which they are first elaborated and contained which may fitly be compared to a bowl and fountain or cistern or such by which they are derived or conveyed to the several parts of the body which are very conveniently designed by the cord and pitcher and wheel all which are truly said to be loosed or broken i. e. dissolved or become useless and insufficient for the performance of their several functions This in the general But it seems most probable that Solomon who was so profound a Philosopher and doubtless had an accurate knowledge of all the parts of mans Body and their several offices and operations doth by these several Expressions describe so many particular parts and offices By the silver cord it is generally and most probably conceived that he understands the pith or marrow of the back-bone which comes from the brain and thence goeth down to the very lowest end of the Back-bone together with the Nerves and Sinews which as Anatomists observe are nothing else but the production continuation of the marrow And this is most aptly compared to a cord both for its figure which is very long and round and for its use which is to draw and move the parts of the Body and to silver both for its excellency and colour which is white and bright even in a dead and much more in a living Body And this may properly be said to be loosed or dissolved or broken or removed as others render the word the sense of all these translations being the same because it is relaxed or obstructed or otherwise disenabled for its proper service And answerably hereunto by the golden bowl he understands the Membranes of the Brain and especially that innermost Membrane which is called by Anatomists the pious mother because it doth with a motherly care defend the Brain and assist and govern its actions which insinuates itself into all the parts of the Brain following it in its various windings and turnings keeping each parcel of it in its proper place and distinguishing and dividing one part from another to prevent disorder and mischief This is not unfitly called a bowl partly because it is round and partly because it receives and contains in it all the substance of the Brain and a golden bowl partly for its great preciousness and usefulness partly for its ductility being drawn out into a great thinness or fineness as Gold is capable of being drawn forth into thinner plates than other metals can bear and partly for its colour which is somwhat yellow and comes nearer to that of Gold than any other part of the Body doth And this is well said to be broken as for the reasons above noted so because upon the approach of Death it is commonly shrivel'd up and many times broken And as these two former clauses concern the Brain and the animal Powers so the two following clauses of this verse respect the Spring and seat of the vital Powers and Operations and of the blood the great instrument thereof which hath been commonly conceived and consequently is here understood to be the Liver but more truly and certainly is the Heart which is now known and confessed to be the source of the blood And so Solomon here describes the chief Organs or Vessels appointed for the Production and Distribution and Circulation of the Blood in Man's Body For although the Doctrine of the Circulation of the Blood hath lien hid and unknown for very many Generations together and therefore the honour of the Invention of it is justly ascribed to a famous Physician of our Country yet it is not improbably supposed by some that it was well known to Solomon although after his times it was lost as doubtless many other things were which he wrote concerning Plants and other things According to this motion the fountain here is the right Ventricle of the heart which is now acknowledged to be the spring of Life and of the vital Spirits and the pitcher is the veins which convey the blood from it to other parts and especially that arterious Vein as Anatomists call it by which it is transmitted to the Lungs and thence to the left Ventricle of the Heart where it is better elaborated and then by the Pulse thrust out into the great Artery called Artâ—…a â—…orta and by its branches dispersed into all the parts of the Body to give them Life and Vigor which being done the residue of the Blood is carried back by the Veins into the right Ventricle of the Heart whence it is disposed as hath been now mentioned and so runs in a perpetual round unless it be obstructed by some disorder in the Body And the cistern is the left Ventricle of the Heart and the wheel seems to be that great Artery which is joined to it which is very fitly so called because it is the first and great instrument of this Rotation or Circulation of the Blood which by its Pulse is forcibly thrust out into all the parts of the Body whence by various windings and turnings it returns thither again and so is sent again upon the same journey which in like manner it performs again and again as long as Life and Health continue and when any of these parts are disenabled for the discharge of their Offices then are they fitly said to be broken The pitcher may be said to be broken at the fountain when the veins do not return the blood to the Heart but suffer it to stand still and cool within them whence comes that coldness of the outward parts which is a near forerunner of Death And the wâ—…l may be said to be broken at the cistern when the great Arteries do not perform their Office of conveying the Blood into the left Ventricle of the Heart and of thrusting it out thence into the lesser Arteries whence comes that ceasing of the pulse which is a certain sign of approaching Death 7 * Gen. 3. 19. Then shall the dust g The Body called dust both for its original which was from the dust and to signifie its vile and corruptible Nature Iob. 4. 19. 30. 19. Psal. â—…3 14. return to the earth as it was h Whence it was first taken He alludes to that passage Gen. 3. 19. and the spirit i The Soul of man frequently so called as Gen 2 7. Psal 31. 5. c. because it is of a spiritual or immaterial Nature shall return unto God k Into his presence and before his Tribunal that there it may be sentenced to its everlasting habitations either to abide with God for ever if it be approved by him or otherwise to be eternally shut out from his presence and favour * Num. 16. 22. 27. 16. Job 34. 1â—… Isa. 57. 16. Zech. 12. 1. who gave it l To wit in a peculiar manner by his creating Power for in a general sense God giveth to every seed his own body 1 Cor. 15. 38. Hence he is called the father of
* chap. 19. 8. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day it shall not be accepted neither shall it be imputed unto him s For an acceptable service to God that offereth it it shall be an abomination and the soul that eateth of it shall bear his iniquity 19 And the flesh t To wit of the holy offerings of which he is here treating and therefore the general word is to be so limited for other flesh one might eat in this case Deut. 12. 15 22. that toucheth any unclean thing u After its oblation which might easily happen as it was conveyed from the Altar to the place where it was eaten for it was not eaten in the holy place as appears because it was eaten by the priests together with the offerers who might not come thither shall not be eaten it shall be burnt with fire and as for the flesh x i. e. The other flesh that which shall not be polluted by any unclean touch all that be clean y Whether priests or offerers or guests invited to the feast See 1 Sam. 9. 12. and 20. 26. Both the flesh and the eaters of it must be clean shall eat thereof 20 But the soul that eateth z Knowingly for if it were done ignorantly a sacrifice was accepted for it Levit. 5. 2. of the flesh of the sacrifice of peace-offerings that pertain unto the LORD * chap. 15. 3. having his uncleanness upon him a i. e. Not being cleansed from his uncleanness according to the appointment Levit. 11. 24 c. This verse speaks of uncleanness from an internal cause us by an issue c. for what was from an external cause is spoken of in the next verse even that soul * Gen. 17. 14. shall be cut off from his people 21 Moreover the soul that shall touch any unclean thing as * chap. 12. and 13. and 15. the uncleanness of man b Or Of woman for the word signifies both and that there were such things coming from Men or Women the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere Others make it an Hypallage â—…anness 〈◊〉 〈◊〉 for a man of uncleanness or 〈◊〉 〈◊〉 man But that seems not necessary here or any * chap. 11. 24 28. unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the LORD even that soul shall be cut off from his people 22 And the LORD spake unto Moses saying 23 Speak unto the children of Israel saying ye shall eat no manner fat of oxe or of sheep or of goat c The general prohibition of eating sat Lev. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God 24 And the fat of the †Heb. 〈◊〉 beast that dieth of it self and the fat of that which is torn with beasts d He speaketh still of the same kinds of beasts and sheweth that this prohibition reacheth not onely to the fat of those beasts which were offered to God but also of those that died or were killed at home And if this seems a superfluous prohibition concerning the fat since the lean as well as the fat of such beasts was forbidden Levit. 22. 8. it must be noted that that prohibition reached onely to the priests verse 4. may be used in any other use but ye shall in no wise eat of it 25 For whosoever eateth the fat of the beast of which men offer an offering made by fire unto the LORD even the soul that eateth it shall be cut off from his people 26 * Gen. 9. 4. chap. 3. 1â—… and 1â—… 14. Moreover ye shall eat no manner of blood whether it be of fowl or of beast in any of your dwellings 27 Whatsoever soul it be that eateth any manner of blood even that soul shall be cut off from his people 28 And the LORD spake unto Moses saying 29 Speak unto the children of Israel saying He that offereth the sacrifice of his peace-offerings unto the LORD shall bring e Not by another but by himself as it is explained ver 30. his oblation f i. e. Those parts of the peace-offering which are in a special manner offered to God to wit the fat and breast and shoulder as it follows unto the LORD g i. e. To the Tabernacle where the Lord was present in a special manner He shews that though part of such offerings might be eaten in any clean place Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose of the sacrifice of his peace-offerings 30 * chap. 3 3 4 19 14. His own hands shall bring h After the beast was killed and the parts of it divided the Priest was to put the parts mentioned into the hands of the offerer See Exod. 29. 22 23 24. the offerings of the LORD made by fire i So called not strictly as burnt-offerings are because some parts of these were left for the Priest ver 31. but more largely because even these peace-offerings were in part though not wholly burnt the fat with the breast it shall he bring that the breast may be waved k To and fro by his hands which were supported and directed by the hands of the Priest for a wave-offering before the LORD 31 And the priest shall burn the fat upon the altar but the breast shall be Aarons and his sons l i. e. The portion of every succeeding High-priest and his family compare Exod. 29. 26. 32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings 33 He among the sons of Aaron that offereth the blood of the peace-offerings and the fat shall have the right shoulder for his part 34 For * Exod. 29. 28. chap. 10. 14. Numb 18. 18. Deut. 18. 3. the wave-breast and heave-shoulder m The breast or heart is the â—…eat of Wisdom and the shoulder of strength for action and these two may denote that Wisdom and Vertue or Power which was in Christ our High-priest 1 Cor. 1. 24. and which ought to be in every priest have I taken of the children of Israel from off the sacrifices of their peace-offerings and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel 35 This is the portion of the anointing n i. e. Of the Priesthood the sign put for the thing signified and the anointing by a like figure is put for the right or part of the sacrifices belonging to the Priest by vertue of his anointing as plainly appears from the words here following out of the offerings c. of Aaron and of the anointing of his sons
