which see 2 Kings 3. 19. The sence is He removed all Hinderances and gave them all the Means of Fruitfulness and planted it with the choicest vine and built a tower h For the Residence of the Keepers that they might be obliged and encouraged to watch over it with more diligence in the midst of it and also †Heb. hewed made a wine-press therein and he looked that it should bring forth grapes and it brought forth wild grapes 3 And now O inhabitants of Jerusalem and men of Judah judge I pray you betwixt me and my vineyard i I dare make you Judges in your own Cause it is so plain and reasonable 4 What †Heb. was there to do could have been done more to my vineyard that I have not done in it k What Work is there belonging to the Office of a Master or Keeper of the Vineyard which I have neglected wherefore when I looked that it should bring forth grapes brought it forth wild grapes l How unworthy and inexcusable a Crime is it that you have not onely been unfruitful in good Works but also filled with all the Fruits of Wickedness 5 And now go to I will tell you what I will do to my vineyard m He graciously warns them before-hand that they may have space and invitation to repent and so to prevent the threatned Miseries * Psal. 80. 12. I will take away the hedge thereof and it shall be eaten up and break down the wall thereof and it shall be †Heb. for a treading trodden down n I will withdraw my Presence and Protection from them and give them up into the Hands of their Enemies 6 And I will lay it waste it shall not be pruned nor digged o Vine-dressers use to dig up and open the Earth about the Roots of the Vines for divers good purposes The meaning is I will remove my Ministers who used great care and diligence to make you fruitful but there shall come up briers and thorns p I will give you up to your own wicked Lusts. I will also command the clouds that they rain no rain upon it q I will deprive you of all my Blessings which are oft compared to rain c. 7 For the vineyard of the LORD of hosts is the house of Israel and the men of Judah †Heb. plant of his pleasures his pleasant plant r In whom God formerly delighted to dwell and converse Compare Prov. 8. 31. Ier. 31. â—…0 and he looked for judgment but behold †Heb. a scab oppression for righteousness but behold a cry s From the Oppressed crying to Men for Help and to God for Vengeance 8 Wo unto them that join * Mic. â—… â—… house to house that lay field to field t That add new Purchases of Houses and Lands to their former Possessions Not that this was in it self unlawful but because they did this from an inordinate and insatiable desire of Riches and with the Injury of their Brethren as is manifest from the foregoing and following Words till there be no place that they may be placed alone u That they alone may be the Lords and Owners and all others onely their Tenants and Servants in the midst of the earth 9 ‖ Or this is in mine ears saith the LORD c. In mine ears said the LORD x I heard God speak what I am now about to utter Heb. In the ears of the Lord. Which may relate either 1. to the foregoing Words The Cry of your Sins and of the Oppressed is come into God's Ears he hears and sees it and will certainly punish it Or 2. to the following Clause which being of great importance he ushers in with an Oath I speak it in God's Ears as well as in yours I call God to witness the
not in general to his Prophetical Office but to the delivery of this special Message and I dwell in the midst of a people of unclean lips u I am an unclean Branch of an unclean Tree and besides my own Uncleanness I have both by my Omissions and Commissions involved my self in the guilt of their Sins and therefore may justly fear to partake with them in their Plagues for mine eyes have seen the king the LORD of hosts x The sight of this glorious and holy God gives me cause to fear that he is come to Judgment against me together with others Whilst Sinners are secure and presumptuous the holiest Persons have ever been filled with great Reverence and oft times with Doubts and Fears at any extraordinary Manifestation of God's Presence See Gen. 16 13. 17. 3. Iudg. 13. 23. 6 Then flew one of the Seraphims unto me y By Gods Command †Heb. and in his hand a live coal having a live coal z Both a Token and an Instrument of Purification as the next Verse explains it in his hand which he had taken with the tongs from off the altar a Of Burnt-offering which stood in the Court of the Priests near the Porch and which had always Coals of Fire upon it Levit. 6. 12 13. Hence he took it to shew that Men are to expect Purification and Expiation of Sin onely by such means as God hath appointed and particularly by Christ whom that Altar did manifestly represent Heb. 13. 