heart 21 And turn ye not aside p To wit after Idols as they had often done before and notwithstanding this warning did afterwards for then should ye go q Or should ye turn aside which words are easily to be understood out of the foregoing Branch such Ellipses being most frequent in Scripture as Deut. 1. 4. 1 King 14. 14. 2 King 9. 27. after vain things r So Idols are called Deut. 32. 21. Ier. 2. 5. and so they are being meer nothings 1 Cor. 8. 4. having no Divinity nor Power in them no Influence upon us nor use or benefit to us which cannot profit nor deliver s i. e. Which will not onely be unprofitable but highly pernicious to you the contrary Affirmative being understood undet the Negative as Exod. 20. 7. Numb 21. 23. Deut. 2. 30. for they are vain 22 * Psal. 94. 14. For the LORD will not forsake his people for his great Names sake s i. e. For his own Honour which would seem to suffer much among men if he should not preserve and deliver his People in eminent Dangers as if he were grown feeble or forgetful or inconstant or unfaithful or regardless of Human affairs or unkind to those who own and Worship him when all the rest of the World forsake him Hence this Argument hath been oft pleaded with God not without good success as Exod. 32. 12. Numb 14. 13 c. And this reason God here alledgeth to take them off from all conceit of their own merit and to assure them that if they did truly repent of all their sins and served God with all their heart which is here supposed yet even in that case their Salvation would not be due to their Merits but onely the effect of Gods Free Mercy because it hath pleased the LORD to make you his people t To wit out of his own Free Grace without any desert of yours as he saith Deut. 7. 7. and 9. 5. and therefore he will not easily forsake you except you thrust him away 23 Moreover as for me God forbid that I should sin against the LORD ‡ Heb. from ceasing in ceasing to pray for you u Think not that because you have so highly Disobliged and Rejected me that I will revenge my self by neglecting to pray for you or by Praying against you as I have now done for your Conviction and Humiliation and so for your Preservation I am sensible it is my Duty as I am a Man an Israelite a Minister a Prophet to Pray for you but I will teach you x Heb. and I will c. i. e. I will not onely Pray for you which is one Branch of my Duty but will also Teach and Instruct you which is the other Branch of it And though you have cast me off from being your Judge and Ruler yet I will not cease to be your Instructor and Monitor to keep you from Sin and Destruction the good and the right way 24 Onely fear the LORD and serve him y Otherwise neither my Prayer nor Counsels will stand you in any stead in truth with all your heart for consider ‖ Or what a great thing c. how great things he hath done for you z Or among you both at this time and formerly 25 But if ye shall still do wickedly ye shall be consumed both ye and your king CHAP. XIII SAul ‡ Heb. the son of one year in his reigning reigned one year a i. e. Had now Reigned one Year from his first Election at Mizpeh in which time these things were done which are Recorded chap. 11. and 12. to wit Peaceably or Righteously Compare 2 Sam. 2. 10. and when he had reigned two years over Israel 2 Saul chose b Heb. And i. e. Then as that Adverb is oft used as Gen. 3. 5. and 18. 10 c. Saul chose him three thousand men of Israel c Which he thought sufficient for constant Attendance and Service intending to Summon the rest when need should be whereof two thousand were with Saul in Michmash d A Tract of Ground near Ramah and Bethel in the Border of Benjamin and near to the Philistines and in mount Bethel and a thousand were with Jonathan in Gibeah of Benjamin and the rest of the people he sent every man to his tent 3 And Jonathan smote the * Chap. 10. 5. garison of the Philistines e The first Design of Saul and Ionathan was to Free their Land from the Garisons which the Philistines had in it and they first begin to clear their own Country of Benjamin that was in ‖ Or the hill Geba f Not the same place called Gibeah v. 2. for if the place were the same why should he vary the Name of it in the same Story and in the next Verse Nor is it likely that Ionathan would chuse that place for his Camp where the Philistines had a Garison but another place in the same Tribe in which there were two distinct places Gebah and Gibeah Iosh. 18. 24 28. and the Philistines heard of it and Saul blew the trumpet thorowout all the land saying Let the Hebrews hear g i. e. He sent Messengers to tell them all what Ionathan had done and how the Philistines were enraged at it and made great preparations for War and therefore what necessity there was of gathering themselves together and coming to him for his and their own Defence 4 And all Israel heard say that Saul h i. e. Ionathan by Saul's direction and encouragement The Actions of an Army are commonly ascribed to their General had smitten a garison of the Philistines and that Israel also ‡ Heb. did stink was had in abomination with the Philistines and the people were called together after Saul to Gilgal i The place before appointed by Samuel chap. 1â—… 8. 5 ¶ And the Philistines gathered themselves together to fight with Israel thirty thousand charets k This number seems incredible to Infidels To whom it may be sufficient to reply That it is far more rational to acknowledge a mistake in him that Copied out the Sacred Text in such Numeral or Historical passages wherein the Doctrine of Faith and Good Life is not directly concerned than upon such a pretence to question the Truth and Divinity of the Holy Scriptures which are so fully Attested and evidently Demonstrated And the mistake is not great in the Hebrew Schalosh for Schelishim and so indeed those two Ancient Translators the Syriack and Arabick Translate it and are supposed to have read in their Hebrew Copies Three thousand Nor is it necessary that all these should be Military Charets but many of them might be for Carriage of things belonging to so great an Army For such a distinction of Charets we find Exod. 14. 7. But there is no need of this Reply Charets here may very well be put for the Men that rode
Dreams it is but reasonable to allow something extraordinary For who can doubt but God may so clear up and assist a mans reason in his Dream that he may have a true and strong apprehension of some things which also may make a sutable impression upon the will or affections and consequently such acts of the Soul may be Moral acts and regardable by God and men And this might be a kind of exstatical rapture whereby his Soul might be as it were carried out of his Body as St. Paul's was 2 Cor. 12. 3. for a season in which case both his reason might clearly and distinctly apprehend Gods mind and his Gracious offer and his Will might make a free choice of Wisdom which therefore might be accepted and rewarded by God Thou hast shewed unto thy servant David my father great ‖ Or bounty mercy according as he walked before thee in truth q Either First Sincerely and without dissimulation But that is more fully expressed in the following words in uprightness of heart Or rather Secondly in the true Worship and Service of God in the profession belief practice and defence of the truth or of the true Religion or of Gods Will or Word which is called truth Prov. 23. 23. Ioh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God as righteousness doth his duties to men and uprightness the right manner of performing both sorts of duties and in righteousness and in uprightness of heart with thee r i. e. In thy Judgment to whom alone his heart was known and to whom he oft appealed as the witness of his Integrity and with respect to whom he performed all his duties even to men and thou hast kept s Or reserved that which thou didst not reserve for Saul whose Posterity thou didst cut off from the Kingdom for him this great kindness that thou hast given him a son to sit on his throne as it is this day 7 And now O LORD my God thou hast made thy servant king in stead of David my father and I am but a little child s So he was in Years not as if he were now but twelve Years old as many gather from this name of Child for that name is given to Ishmael when 18 Years old Gen. 21. 14 15 and to Rehoboam when 41 Years old 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man chap. 2. 9. but he was now not above 20 Years old and withal which he principally intends he was raw and unexperienced as a Child in State-Affairs and altogether unfit for so hard a task I know not how to go out or come in t i. e. To govern my People and manage Affairs as that Phrase signifies Num. 27. 17. Deut. 31. 2. Ios. 14. 11. 8 And thy servant is in the midst of thy people u i. e. Is set over them to rule and guide them A Metaphor from the Overseer of divers Workmen who usually is in the midst of them that he may the better observe how each of them dischargeth his office which thou hast chosen x Thy peculiar People whom thou takest special care of and therefore wiltst expect a more punctual account of my Government of them a great people that cannot be numbred nor counted for multitude 9 * â—… Chr. 1. 1â—… Give therefore thy servant an ‡ Heb. 〈◊〉 understanding heart y Whereby I may both clearly discern and faithfully perform all the parts of my duty for both these are spoken of in Scripture as the effects of a good understanding and he that lives in the neglect of his duties or the practice of wickedness is called a Fool and one void of understanding to judge z Or govern as that word is used Iudg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people that I may discern between good and bad a To wit in Causes and Controversies among my People that I may not through mistakes or prejudices or passions give wrong Sentences and call evil good or good evil for who is able b Of himself or without thy Gracious assistance to judg this thy so great a people 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God see in the notes on v. 5 and 6. that Solomon had asked this thing 11 And God said unto him Because thou hast asked this thing and hast not asked for thy self ‡ Heb. 〈◊〉 days long life neither hast asked riches for thy self nor hast asked the life of thine enemies d That God would take away their lives or put them into thy power to destroy them but hast asked for thy self understanding ‡ Heb to 〈◊〉 to discern judgment 12 Behold I have done according to thy word e I have granted and do at this present grant unto thee thy desire And accordingly at this time God did infuse into him a far higher degree and greater measure of Wisdom than he naturally had lo I have given thee a wise and an understanding heart f i. e. Wisdom to govern thy People to know and do thy several duties which was the thing that Solomon desired v. 7 9. and the effects whereof here follow v. 16 c. and withal all Divine and human Wisdom the knowledge of all things of all the Arts and Sciences as may be gathered from 1 King 4. 29 c. and that in a far greater proportion than by his years and the time he could get for his study could possibly produce so that there was none g Either no King or rather no man for he is herein preferred not onely before all Kings but before all men chap. 4. 31. no meer man since the fall equalled him to wit in universal knowledge and especially in the art of well governing his People like thee before thee neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him Ans. They did not in Natural and Political knowledge but onely in the knowledge of the mysteries of Faith which were more freely and more fully imparted in those times the ignorance whereof was no disparagement to Solomon's Wisdom because they were not discoverable by any Creature without Divine revelation which God saw fit not to afford in Solomon's time I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles and Solomon had a more comprehensive knowledge of all things known in that Age than the Apostles had in all the discoveries of their Age. 13 And I have also * Mat. 6. 〈◊〉 given h Either First I have granted and decreed to give for words signifying action are oft put onely for the purpose of the action Or rather Secondly I will give as it is expressed in the Parallel place
said unto him Is thine heart right as my heart is with thy heart d Dost thou heartily approve of and affect me and my present Proceedings as my Heart doth as sincerely cleave to thee as thine own heart doth And Jehonadab answered It is If it be give me thine hand e As a sign of friendship and consent See Gal. 2. 9. These may be the words either 1. Of Iehu and so here is an Elipsis If it be for And Iehu said If it be Comp. 1 King 20. 34. Or 2. Of Iehonadab who having said It is adds If it be i. e. If thine heart be with mine as thou saist it is give me thine hand But this the Elipsis is larger than the former And it seems not so decent and proper for Iehonadab a Stranger and Subject to speak thus to the King as for the King to say so to him And he gave him his hand and he took him up to him in the chariot 16 And he said Come with me and see my zeal for the LORD f i. e. For the Vindication of his Honour and Quarrel and for the Execution of his Commands Do not believe my Words but mine Actions which thine Eyes shall behold So they g i. e. 〈◊〉 Servants opened the door of his Chariots and lift up Iehonadab into it made him ride in his chariot 17 And when he came to Samaria * 2 Chr. 22. 8. he slew all that remained unto Ahab h Either all his Houshold or rather all his Kindred and Relations though more remote from him in Samaria till he had destroyed him according to the saying of the LORD * 1 King 21. 21. which he spake to Elijah 18 And Jehu gathered all the people together i By their Representatives their Elders or Rulers as was usual to whom he imparts his mind and they being generally Corrupt and Time-servers and such as had no sence of Religion in them durst not oppose his Resolution but seemed to comply with it and said unto them Ahab served Baal a little but Jehu shall serve him much k As if he had said My quarrel is onely with Ahab's Family and not with Baal which my actions shall manifest Which words being manifestly false and spoken with a design to deceive cannot be excused from Sin though they were uttered with a pious intention this being an unmovable Principle That we must not do the least Evil of Sin that the greatest good may come Rom. 3. 8. And if Iehonadab did concur with Iohn herein it was a Humane Infirmity 19 Now therefore call unto me all the prophets of Baal all his servants l Either 1. All his Ministers of whom there may seem to have been several sorts whereof two are here distinctly mentioned his Prophets and Priests and the rest of the Inferior sort may be comprehended under this general Title of Servants because they were to attend upon the others in their Sacred Ministrations And these being once destroyed Iehu rightly concluded that the rest would fall of course And this sence may seem to be favoured by ver 22. wherein Vestments were brought forth for all these worshippers of Baal which were not commonly used by the People in the Worship either of God or of Baal but onely by the Priests or Ministers Or 2. All his Worshippers as the same word is Translated in the close of this Verse Quest. How could all these be contained in one House of Baal Answ. Well enough for the number of Baal's Worshippers had been vastly diminished by the Ministry of Elijah and Elisha and the rest of the Prophets and by Ioram's neglect and disuse of that Worship For the generality of the Israelites had too much knowledge to have any real and Religious respect to such sensless Idols onely they practised it in compliance with the humour of their King and Queen and for worldly or wicked ends and therefore when the King deserted it they generally forsook it some few silly and besotted persons excepted who are here gathered together Besides this House or Temple of Baal might be very large and capacious and probably was so because it was the chief of that sort as being in the King's City and nigh his Palace and for the use of the King and Queen and the whole Court and for great and high Solemnities Moreover as the name of the House or Temple of God at Ierusalem oft signifies not onely the Principal Building but all the other Buildings and Courts belonging to it in which all the Worshippers stood when they Worshipped so it might be here and so there was space sufficient for all the Worshippers of Baal which can reasonably be thought to have been at this time in all Israel and all his priests let none be wanting for I have a great sacrifice to do to Baal m I will offer to him a noble and acceptable Sacrifice not of Sheep or Oxen c. as they understood it but of his own beloved Priests and Prophets and Servants as he meant it whosoever shall be wanting he shall not live But Jehu did it in subtilty n With another design that he might both certainly Discover and utterly Destroy them all without any further trouble or danger of Sedition oâ—… Tumult in his Kingdom to the intent that he might destroy the worshippers of â—…aal 20 And Jehu said ‡ Heb. 〈◊〉 Proclaim o Heb. Sanctifie Prepare your selves and all things necessary for this Solemn day and Sacrifice and Feast which I intend to keep a solemn assembly for Baal and they proclaimed it 21 And Jehu sent through all Israel and all the worshippers of Baal came so that there was not a man left that came not p Either 1. Because they thought Iehu was serious and sincere in his Professions it being natural and usual for men too easily to believe what they wish to be true And for the Priests which Iehu destroyed before ver 11. they might think that was done onely because of their nearness and Relation to Ahab and his Family Or 2. For fear of their Lives for certain Death was threatned to all that did not come ver 19. which considering Iehu's fierce and bloody temper they knew would be Executed whereas if they did come there was more than a possibillity of the sparing of their Lives for Iehu was known to be indifferent and unconcerned in matters of Religion one that had served Baal when his Prince Ahab lived and did so and forsook it when the next Prince Ioram did and therefore it was doubtful whether Iehu had not in good earnest returned to his first love to that Religion which he had formerly embraced and onely deserted in complacency to others Or 3. By God's just Providence deceiving their Minds and enclining their Hearts to come to their own Destruction and they came into the house q i. e. The Temple of Baal and the house of Baal was ‖ Or
so 〈◊〉 that they 〈◊〉 mouth to mouth full from one end to another 22 And he said unto him that was over the vestry Bring forth vestments r Sacred Garments such as were used by the Priests and others of the Lords Ministry in God's Worship and from thence the Devil borrowed this custom in his Worship for all the worshippers of Baal And he brought them forth vestments 23 And Jehu went and Jehonadab the son of Rechab s Whom the Baalites possibly did not know and therefore suspected nothing or if any of the more crafty sort suspected any thing it was now too late to amend their Error into the house of Baal and said unto the worshippers of Baal Search and look that there be here with you none of the servants of the LORD t Because their presence will offend Baal and deride or pollute his Worship whence Prophane persons have been oft excluded from Solemn acts of Worship both by Iews and Heathens So this did not raise their suspition but the worshippers of Baal onely 24 And when they went in u When some in the name of the rest went to the Altar to offer Sacrifice to offer sacrifices and burnt-offerings Jehu appointed fourscore men x Far greater numbers being doubtless in readiness to assist them in case of any opposition without and said If any of the men whom I have brought into your hands escape he that letteth him go his life shall be for the life of him 25 And it came to pass assoon as he y i. e. The Chief Priest of Baal See 2 Chron. 23. 17. had made an end of offering the burnt-offerings z So far he suffered them to proceed either because till then they were not all come into the House Or because having been taken in the very act of gross Idolatry their Destruction was more just and reasonable that Jehu said to the guard and to the captains a i. e. To the Fourscore men and their Officers Go in and slay them let none come forth And they smote them with ‡ 〈◊〉 the 〈◊〉 the edge of the sword and the guard and the captains cast them out b i. e. Cast their Carcasses out of the City But that was not proper work for the Guard nor could they so soon have done it nor would they stay to do it when they were going in haste to other work nor indeed was it necessary to be done because they intended to pull down the House and Bury them in its Ruines and turn it into a Draught-house as it follows This Word therefore is and may be joyned with the next and both rendred They went hastily and eagerly properly they flung themselves out Hiphil for Hithpahel which is not unusual in the Hebrew Language and went The like Expression is used Esth. 6. 12. hasted Heb. pushed himself on or flung himself i. e. went with great haste and in the Greek Text Mark 14. 