10. 7 And he †Heb. caused it to touch laid it upon my mouth b Sleightly so as onely to touch my Lips and not to burn them which God could easily effect and said Lo this hath touched thy lips and thine iniquity is taken away and thy sin †Heb. attoned or expiated purged c This is a Sign that I have pardoned and purged the Uncleanness of thy Lips and do own and accept thee as a fit Minister for my Service 8 Also I heard the voice of the Lord saying Whom shall I send and who will go for * Gen. 1. 26. us d To deliver the following Message The change of the Number I and us is very remarkable and both â—…ing meant of one and the same Lord do sufficiently intimate a Plurality of Persons in the Godhead Then said I †Heb. behold me Here am I send me e God's last and great Favour to him did both encourage and oblige him to be forward in God's Service 9 And he said Go and tell this people f Not my people for I disown them as they have rejected me * Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Act. 28. 26. Rom. 11. 8. Hear ye ‖ Or without ceasing c. †Heb. Hear ye in hearing c. indeed but understand not and †Heb. in seeing see ye indeed but perceive not g The Hebrew Words are Imperative yet they are not to be taken as a Command what the People ought to do but onely as a Signification and Prediction what by their own Wickedness and by God's just Judgment they did and would do as is manifest by Mat. 13. 14. Act. 28. 26. where they are so rendred And Imperative Words among the Hebrews are frequently put for the future as is well known to the Learned The sence is Because you have so long heard my Words and seen my Works to no purpose and have hardned your Hearts and will not learn â—…or reform I will punish you in your own kind your Sin shall be your Punishment I will still continue my Word and Works to you not in Mercy and for your Good but to aggravate your Sin and Condemnation for I will blind your Minds and withdraw my Spirit so that you shall be as unable as now you are unwilling to understand or perceive any thing that may do you good 10 Make the heart of this people fat h i. e. Stupid and senseless For the Fat which is in the Body is without sense and Fatness in the Heart makes it dull and heavy Thus this Phrase is used Psal. 119. 70. And this seems best to agree with the following Words This making of their Hearts fat is here ascribed to the Prophet as it is ascribed to God in the repetition of this Prophecy Ioh. 12. 40. because God inflicted this Judgment upon them by the Ministry of the Prophet partly by way of Prediction foretelling that this would be the effect of his Preaching and partly by way of Judicial Operation withdrawing the Light and Help of his Spirit and giving them up to the Power and Arts of Satan and to their own Mistakes and Lusts whereby they are easily and commonly led to turn God's Word as they do other things into Occasions of Sin and make their ears heavy i Make them dull of hearing as Isa. 59 1. Zech. 7. 11. as sometimes the Ears are made by an excessive Noise and shut their eyes k Heb. dawb their eyes as the Word is used also Isa. 44. 18. * Jer. 5. 21. lest they see l That they may not be able as before they were not willing to see with their eyes and hear with their ears and understand with their heart and convert m Turn from their sinful Practices unto God and be healed n Of Sin which is the Disease of the Soul by Remission and Sanctification and of all the deadly Effects of Sin 11 Then said I Lord how long o An abrupt Speech arising from the Prophets great Passion and Astonishment How long shall this dreadful Judgment last And he answered Until the cities be wasted without inhabitant and the houses without man and the land be †Heb. desolate with desolation utterly desolate p Until this land be totally destroyed first by the Babylonians and afterward by the Romans 12 And the LORD have removed men far away q Hath caused this People to be carried away Captive into far Countries and there be a great forsaking in the midst of the land r Till Houses and Lands be generally forsaken of their Owners either because fled away from the Sword into strange Lands or because they went into Captivity 13 But yet in it shall be a tenth s A small Remnant reserved that Number being put indefinitely as is very usual ‖ Or when it is returned and hath been broused and it shall return t To wit out of the Babylonish Captivity into their own Land and shall be eaten u That Remnant shall be devoured and destroyed a second time by the Kings of Syria and afterwards more effectually by the Romans as a teil-tree and as an oak x Or Yet as c. Or Nevertheless aâ—… c. such Particles being frequently understood in the Hebrew as hath been noted again and again So the Sence of the following Words of the Verse