72. and went to the city of the house of Baal c Either 1. To some City near to Samaria where another eminent Temple of Baal was Erected But this seems not to agree with the context there being but one House or Temple of Baal mentioned both in the foregoing and following Verses Or rather 2. To some Buildings belonging to this House of Baal which may be here called the City either for some particular reason now unknown or because they were very numerous and capacious For as there were divers Chambers and Rooms built without the Temple belonging to it for the use of the Priests and Levites c. So it may probably be conceived That this famous Temple of Baal had many such Buildings in some of which the Priests of Baal or of the Groves whereof there were great numbers belonging to the Kings Court 1 King 18. 19. peradventure might dwell and others of them might be for divers uses belonging to the House and Service of Baal And into these Buildings the Guard might go and that hastily to â—…urprize and kill those Inferior Ministers of Baal who were there employed in preparing things for the Sacrifices which were to be Offered or in other Services belonging to that House or that Solemnity 26 And they brought forth the ‡ Heb. Statues Images out of the house of Baal and burnt them d Heb. it i. e. The Collection of the Images or each of them 27 And they brake down the image of Baal e The chief Image which they Worshipped more than the rest and brake down the house of Baal f And the like they did with the rest of the Houses of Baal in Israel as may be gathered both from the nature and reason of the thing and from ver 28. and made it a draught-house unto this day 28 Thus Jehu destroyed Baal out of Israel 29 Howbeit from the sins of Jeroboam the 〈◊〉 of Nebat who made Israel to sin Jehu departed not from after them g Herein he discovers his Hypocrisie that he follows God as far as his Interest would permit namely in destroying the House of Ahab and the Worship of Baal but no further for he still resolves to keep up the Worship of the Calves partly lest he should disoblige and irritate his own Nobles and Subjects who had been long inured and were heartily affected to it and partly lest he should open a door for his people to return to their Obedience to the House of David And his sin and folly is the more inexcusable both because he durst not trust that God with the keeping of his Kingdom of whose Power and Faithfulness and kindness to him he had such ample experience in his giving him the Kingdom and because he had so great and uncontrolable a power in the matters of Religion having first pretended and seemed to set up the Worship of Baal with all his might and then destroying it with no less vehemency none daring to mutter against him in either case and because the House of David and Kingdom of Iudah his Competitor now was and was likely to be in a feeble and declining condition and much more likely to fall into his hands than that his Kingdom should come into theirs to wit * 1 King 12 2â—… the golden calves that were in Bethel and that were in Dan. 30 And the LORD said unto Jehu h By some Prophet as above Chap. 9. 7. Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart * Chap. 15. 12 thy children of the fourth generation shall sit on the throne of Israel k And so they did namely Iehoahaz below ver 35. Ioash Chap. 13. 10. Ieroboam Chap. 14. 24. and Zechariah Chap. 15. 8. i i. e. In part and so far as is here expressed these actions were good and right though his heart was not so 31 But Jehu
Israel to put his Name there and his mothers name was Naamah an Ammonitess 14 And he did evil because he ‖ Or fixed 1 Sam. 7. 3. prepared not k Or directed nâ—…t or settled not c. i. e. Although he humbled himself and seemed penitent for a season and professed the True Religion and Worship of God yet he quickly relapsed into his former Sins because he was not sincere nor serious in his Actions and his Heart was not right with God his heart to seek the LORD 15 Now the acts of Rehoboam first and last are they not written in the †Heb. words book of Shemajah the prophet and of Iddo the seer concerning genea logies l In an Historical Account written by him of the Genealogies and Actions of the Kings of Judah And there were wars between Rehoboam and Jeroboam conâ—…inually 16 And Rehoboam slept with his fathers and was buried in the city of David and Abijah his son reigned in his stead CHAP. XIII 1 NOw * 1 Kiâ—… 〈◊〉 c. in the eighteenth year of king Jeroboam began Abijah to reign over Judah 2 He reigned three years in Jerusalem his mothers name also was Micajah the daughter of Uriel a Called Maachah the Daughter of Absalom 1 King 15. 2. She might be Daughter to one and Grand-daughter to the other or the proper and natural Daughter of the one and the others by Adoption of which there are Instances in Scripture or the same Person might be called Uriel and Absalom See 1 King 15. 2. of Gibeah and there was war between Abijah and Jeroboam 3 And Abijah †Heb. 〈◊〉 〈◊〉 set the battel in aray c Against Jeroboam We need not scrupulously enquire into the Lawfulness of this War for this Abijah though here he makes a fair Flourish and maintained the better Cause yet was indeed an Ungodly Man 1 King 15. 3. and therefore minded not the satisfaction of his Conscience but onely the Recovery of his Parents Ancient Dominions with an army of valiant men of war even four hundred thousand chosen men Jeroboam also set the battel in aray against him with eight hundred thousand men being mighty men of valour 4 And Abijah stood up upon mount Zemaraim d Some commodious Place whence his Voice might be heard by Jeroboam and some of his Host who possibly were pitched in the Valley Or the two Armies being pitched near to one another Abijah might desire a Parly before they fought whereupon Jeroboam and some of his Commanders and Souldiers might draw near to him and stand below him at the bottom of the Hill where they might hear his Speech which Jeroboam was the more willing to do that in the mean time he might cause an Ambushment to come behind Abijah and his Army as he did v. 13. whilest he was quietly standing before them and seemed to hearken to any Terms of Accommodation which might be offered which is in mount Ephraim and said Hear me thou Jeroboam and all Israel 5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever even to him and to his sons by a covenant of salt e i. e. By a perpetual Covenant which thy â—…surpation cannot disanul For the Phrase see on Numb 18. 19. 6 Yet Jeroboam the son of Nebat the servant of Solomon the son of David is risen up and hath * 1 〈◊〉 rebelled against his lord 7 And there are gathered unto him vain men the children of Belial f Such as have cast off the Yoke and Obedience which they owed both to God and to their King and have strengthened themselves against Rehoboam the son of Solomon when Rehoboam was young g Not in Age for he was then 41 years old but in his Kingdom which he had but newly obtained and in Experience in Politick and especially in Military Affairs to which he was wholly a Stranger as having been born and bred up in a time of great Peace and Security and tender-hearted h i. e. Cowardly and fearful who durst not adventure to chastise the Rebels as he should have done But herein Abijah forgets his Duty both to his Father whom he falsely traduceth and to God by whose Express Command Rehoboam was restrained from the War against Israel which otherwise he had both Courage and Resolution to prosecute as appears from the History 1 King 12. 21. and could not withstand them 8 And now ye think to withstand the kingdom of the LORD in the hand of the sons of David i That Kingdom which was not set up by Vain Men in pursuance of their own Ambition and Discontent as yours was but ordained and established by God himself in the House of David and ye be a great multitude k Or because that Hebrew Particle being oft so used ye be c. This he mentions partly as the ground of their Confidence that they had more Triâ—…es and a greater Host and partly as a Presâ—…ge of their Downfal which trusting â—…o the Arm of Flesh is and there are with you golden calâ—…es l Or but there are c. There is that among you which may damp your Courage and Confidence You worship those Images which God aâ—…hors and severely forbids which Jeroboam * 1 Kiâ—… 〈◊〉 made you for gods m Or for God as that plural word is most commonly used i. e. instead of God to give them the Name of God as Exod. 32. 4. and that worship which is peculiar to him 9 * 〈◊〉 Have ye not cast out the priests of the LORD the sons of Aaron and the Levites and have made you priests after the manner of the nations of other lands so that whosoeveâ—… cometh †〈◊〉 〈◊〉 〈◊〉 to consecrate himself n i. e. To make himself a Priest See on Levit. 7. 37. with a young bullock and seven rams the same may be a priest of them that are no gods o That have nothing of the Nature or Power though you give them the Name of gods 10 But as for us the LORD p Heb. Iehovah the onely true and great God is our God and we have not forsaken him q We maintain his Honour and Worship which you have ungratefully rejected and the priests which minister unto the LORD are the sons of Aaron and the Levites wait upon their business 11 * 〈◊〉 And they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense the * 〈◊〉 〈◊〉 shew-bread also set they in order upon the pure table r So called because it was made of pure Gold Exod. 25. 23 24. and the candlestick of gold s He saith Table and Candlestick though there were ten of each 〈◊〉 4. 7 8. either 1. because Shishak had carried away all but onâ—… Or 2. the singular number is put for the plural as 1 King 7. 48. and oft