about to speak of the spiritual deliverances and state of the Church by Christ he seems to slide as it were into it by such plain Allusions and Types being to speak of it more directly in the following Chapters against him 20 And f Moreover or to wit And being here not so much copulative as expositive * Rom. 11. 26. the redeemer g The word notes a Redemption with power viz. 1. Cyrus the instrument for the efficient viz. God the redeemer ch 43. 14. and 45. 13. Or 2. Christ of whom the Apostle expounds it Rom. 11. 26. the Prophets usually concluding their Promises of temporal deliverances with the Promises of spiritual especially such of which the temporal were evident Types shall come to Zion h Viz. Ierusalem to which though Cyrus came not in person yet his favours and the good effects of his Conquest over Babylon reached it setting free the Citizens of Zion as Christ also his Church which is often called by the name of Zion and Iacob and Israel c. and unto them that turn from transgression in Jacob i Viz. Among the Jews who were the children of Iacob and he describes to whom of these namely to them and none else that turn from transgression such only whose hearts God touched and turned to Righteousness And so to come to Sion here by the Propher and out of Sion by the Apostle is one and the same thing see on Deut. 33. 2. for the Hebrew lamed is not only an Article of the Dative Case but put often for mim of or from so that letsion is out of Sion And for Christ to be given a Redeemer to Sion is the same thing as his coming to take iniquity from Iacob And so the Apostle doth by this expound that taking an Apostolical Liberty not only to quote but to expound this Text and so by laying them together and making them one would teach us that God must do for us what he requireth of us Acts 3 26. or else which is the opinion of some he takes the last clause from some other Text or Texts as Isa. 4. 4. I incline to the former partly because there is no need of searching for any other Text and partly because as the Apostle quoteth it it is agreeable to the LXX which he frequently makes use of and this the Apostle improves as an allegory to prove that the Jews toward the end of the world shall be converted and saved when the fulness of the Gentiles shall be brought in q d. As this People of old were delivered out of a dark and dolesome estate when they seemed as it were extinct so toward the end of the world the remnant of the Jews that seem to be rejected God will again bring home unto himself â—…aith the LORD k Or thus it is Decreed and determined by the Lord the Prophets are wont to seâ—… down these words as a sacred seal of certainty security or confirmation of such signal promises as this is of the Redeemer like to that of the Apostle 1 Tim. 1. 15. 21 And as for me this is my covenant l Or what I have promised and so am engaged to see fulfilled viz. to them that turn from their iniquity or rather the promise of his word and Spirit to abide in his Church upon which account it is also that the Spirit is promised in the next words by which is understood either the gift of Prophecy or the Prophecy itself given here to Isaiah and so to the Church And being here as in the foregoing verse explicative not copulative unless it note that in an ordinary way the Spirit and the Word go together wherever either of them are effectual the Spirit impressing what the word expresses Ioh. 14. 10 17 26. and it is the Spirit of Satan that is different from the word with them saith the LORD My spirit that is upon thee m See on Num. 11. 17 25 c. 2 Kin. 2. 15. and my words which I have put in thy mouth n Which thou hast uttered by vertue of my Spirit it being the Churches great treasure and happiness to have God present with his word shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed o The sense is either these words and the fulfilling of them shall be alwaies talked of wherever the mention of this deliverance shall come as is said of 〈◊〉 ointment Mat. 26. 13. Or rather he seems to promise the perpetual presence of his Word and Spirit with the Prophets Apostles and Ministers and Teachers of the Church to all succeeding ages thereof and may have a special reference to the Gospel or new Covenant in Christ. saith the LORD from henceforth and for ever p i. e. for a long though yet a definitive space of time as it is often used CHAP. LX. 1 A Rise q A word of encouragement accommodated to the Jewish or Hebrew stâ—…le wherein as by lying down is described a servile and calamitous condition chap. 47. 