Seir utterly to sâ—…ay and destroy them and when they had made an end of the inhabitants of Seir every one helped †Heb. for the destruction to destroy another 24 And when Judah came toward the watch-tower c Which stood upon the Cliff of Ziz mentioned above v. 6. or some other Hill which looked toward the Wilderness where their Enemies lay encamped whose Numbers and Order and Condition they could descry from thence in the wilderness they looked unto the multitude and behold they were dead bodies fallen upon the earth and †Heb. there was not an escaping none escaped 25 And when Jehoshaphat and his people came to take away the spoil of them they found among them in abundance both riches with the dead bodies and precious jewels d Which they brought with them partly to corrupt any of Jehoshaphats Officers as they saw Occasion partly to procure necessaries for their vast Army from time to time and partly because they came as to a Triumph rather than to a Fight being secure and confident of the Victory because of their great Numbers and especially because they thought to surprize Jehoshaphat ere he could make any considerable preparations against them God also permitting them to be puffed up to their own Destruction which they stript off for themselves more than they could carry away and they were three days in gathering of the spoil it was so much 26 And on the fourth day they assembled themselves in the valley of ‖ that is blessing Berachah e Heb. of Blessing so called from their solemn Blessings and Praises given to God in it upon this Occasion â—…or there they blessed the LORD therefore the name of the same place was called the valley of Berachah unto this day 27 Then they returned every man of Judah and Jerusalem and Jehoshaphat in the †Heb. head â—…orefront of them to go again to Jerusalem with joy for the LORD had made them to rejoyce over their enemies 28 And they came to Jerusalem with psalteâ—…ies and harps and trumpets unto the house of the LORD f To renew their Praises in the Court of the Temple the proper and usual Place for it 29 And * Câ—… 1â—… 〈◊〉 the fear of God was on all the kingdoms of those countries g Which were near or which heard these things when they had heard that the LORD fought against the enemies of Israel 30 So the realm of Jehoshaphat was quiet for his God gave him rest round about 31 * 1 〈◊〉 〈◊〉 〈◊〉 c. And Jehoshaphat reigned over Judah he was thirty and five years old when he began to reign and he reigned twenty and five years in Jerusalem and his mothers name was Azubah the daughter of Shilhi 32 And he walked in the ways of Asa his father and departed not from it doing that which was right in the sight of the LORD 33 Howbeit the high places were not taken away h Not fully nor universally of which see on ch 17. 6. for as yet the people had not prepared their heart unto the God of their fathers i The Fault was not in Jehoshaphat but in the People who though they did Worship the True God yet would not be confined to the Temple but for their own Conveniency or from their Affection to their Ancient Custom chose to Worship him in the High Places which Jehoshaphat was forced to connive at lest those people being debarred from that dearly-beloved Practice should fall into a Neglect of God and his Worship 34 Now the rest of the acts of Jehoshaphat first and last behold they are written in the †Heb. 〈◊〉 book of Jehu the son of Hanani * â—… 〈◊〉 16. â—… who †Heâ—… 〈◊〉 〈◊〉 is mentioned in the book of the kings of Israel 35 And after this k This is mentioned as an Aggravation of his Sin after so great a Favour and Obligation laid upon him by God and after he had been so sharply reproved and threatned by a Prophet for the same thing ch 19. 2. yet he relapsed into the same Sin which proceeded partly from that near Relation which was contracted between the two Families and partly from the sweetness and easiness of Jehoshaphats Temper which could not resist the Solicitations of others in such things as might seem indifferent For he did not joyn with him in a War as he did with Ahab but in a peaceable way onely in a Matter of Trade and Commerce And yet God sharply reproves and punisheth him for it v. 37. to shew his great dislike and detestation of all friendly and familiar Conversation of his Servants and People with Idolaters and professed â—…nemies of God and of Religion as Ahaziah was who is therefore thus stigmatized in the next words who did very wickedly did Jehoshaphat king of Judah joyn himself with Ahaziah king of Israel who did very wickedly l Or who did industriously and malitiously and constantly work wickedness as the Hebrew Phrase implyes giving himself up to Idolatry and all Wickedness 36 And he joyned himself with him to make ships to go to Tarshish m Of which see on 1 King 10. 22. 22. 48. and they made the ships in Ezion-geber n Of which see on 1 King 9. 26. 37 Then Eliezer the son of Dodavah of Mareshaâ—… prophesied against Jehoshaphat saying Because thou hast joyned thy self with Ahaziah the LORD hath broken thy works And the ships were broken that they were not able to go to Tarshish CHAP. XXI 1 NOw * 1 〈◊〉 22 〈◊〉 Jehoshaphat slept with his fathers and was buried with his fathers in the city oâ—… David and Jehoram his son reigned in his stead 2 And he had brethren the sons of Jehoshaphat Azariah a Two Sons called by the same Name though doubtless distin guished by some additional Title which is not mentioned here because it did not concern succeeding Ages to know it Though indeed there is a Difference in their Hebrew Names the one being Azariah the other Azariahu hu being the last Syllable in his Name as in Elihu and others and Jehiel and Zechariah and Azariah a Two Sons called by the same Name though doubtless distin guished by some additional Title which is not mentioned here because it did not concern succeeding Ages to know it Though indeed there is a Difference in their Hebrew Names the one being Azariah the other Azariahu hu being the last Syllable in his Name as in Elihu and others and Michael and Shephatiah all these were the sons of Jehoshaphat king of Israel b So he is called either 1. Because he was so by Right Or 2. Because he was â—…ing not onely of Judah and Benjamin but of a great number of Israelites who had come into and settled themselves in his Kingdom in his and in his Predecessours days who being a considerable and the purest and best part of Israel may
silver and they offered burnt-offerings in the house of the LORD continually all the days of Jehojada 15 But Jehojada waxed old and was full of days when he died an hundred and thirty years old was he when he died 16 And they buried him in the city of David among the kings because he had done good in Israel m i. e. In Judah which was an eminent part of Israel and the onely part of it which owned God or was owned by God as his Israel to whom therefore he oft appropriates this name thereby signifying that the other Tribes were unworthy of that honourable title and had forfeited all their right in it to Judah 〈◊〉 on ch 21. 2. both towards God and towards his house 17 Now after the death of Jehojada came the princes of Judah and made obeisance to the King n In that posture presenting their requests to him that they might not be confined to unnecessary and troublesom journeys in coming to Jerusalem to worship but might have the liberty which their Fore-fathers enjoyed of worshipping God in the High-places Which liberty when once they had obtained they knew they could then worship Idols without observation or disturbance which was the thing at which they aimed And for the prevention of such abuses God obliged all to worship him in one place then the King hearkned unto them 18 And they left the house of the LORD God of their fathers and served groves and idols and wrath came upon Judah and Jerusalem for this their trespass o By Hazael King of Syria of which see 2 Kings 12. 17 18. 19 Yet he sent prophets to them to bring them again unto the LORD and they testified against them but they would not give ear 20 And the spirit of God †Heb. clothed 〈◊〉 Judg. 6. 34. came upon Zechariah the son of Jehojada the priest which stood above the people p In an higher place that his voice and message might be the better heard and said unto them Thus saith God Why transgress ye the commandments of the LORD that cannot prosper because ye have forsaken the LORD he hath also forsaken you 21 And they q i. e. The people to whom he preached who were easily corrupted by the examples of their Apostate King and Princes conspired against him and stoned him with stones at the commandment of the king in the court of the house of the LORD 22 Thus Joash the king remembred not the kindness which Jehojada his father had done to him but slew his son And when he died he said The LORD look upon it and require it r i. e. Make inquisition for my innocent blood Which he did not wish from any desire of private revenge with which so wise and good a man would never be willing to die but partly from a zeal to publick Justice and the punishment of such gross wickedness and partly to deter them if possible from compleating their murderous intentions But these words may as well be rendred indicatively as optatively The Lord will look upon it and require it i. e. He will examine this action and require satisfaction from you for it 23 And it came to pass †〈◊〉 in the 〈◊〉 of 〈◊〉 〈◊〉 at the end of the year s So soon did God hear the cry of this holy Prophets blood and revenge it that the host of Syria came up against him and they came to Judah and Jerusalem and destroyed all the princes of the people from among the people t That it might appear they were sent and directed by God to single out to destruction the first beginners and chief promoters of this general Apostacy and sent all the spoil of them unto the king of †〈◊〉 〈◊〉 iâ—… Damascus u To Hazael the king of that part of Syria called Syria Damascena from its capital City Damascus 24 For the army of the Syrians * 〈…〉 came with a small company of men and the LORD delivered a very great host into their hand because they had forsaken the LORD God of their fathers So they executed Judgment against Joash 25 And when they were departed from him for they lest him in great diseases his own servants conspired against him for the blood of the sons x i. e. Of Zachariah his son the plural number Sons put for the singular Son as it is frequently both in Scripture as Gen. 46. 7. 〈◊〉 26. 42. and in Cicero and other profane Authors Or he might kill other sons of Jehojadah with him either because they owned him in what he had said or lest they should revenge his death of Jehojada the priest and slew him on his bed and he died and they buried him in the city of David but they buried him not in the sepulchres of the kings 26 And these are they that conspired against him ‖ 〈◊〉 〈◊〉 〈◊〉 12. 21. Zabad the son of Shimeath an Ammonitess and Jehozabad the son of ‖ 〈…〉 Shimrith a Moabitess 27 Now concerning his sons and the greatness of the * burdens laid upon him y Either the severe prophecies against him which are oft called Burdens of which one instance is recorded and there might be others that are not recorded or the great Judgments of God upon him both by the Syrians v. 23 24. and by great disâ—…ses v. 25. and the †repairing 〈◊〉 12. 18. 〈◊〉 1â—… of the house of God behold they are 〈…〉 written in the ‖ story of the book of the kings And Amaziah his son reigned in his stead CHAP. XXV AMaziah * 〈…〉 was twenty and five years old a Of this Verse and v. 2 3 4. see the Notes on 2 King 14. â—… c. when he began to reign and he reigned twenty and nine years in Jerusalem and his mothers name was Jehoaddan of Jerusalem 2 And he did that which was right in the sight of the LORD but not with a perfect heart 3 Now it came to pass when the kingdom was †Heb. confirmed upon him established to him that he slew his servants that had killed the king his father 4 But he slew not their children but did as it is written in the law in the book of Moses where the LORD commanded saying * 〈◊〉 〈◊〉 â—…6 2 Kin. 14. â—… Jer. 31. â—…0 Ezek. 18. 20 The fathers shall not die for the children neither shall the children die for the fathers but every man shall die for his own sin 5 Moreover Amaziah gathered Judah together and made them captains over thousands and captains over hundreds according to the houses of their fathers throughout all Judah and Benjamin and he numbred them * Numb 1. 3 from twenty years old and above and found them three hundred thousand choice men able to go sorth to war that could handle spear and shield 6 He hired also an hundred thousand mighty men of valour out of Israel b Out of the