1. So by rising and standing up a recovery out of it into a free and prosperous one as may be seen frequently Roâ—…ze up intimating her deliverance to be at hand and here under a type or hieroglyphical description of Ierusalems re stauration is displayed the flourishing state of the Gentile Church under the Messiah and that in the greatness for quality and also the number of her Proselites in the description whereof the Evangelical Prophet whatever he doth in other parts of his Prophecy doth here most briskly sparkle forth in divine Eloquence ‖ Or be enlightned for thy light cometh shine r Discover thy self as one breaking forth from a dark night or look out as men do at Sea who use to look out sharp to â—…ee what they can discover after a dark and stormy season or be enlightned with more knowledge or be thou filled with joy a metaphorical metonymy of the efficient as thou art about to change thy condition change thy countenance be cheerful in that light or salvation that is approaching for thy light s Either 1. Thy flourishing and prosperous estate an allusion to peoples rising when after a dark night the light breaks forth they begin to rise Or 2. The Causer of thy light the effect for the efficient viz. Thy God or Christ because the fountain of all happiness as the Sun and Moon are called Lights because they give light Gen. 1. 16. Thus Christ is called the true Light Ioh. 1. 9. and compare Iohn 8. 12. with Eph. 5. 14. and you 'l find these words quoted to that purpose is come and * Mal. 4. 2. the glory of the LORD t i. e. The greatest glory as the Cedars of God the mountains of God c. comp Rev. 21. 11. or the glorious Lord or the Lord of glory or Christ who is the glory
expressed in the following words Compare Psal. 2. 12. which fear before him u Or at his presence who stand in awe of God and forbear and fear to sin out of a sincere respect and reverence to God 13 But it shall not be well x i. e. It shall go very ill with him great miseries are prepared for him which is a Figure oft used in Scripture as hath been formerly and frequently observed with the wicked neither shall he prolong his days y To wit very long or for ever as he desireth which are as a shadow z His life though it may be or seem to be long yet in truth is but a meer shadow which will quickly vanish and disappear and be as if it never had been and many times like a shadow when it is longest it is nearest its abolition because he feareth not before God a This is the punishment of his wickedness and his casting off the fear and service of God For although the lives of good men upon Earth are short as well as the lives of the wicked yet their days are not like a shadow because they are prolonged far beyond this mortal state even to all Eternity and Death itself doth but open the way for them to an endless life 14 There is a vanity which is done b Either by wicked Potentates who do commonly advance unworthy men and oppress Persons of greatest Virtue and merit Or by God's Providence who sees it fit for many weighty Reasons so to manage the affairs of the present World upon the earth but there be just men unto whom it * Ps. 73. 14. Ch. 7. 15. hapneth according to the work c i. e. The merit of their work the work being oft put for the recompence given or belonging to it as Levit. 19. 13. Iob 7. 2. Psal. 109. 20. The sense is Who meets with such hard usage as the worst of men deserve of the wicked again there be wicked men to whom it hapneth according to the work of the righteous d Who instead of those just and dreadful punishments which they deserve by the Laws of God and men receive those encouragements and rewards which are due to virtuous and worthy men I said that this also is vanity e This is a very unreasonable and foolish thing if it be considered without respect unto another life as it is here where Solomon is discoursing of the vanity of the present life and of the impossibility of finding satisfaction and happiness in it 15 * Ch. 3. 2â—… 5. 18. 9. 7. Then I commended mirth because a man hath no better thing under the sun than to eat and to drink and to be merry f This he speaks either 1. in the Person of a sensual Man Things being so as was related v. 14. it is best to give a Man's self up to eating and drinking and all manner of carnal delights Or 2. in his own Name and Person Upon these considerations I concluded that it was most adviseable for a Man not to perplex and torment himself with the Thoughts of the seeming inequalities of Divine Providence and of the great disorders which are in the World or with cares and fears about future events or with infinite and insatiable desires of Worldly things but quietly and chearfully and thankfully to enjoy the comforts which God gives him See on Eccles. 2. 24. 3. 