to distribute x To the Priests and Levites to whom they were appropriated by God the oblations of the LORD and the most holy things y To wit the remainders of the Free-will-offering Levit. 2. 3 10. The Sin-offering and Trespass-offering Levit. 6. 18 22. 7. 1. and the Shew-bread Levit. 24. 9. 15 And †Heb. 〈◊〉 〈◊〉 hand next him were Eden and Minjamin and Jeshua and Shemajah Amariah and Shecaniah in * Josh. 21. the cities of the priests z Who were intrusted with the Receiving and Distributing of the several Portions belonging to the Priests who abode in their several Cities whilest their â—…rethren came up to Jerusalem in their ‖ Or 〈◊〉 set office to give to their brethren by courses as well to the great as to the small 16 Beside their genealogy of males from three years old and upward a To whom a Portion of these things was allotted as is here implied even unto every one that entreth into the house of the LORD b That were capable of entring thither and doing Service there which they were at twenty years old as is expressed here v. 17. 1 Chron. 23. 24. Through the whole Company of the Priests and Levites his daily portion for their service in their charges according to their courses 17 Both to the genealogy of the priests by the house of their fathers and the Levites ‖ 〈◊〉 〈◊〉 of 〈◊〉 from twenty years old and upward in their charges by their courses 18 And to the genealogy of all their little ones their wives and their sons and their daughters through all the congregation c This is alledged as a Reason why their Wives and Children were provided for out of the Holy things because they sequestred themselves from worldly Affairs by which they might otherwise have provided for their Families and intirely devoted themselves to Holy Administrations for in their ‖ 〈◊〉 set office they sanctified themselves in holiness 19 Also the sons of Aaron the priests which were in * 〈◊〉 25. 34. 〈◊〉 35. 2. the fields d Who are opposed to those that lived in or resorted to the great City Jerusalem of the suburbs of their cities in every several city the men that were expressed by name to give portion to all the males among the priests and to all that were reckoned by genealogies among the Levites 20 And thus did Hezekiah throughout all Judah and wrought that which was good and right and truth before the LORD his God 21 And in every work that he began in the service of the house of God and in the law and in the commandments to seek his God he did it with all his heart and prospered CHAP. XXXII 1 AFter * 〈◊〉 18. 13 〈◊〉 these things and †〈◊〉 36. â—… c. â—… Heb. tâ—…is the establishment thereof a An Emphatical Preface signifying that notwithstanding all his Pious Care and Zeal for God yet God saw fit to Exercise him with a fore Trial and Calamity which yet he turned to his great Honour and Advantage Sennacherib king of Assyria came and entred into Judah and encamped against the senced cities and thought †〈◊〉 Gr. 〈◊〉 31. 20. â—… Heb. 〈◊〉 break 〈◊〉 〈◊〉 to win them for himself b He designed and bragged that he would win them all and did actually win many of them 2 King 18. 13. 2 And when Hezekiah saw that Sennacherib was come and that †〈◊〉 〈◊〉 face 〈◊〉 〈◊〉 〈◊〉 he was purposed to sight against Jerusalem 3 He took counsel with his princes and his mighty men to stop the waters of the fountains c With Earth or other things cast into them and withal to derive the Waters by secret Paths and Pipes under ground to Jerusalem which were without the city and they did help him 4 So there was gathered much people together who stopt all the fountains and the brook that †Heb. 〈◊〉 〈◊〉 ran through the midst of the land saying Why should the kings of Assyria come and find much water d Which was a scarse Commodity in this Country and the want of it might much annoy the Assyrian Army 5 Also * 〈◊〉 22. 9. he strengthened himself and built up all the wall that was broken e By Joash ch 25. 23. and not since repaired 2 Chron 25. 23. and raised it up to the towers f Either 1. As high as the Towers or the tops of the Wall Or 2. As far as the two Towers or Gates which were made in the Form of Towers and had the use of Towers to wit that of Ephraim and the Corner-Gate both mentioned above ch 25. 23. Or brought up Engines or Instruments of Defence upon the Towers and another wall without and repaired * 2 Sam. 5. 9. Millo g Of which see 1 King 9. 24. 11. 27. in the city of David and made ‖ Or swords or weapons darts and shields in abundance 6 And he set captains of war over the people and gathered them together to him in the street of the gate of the city and †Heb. spake to their heart spake comfortably to them saying 7 Be strong and couragious be not afraid nor dismayed for the king of Assyria nor for all the multitude that is with him for * 2 Kin. 6. 16. there be mo with us than with him 8 With him is an * Jer. 17. 5. arm of flesh but with us is the LORD our God to help us and to fight our battels And the people †Heb. leaned rested themselves upon the words of Hezekiah king of Judah 9 After this did Sennacherib king of Assyria send his servants to Jerusalem h Of this and the following Verses see the Notes on 2 King 18. 17. c. and 19. 10 c. but he himself laid siege against Lachish and all his †Heb. â—… mâ—…n power with him unto Hezekiah king of Judah and unto all Judah that were at Jerusalem saying 10 Thus saith Sennacherib king of Assyria Whereon do ye trust that ye abide ‖ Or in the strong hold in the siege in Jerusalem 11 Doth not Hezekiah perswade you to give over your selves to die by famine and by thirst saying The LORD our God shall deliver us out of the hand of the king of Assyria 12 Hath not the same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem saying Ye shall worship before one altar and burn incense upon it 13 Know ye not what I and my fathers have done unto all the people of other lands were the gods of the nations of those lands any ways able to deliver their lands out of mine hand 14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of mine hand that your God should be able to deliver you out of
poetically said and with a manifest Allusion to Solomon's glorious Garments and Palaces By these ivory Palaces he may mean either 1. His humane Nature in which Christ dwelt as in a Tabernacle as the Greek word signifies Ioh. 1. 14 in which all these fragrant Vertues were and from whence they were diffused every where Indeed the Body is called a Temple Ioh. 2. 19. and an House or Tabernacle 2 Cor. 5. 1 2. and so it might be called a Palace But why it should be called Palaces and that of Ivory seems not so plain Or rather 2. Those glorious and heavenly Mansions Ioh. 14. 2. which may not unfitly be called ivory Palaces as elsewhere in the same figurative manner they are said to be made of or adorned with Gold and Precious stones Revel 21. 18 19. from which Mansions Christ came into the World Ioh. 3. 13. and into which Christ went and where he setled his abode after he went out of the World Ioh. 13. 1. Act. 1. 11. and from whence Christ poured forth all the fragrant Gifts and Graces of his Spirit into the World and Church Act. 2. 33. Although there is no necessity to strain every particular Circumstance in such poetical Descriptions nor to find out some particular thing in Christ to which it agrees for some Expressions may be used onely as Ornaments in such Cases as they are in Parables and it may suffice to know and say that the Glories and Excellencies of the King Christ are described by such things in which earthly Potentates do place their Glory whereby k Or from which Either 1. From place or Palaces Or rather 2. From which thing i. e. From the sweet smell of thy Garments out of those ivory Palaces or from the Effusion of the Gifts and Graces of thy Spirit from thy Fathers right hand in Heaven which as it is a great Blessing and Comfort to those who receive them so doth it rejoyce the Heart of Christ both as it is a Demonstration of his own Power and Glory and as it is the happy Instrument of doing much good in the World and of bringing Souls to God which is Christs great work and delight they have made thee glad l i. e. Thou art made glad such Phrases being oft used indefinitely and impersonally as Luk. 15. 32. and in many other places 9. Kings daughters were among thy honourable women m i. e. Amongst them that attend upon thy Spouse as the manner was in Nuptial Solemnities as men attended upon the Bridegroom whence they were called Friends Ioh. â—… 29. In reference to Christ as the Spouse or Queen is the Church in general so these honourable Women are particular Believers who are daily added to the Church Act. 2. 47 and submit themselves to it And although the Church is made up of particular Believers yet she is distinguished from them for the Decency of the Parable as the whole is oft distinguished by our Minds from the parts of which it Consists and as the Daughters of Ierusalem are distinguished from the Spouse in the Book of the Canticles though the Spouse be wholly made up of them And these Believers may be said to be Kings Daughters Either because amongst others many Persons of Royal or Princely Races did embrace the Faith as was Prophecied of them Isa. 49. 7. and 60. 10 11. c. or because they are in a spiritual Sence King 's unto God Revel 1. â—… upon thy right hand n The most honourable place next to the Kings See 1 Kings 2 19. Mat. 26 64. did stand o Which is the posture of a Servant to shew that as she is a Queen she is also his Subject to serve and obey him Or is placed or seated Which seems more agreeable to the Person of a Queen 1 Kings 2. 19. and of a Spouse at the Nupâ—…l Solemnity the queen in gold of Ophir p Clothed in the richest Garments made of the choicest Gold By which he designs the Graces wherewith the Church is accomplished 10. Hearken q These Worâ—…â—…poken Either 1. In the Person of the Attendants upâ—… 〈◊〉 Bride or Bridegroom Or 2. Of the Bridegroom 〈◊〉 rather 3. By the Prophet himself who having hitherto spoken to the Bridegroom or King now addresseth his Speech to the Bride or Queen O daughter r So he câ—…lls her Partly in token of his Respect and Affection to her and Partly because she is supposed to be young and beautiful and therefore the Prophet speaks like an Elder and graver Person and as her spiritual Father and Counsellor and consider and incline thine ear s He useth several Words signifying the same thing to shew his serious and Vehement desire of her good and the great importance and difficulty of Practising the following Counsel forget also thine own people and thâ—…â—…ers house t Not simply but Comparatively so far as they oppose or hinder the discharge of thy Duty to thy Husband or so far as they are Corrupted in Doctrine or Worship or Practise He alludes to the Law of Matrimony Gen. 2. 24. and to what Solomon did say or should have said to Pharaohs Daughter to 〈◊〉 her from the Idolatry and other Vices of her Fathers house But this as well as the rest of the Psalm respects Christ and is a seasonable and necessary Advice and command to all Persons that desire to come to Christ whether Iews or Gentiles that they would cast off all their inveterate Errorâ—… and Prejudices all those Superstitious or Idolatrous or wicked Opinions or Practices which they had received by long and antient and therefore venerable Tradition from their Fathers and intirely give up themselves to Christ to be instructed by him and to receive his Doctrine though it would seem new to them And by these Words he seems to intimate and tacitly to foretel that not onely the Superstitious inventions and Traditions of Men but even the legal Worship appointed by Moses and delivered to them from their Parents successively for many Generations should be relinquished by the believing Iews and abolished by Christ's coming 11. So shall the King greatly desire thy beauty u So doing thou shalt be amiable and acceptable to thy Husband which will abundantly recompence thee for the loss of thy Fathers house for he is thy Lord x As he is thy Husband and also as he is thy King and God as he was called v. 6 And this is added as a Reason not of the last Words why the King would desire her Beauty but of the Advice given to her v. 10. and worship thou him y By which he implies that her Husband was no meer Man but God also and therefore might be adored without any Violation of that known and immutable Precept of worshipping God onely 12. And the daughter of Tyre z i. e. The people or Citizens of Tyre as the Daughter of Zion or Ierusalem or â—…abel c. are put for
instantly but * Num. 11. 33. while their meat was yet in their mouths 31 The wrath of God came upon them and slew the fattest of them r The most healthy and strong who probably were most desirous of this food and fed most eagerly upon it and grew fatter by it and least suspected their own danger and †Heb. Made to 〈◊〉 smote down the ‖ Oâ—… young 〈◊〉 chosen men of Israel 32 For all this * Nâ—…m 14 〈◊〉 16 and 17. they sinned still and believed not his wondrous works 33 Therefore their days did he consume in vanity s In tedious and fruitless marches hither and thither sometimes forward and sometimes backward which they knew would never bring them in their own persons to their promised and much desired land and their years in trouble t In manifold Diseases Dangers Perplexities and Horrors of their own minds and consciences 34 When he slew them then they sought him u They prayed to him to deliver them from their deadly dangers which even Pharaoh frequently did and they returned x To wit from their Idols unto the outward worship of God or being moved with fear they ceased for the present from their grosly wicked courses which they might easily do without a dram of true repentance or hearty conversion to God and enquired early after God y Speedily and earnestly sought to God for ease and safety and comfort as wicked men in such cases frequently do 35 And they remembred that * Deut. 32. 4. God was their rock and the high God their redeemer z They considered that God and God alone had preserved them in all their former exigencies and that he onely could now help them and not those Idols or Creatures which they had preferred before him and therefore being driven by absolute necessity they fled to him for relief 36 Nevertheless they did flatter him with their mouth and they * Hos. 11. 12. lied unto him with their tongues a They made glorious but false professions and protestations of their sincere resolutions of future obedience if God would spare them 37 For their heart was not right with him b All their confessions and petitions were but hypocritical and forced and did not proceed from an upright heart truly grieved for their former offences and firmly resolved to turn unto the Lord. neither were they stedfast in his covenant c They discovered their hypocrisie by their Apostacy from God as soon as their danger was past 38 But he being full of compassion †Heb. Attoned oâ—… expiated Psal. 65 3. forgave their iniquity d Not simply and absolutely for so it is undeniably certain from the Holy Scriptures that God pardons none but true penitents such as these were not but respectively and so far as not to destroy them at that time which he threatened and was about to do as the next words limit and explain it He remitted their punishment for iniquity is oft put for the punishment of it Heb. He expiated their iniquity He accepted of their attonement or of their professed repentance so far as to comâ—…ensate it 〈◊〉 a removal of this outward and present affliction as he did 〈◊〉 to wicked â—…hab upon his hypocritical humiliation 1 King 2â—… 29. And this God doth for the encouragement of all true penitenâ—…s who may hence learn how much greater and better recompences they may expect and shall receive from God and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath e But set bounds to iâ—… and though he chastened them yet he would not utterly destroy them as they deserved 39 For * Psal. 103 â—…4 he remembred that they were â—…ut flesh f Which here notes either 1. The corruption of their natures which was perpetually inclining them to sin and consequently exposing them to God's wrath which must needs have consumed them utterly and speedily if God had let loose his anger upon them See the same argument used to a like purpose Gen. 8. 21. Or rather 2. The frailty or infirmity of their natures as the next clause interprets this which is such that if I should not restrain my wrath I should quickly cut off the body oâ—… this wicked people and their children with them whom I have promised to carry into Canaan Numb 14. 31. a wind that passeth away and cometh not again g That are quickly cut off and when once they are dead they never return to this life 40 How oft did they ‖ Or rebel against him provoke him in the wilderness and grieve him in the desert 41 Yea * Num. 14. 2â—… they turned back and tempted God and limited the holy one of Israel h They limited either 1. God's power as above Vers. 19 20. Or 2. God's will directing and prescribing to him what to do and when and in what manner and murmuring at him if he did not always grant their particular and various desires 42 They remembred not his hand i The great and glorious works of his hand on their behalf nor the day k Nor that remarkable and never to be forgotten day that self same day as it is called Exod. 12. 41. which God had fixed four hundred years before Gen. 15. 13. in which God delivered them from their greatest enemy the tyrant Pharaoh when he delivered them ‖ Or from affliction from the enemy 43 How he had †Heb set wrought his signs in Egypt and his wonders in the field of Zoan 44 * Exod. 7. 20. And had turned their rivers l The several branches and streams of the river Nilus and those many rivuleâ—…s which they brought from it into blood and their floods that they could not drink 45 * Exod. 8. 24 He sent divers sorts of flies among them which devoured them m Or destroyed them which they might do by their cruel and numerous stings for these flies were doubtless extraordinary in their nature and quantity and poysonous and hurtful qualities And the like is to be thought concerning the frogs here following who also might destroy the people by infecting the air with their stink and corrupting their meats and drinks and * Exod. 8. 6. frogs which destroyed them 46 He gave also their increase unto the caterpillar and their labor n The herbs and grains which were come up by their care and diligent labour * Exod. 10. 13. unto the locust 47 * Exod. 9. â—…3 He †Heb. killed destroyed their vines with hail and their sycomore-trees o Or wild Fig-trees which were there in great plenty Under these and the vines all other trees are comprehended And this hail and frost did destroy the fruits of the trees and sometimes the trees themselves with ‖ Or great â—…ail-stones frost 48 †Heb. He shut up He
the House with thanksgiving and into his courts with praise be thankful unto him and bless his name 5 For the LORD is good his mercy is everlasting and his truth endureth †Heb. to generation and generation to all generations PSAL. CI. A Psalm of David This Psalm was composed by David between times of Gods promising the Kingdom to him and his actual and plenary possession of it as appears both from v. 2. and from the contexture of the Psalm wherein he speaks not of his present practice but of his purpose for the future and solemnly declares his resolution and obligeth himself to these things when he shall be in a capacity to put them in Execution 1 I Will sing of mercy and judgment a Either 1. of God towards me of Gods mercy towards me and of his just judgments upon mine Enemies Or 2. of mine towards my people I will in my Song declare my obligation and full purpose to execute mercy and judgment in my Dominion which are the two Pillars of Government of which he speaks in the following Verses Interpreters are much divided which to chuse Possibly both may be joined together and the sence may be this I will praise thee O Lord as for all thy other excellencies so particularly for those two Royal perfections of mercy and justice or judgment which thou hast so eminently discovered in the Government of the World and of thy people Israel and I will make it my care and business to imitate and follow thee as in other things so especially in those vertues which are so necessary for the discharge of my trust and the good government of thy and my people unto thee O LORD will I sing 2 I will behave my self wisely in a perfect way b I will manage all my affairs with wisdom and integrity which are the two chief qualifications requisite for all men Mat. 10. 16. and most necessary in Princes O when wilt thou come unto me c O when wilt thou give me the Kingdom which thou hast promised me that so I may be capable of executing these good purposes both for my own comfort and for the benefit of thy people Or without an interrogation as this Particle is used Exod. 20. 24. when thou shalt come to me to wit in the performance of that promise to me He speaks not exclusively as if he would not walk wisely and righteously in the mean time but emphatically that he would continue to do so when he was advanced to the Kingdom and that he would not suffer himself to be corrupted by his Royal Power and Dignity as the Princes of the World commonly were Withal he may intimate that now he could not do as he desired and that by the necessity of his affairs he was forced to make use of such men as he did not like and to wink at those miscarriages which it was not now in his power to reform God is oft said in Scripture to come to men when he fulfils a promise to them or confers a favour or blessing upon them as Gen. 18. 10. Exod. 20. 24. Psal. 80. 2. Isa. 35. 