12 13. for that shall abide with him of his labour g This is the best advantage which he can make of this Worlds goods as to the present life the days of his life which God giveth him under the sun 16 When I applied mine heart to know wisdom h This he seems to add as the reason of that judgment which he had now passed v. 15. because he had diligently studied wherein Man's Wisdom did consist and had observed the restlessness of mens minds and bodies in other courses and to see the business i Either 1. To find out the work of God as the next Verse may seem to explain it and all the Mysteries of God's Providence in the Government of this present and lower World Or 2. To observe mens various designs and employments and their toilsom and unwearied businesses or labours about worldly things Which sense seems best to agree both with the use of this Hebrew word which is constantly used in this sense in all the places of Scripture where it is which are Eccles 1. 13. 2. 23 26. 3. 10. 4. 8. 5. 2 13. 8. 16. and never concerning the works of God and with the foregoing and following words as we shall see that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes k The sense of the words thus translated and pointed seems to be this There is a certain Man whom it is needless to Name which is a modest designation of himself like that of St. Paul 2 Cor. 12. 2. I know a Man in Christ c. who studied those matters Day and Night and therefore is very capable of passing a judgment about them But with submission there seems to be no need of a Parenthesis to cut oâ—… these words from the former with whom they have a fit connexion For having now mentioned the business which is done or which Man doth upon Earth he further adds as an evidence of Man's eagerness in pursuing his business for even by Day and by Night â—…e to wit the busie Man which is easily understood from the foregoing clause seeth not sleep with his eyes i. e. He grudgeth himself even necessary refreshments and disquiets himself with endless cares and labours the fruit whereof he doth but little enjoy and therefore it is better to eat and drink c. as I now said v. 15. As for the Phrase of seeing sleep it is a figurative expression used in other Authors and is like that of seeing death Psal. 89. 48. 17 Then l Heb. and or moreover I beheld all the work of God m I considered the counsels and ways of God and the various methods of his Providence towards good and bad men and the reasons of them that a man * Job 5. 9. Ch. 3. 11. 11. 5. Rom. 11. 33. cannot find out n No Man though never so wise and inquisitive and studious as it follows is able fully and perfectly to understand these things And therefore it is best for Man not to perplex himself with endless and fruitless enquiries about these matters but quietly to submit to God's Will and Providence and to live in the fear of God and the comfortable enjoyment of his blessings the work that is done under the sun because though a man labour to seek it out yet he shall not find it yea further though a wise man think to know it yet shall he not be able to find it CHAP. IX 1 FOr
a Or Therefore as the Seventy Interpreters render it all this b All that I have said concerning the Methods of Divine Providence towards good and bad men †Heb. I gaâ—… or set to my Heart I considered in my heart even to declare all this e that the righteous and the wiâ—…e d Whom he mentions not exclusively as if wicked men were not in God's hand for the next clause relates both to good and bad men but eminently because by the course of God's Providence towards them they might seem to be quite neglected and forsaken by God and their works e Either efficiently all their actions and employments or objectively all things done to them all events which befal them are in the hand of God f Are subject to his power and governed by his Providence as this Phrase is used Prov. 21. 1. Ioâ—… 3. 35. compared with Mat. 28. 18. And therefore although we cannot fully understand the reasons of all God's works as he now said Ch. 8. 17. yet because they are done by his unerring hand we may be assured that they are done both righteously and justly and that no Man hath cause to murmur at the Prosperity of the wicked or at the calamities of good men no man knoweth either love or hatred by all that is before them g No Man can judge by their present and outward conditions or dispensations of God's Providence whether God loves or hates them for whom he loves he chastens and permitteth those whom he hates to prosper in the World And this Translation and Interpretation agreeth well with the following Verse But I must confess it differs from almost all other both ancient and modern Translations And these words with the foregoing clause are translated otherwise and that word for word according to the Hebrew The righteous and the wise and their works are in the hand of God also love and hatred understand out of the foregoing clause are in God's hand And this may be meant either 1. of God's love and hatred which he disposeth when and to whom and in what manner he pleaseth Or 2. of mens love and hatred also their love and their hatred the Pronoun their being repeated out of the former clause as is frequent in Scripture And so the sense is That not onely mens works as he now said but even their inward passions or affections which seem to be most in their own power are as much in God's disposal as their outward actions Then follows the last clause in the same order in which the words lie in the Hebrew Text. No Man knoweth all or any thing which is before him Which I thus understand Whereas all men and all their affections and actions and the events of them are perfectly known to God and disposed by him men know nothing no not such things as are most plain and easie and familiar to them and can neither foresee the plainest things nor dispose of the smallest things as they please but all things are wholly order ed and over-ruled by God's Providence not as men imagine or desire but as he sees fit c To make this evident first to my self and then others as occasion required 2 * Ps. 73. 3 12 13. Mal. 3. 15. All things come alike to all h The good and evil things of this World do equally happen to good and bad men there is one eveâ—…t to the righteous and the wicked to the good and 〈◊〉 the clean i Either 1. morally clean or holy men Or 2. legally who made Conscience of keeping himself pure from all legal defilements according to the Law then in force and consequently from all other sins upon the same ground and to the unclean to him that sacrificeth k That worshippeth God sincerely though it be to his cost and to him that sacrificeth not as is the good so is the sinner l As to all outward things to wit customarily and unnecessarily rashly without due consideration and reverence or falsly and wickedly For otherwise that some swearing was then allowed and in some cases required none do or can deny and he that sweareth m as he that feareth an oath n Who is afraid of offending God or abusing his Name by vain or rash or false Oaths 3 This is an evil o A great trouble and temptation to a considerate and good Man among all things that are done under the sun that there is * Ch. 2. 14 15 16. one event unto all yea also the heart of the sons of men p Of wicked men such as the generality of Mankind are is full of evil q Either 1. of grief upon this occasion Or rather 2. of wickedness as appears from the next clause and by comparing this place with Eccles. 8. 11. and madness is in their heart r Upon this account they go on madly and desperately in evil courses without any fear of an after-reckoning while they live and after that they go to the dead s After all their mad and wicked pranks in the whole course of their life they die in the same manner as the best men do So hitherto there is no difference For Solomon here forbears the consideration of the future life Onely he seems to intimate that as the madness so the happiness of the wicked is ended by Death which is more fully expressed in the following words 4 For to him that is joyned to all the living t That continueth in the Land and Society of Living men Or according to the reading of the Hebrew Text That is chosen or allotted to Life whom God hath appointed yet to live in the World when he hath appointed that many others shall die or who are written among the Living as the Phrase is Isa. 4. 3. which is borrowed from the custom of Cities where men are first chosen and then inrolled Citizens there is hope u He hath not onely some comfort for the present but also hopes of further and greater happiness in this World which men are very prone to entertain and cherish in themselves Yea they may have the hopes of a better life if they improve their opportunities But he seems to confine himself here to the present life for a living dog is better x i. e. Much happier as to the comforts and priviledges of this World though in other respects Death be better than Life as was said Eccles. 7. 1. than a dead lion 5 For the living know that they shall die y Whereby they are taught to improve Life whilest they have it to their greatest comfort and advantage but the dead know not any thing z To wit of the actions and events in this World as this is limited in the end of the next Verse Compare Ioâ—… 14. 21. Isa. 63. 16. neither have they any more a reward a The reward or fruit of their labours in this World which is