4. c. I will walk within my house d In my own Court and Family as well as in my publick administrations knowing how great an influence the example of my private conversation will have upon my people either to reform or corrupt them with a perfect heart e This Clause adds weight to the former I will not onely walk in a perfect or right way which a man may do for politick reasons or with evil design but I will do so with an upright and honest heart which is most acceptable to God 3 I will set no †Heb. thing of Belial wicked thing before mine eyes f To wit to look upon it with deliberation and design or with desire and delight as this phrase here and elsewhere implies If any ungodly or unjust thing shall be suggested to me whatsoever specious pretences it may be covered with as reason of state or worldly advantage I will cast it out of my mind and thoughts with abhorrency so far will I be from putting it in Execution I hate the work of them that turn aside g From God and from his Laws it h To wit such work Or the Contagion of such Examples I will neither imitate nor indure such works nor such workers shall not cleave to me 4 A froward heart i A man of a corrupt mind and wicked life such as other Princes chuse and prefer as being suitable to themselves and to their wicked designs shall depart from me k Shall be turned out of my Court lest they should tempt me or infect the rest of my Family or be injurious or scandalous to my people I will not know l i. e. Not own nor countenance a wicked person 5 Whoso privily slandereth his neighbour m Such as by secret and false informations and accusations of others seek to gain my favour and to advance themselves by the ruine of others which are the common pests of Courts and Kingdoms him will I cut off him that hath an high look and a proud heart n These he mentions because Pride is the common Plague of Courts and the Fountain of many enormities in Courtiers it makes them imperious and insolent towards the poor oppressed Subjects that resort to them for relief it inclines them to those counsels and courses not which are best for the publick good but which are most for their own honour and advantage it makes them oppressive and injurious to others that they may have wherewith to satisfy their own lusts will not I suffer 6 Mine eyes shall be upon o Either 1. to find them out Or 2. to favour and encourage them as this phrase is oft used as Psal. 34. 15. Ier. 39. 12. and 40. 4. the faithful p Men of truth justice and integrity who will be faithful first to God and then to me and to my people of the land that they may dwell with me q Or to â—…it or abide or converse with me in mine House and Counsels and publick administrations he that walketh ‖ Or perfect in the way in a perfect way r In the way of Gods precepts which are pure and perfect he shall serve me s In domestick and publick employments 7 He that worketh deceit t He who shall use any frauds or cheats or subtil artifices to abuse or wrong any of my people Which Davids Courtiers were more likely to indeavour because he would not permit any open violence shall not dwell within my house he that telleth lies u He that shall abuse me with lies as Courtiers usually do their Princes either to defend and excuse the guilty or to betray the innocent shall †Heb shall not 〈◊〉 not tarry in my sight x I will certainly and immediately banish him
LORD for he is good for his mercy endureth for ever PSAL. CXIX The Author of this Psalm was David which I know none that deny and of which there is no just reason to doubt The scope and design of it is manifest to commend the serious and diligent study and the stedfast belief and the constant practice of Gods Word as incomparably the best counsellor and comforter in the world and as the onely way to true blessedness And this he confirmeth by his own example which he proposeth to them for their imitation and he declareth the great and frequent experience which he had of its admirable sweetness and manifold benefits in all conditions and especially in the times of his distresses And because it was an hard thing rightly to understand this Word in all its parts and harder to put it in practice he therefore intermixeth many prayers to God for his help therein thereby directing and encouraging others to take the same course And because this Psalm was very large and the matter of it of greatest importance the Psalmist thought fit to divide it into two and twenty several parts according to the number of the Hebrew Letters that so he might both prevent tediousness and fix it in the memory It is further observable that the Word of God is here diversly called by the names of Law Statutes Precepts or Commandments Iudgments Ordinances Righteousness Testimonies Way and Word By which variety he designed to express the nature and the great perfection and manifold parts and uses of Gods Word Which is called his Word as proceeding from his mouth and revealed by him to us his way as prescribed by him for us to walk in his Law as binding us to obedience his Statutes as declaring his Authority and Power of giving us Laws his Precepts as declaring and directing our duty his Ordinances as ordained and appointed by him his Righteousness as exactly agreeable to Gods righteous Nature and Will his Iudgments as proceeding from the great Judge of the World and being his Judicial Sentence to which all men must submit and his Testimonies as it contains the witnesses of Gods mind and will and of mans duty And there are very few of these 176 verses contained in this Psalm in which one or other of these Titles is not found ALEPH. 1 BLessed are the ‖ Or perfect or sincere undefiled a Or the perfect or sincere as this word properly and most frequently signifies such whose hearts and course of life agrees with their profession in the way b Either 1. in their way or course of life which in Scripture is oft called a mans way or 2. in the way of the Lord as it seems to be explained by the next clause who walk in the law of the LORD c Who order their lives according to the rule of Gods Law or Word 2 Blessed are they that keep d In mind and heart that carefully and diligently observe his testimonies e His precepts For the reason of this and the other Titles of Gods Word see the Argument or Preface to this Psalm and that †Heb. they will seek him So Gr. seek him f To wit the Lord expressed v. 1. that seek his presence and favour and acquaintance with the whole heart g Sincerely industriously and servently above all other things This is opposed to hypocrifie and sloth and lukewarmness in Religion 3 They also do no iniquity r Or are not workers of iniquity i. e. do not knowingly and resolvedly and industriously and customarily continue in sinful courses So this phrase is understood Ioh 31. 3. 34. 8. Psal. 5. 5. 6. 8. 125. 5. Prov. 10. 29. Luke 13. 27. otherwise there is not a just man upon earth that sinneth not Eccles. 7. 20. they walk s This is their constant practice and the general course of their lives which is commonly signified by walking as Psal. 1. 1. and every where in his ways t In the paths which God hath prescribed to them 4 Thou hast commanded us to keep thy precepts diligently u Not is it strange that thy people do so exactly and diligently observe and practise thy precepts because they are commanded so to do by thee their Soveraign Lord. 5 O that x My desires answer thy commands my ways were directed y Or established to wit by thy Grace and holy Spirit for the direction of Gods word he had already to keep thy statutes 6 Then shall I not be * Ver. 80. ashamed z Either of my actions or of my profession of Religion or of my hope and confidence in thy favour When sinners shall be ashamed both here Rom. 6. 21. and hereafter Dan. 12. 2. I having the conscience of mine own integrity shall lift up my head with courage and boldness both before men when they either accuse or persecute me and before God in the day of judgment as it is said 1 Ioh. 4. 17. when I have respect a A due and true respect which implies high valuation hearty affection diligent study and common practice unto all thy commandments b So as not to be partial in my obedience not to allow my self in the practice of any known fin or in the neglect of any known duty 7 I will * Ver. 171. praise thee c i. e. Worship thee one eminent duty of Gods worship being put for all as is frequent in Scripture with uprightness of heart d Or with a right mind or heart in a right manner so as may be acceptable to thee and beneficial to my self when I shall have learned †Heb. judgments of thy righteousness thy righteous judgments e When by thy good Spirit I shall be more fully instructed in the meaning of thy Word which is the onely rule of thy Worship for want of a sound knowledge whereof many persons run into superstitious or erroneous practices 8 I will keep thy statutes f It is my full purpose to do so whatsoever it cost me O forsake me not utterly g Not totally and finally for then I shall fall into the foulest sins and greatest mischief Not that he was contented to be forsaken in the least degree but this he more especially deprecates as he had great reason to do BETH 9 Wherewithal shall a young man h Or any man But he names the young man because such are commonly void of wisdom and experience heady and wilful and impatient of admonition full of violent passions and strong lusts and exposed to many and great temptations cleanse his way i Reform his life or purge himself from all filthiness of flesh and spirit by taking heed thereto according to thy word k By a diligent and circumspect watch over himself and the examination and regulation of all his actions by the rules of thy Word 10 With my whole heart have I
false and perverse constructions upon all my words and actions or by endeavouring to overthrow and destroy me or to turn me out of the way of thy precepts without a cause but I will meditate in thy precepts i All their wicked attempts against me shall never drive me from the study and love and practice of thy precepts 79 Let those that fear thee turn unto me k Either 1. turn their eyes to me as a spectacle of Gods wonderful mercy or rather 2. turn their hearts and affections to me which have been alienated from me either by the artifices and calumnies of my adversaries or by my sore and long distresses which made them prone to think that either I had deceived them with false pretences or that God for my sins had utterly forsaken me Which doubtless was a very grievous burden to David who had a far greater esteem and affection for such persons than for all other men and desired above all things to stand right in their opinions and those that have known l i. e. Loved and practised them as words of knowledge are oft used thy testimonies 80 Let my heart be †Heb. persect sound m Heb. persect or entire that I may love and obey them sincerely constantly and universally in thy statutes that I be not ashamed n To wit for my sins which are the onely just causes of shame and for the disappointment of my hopes following upon them CAPH 81 * Psal. 84. 2. My soul fainteth o With longing desire and earnest expectation and hope deferred and hitherto disappointed for thy salvation but I hope in thy word 82 * Ver. 123. Mine eyes fail p With looking hither and thither and to thee for help for thy word saying When wilt thou comfort me 83 For I am become like a bottle in the smoke q Hung up in a smoaking chimney My natural moisture is dried and burnt up I am withered and deformed and despised and my case grows worse and worse every day yet do I not forget thy statutes 84 How many are the days r Either 1. the days of my life as the word days is commonly used Gen. 6. 3. Iob 7. 1 6. Psal. 39. 5 6. I have but a little while to live in the world give me some respite before I die and help me speedily otherwise it will be too late or rather 2. the days of my misery as the next clause implies and as days are taken Psal. 37. 13. 116. 2. and elsewhere How long Lord shall my miseries last for ever of thy servant when wilt thou execute judgment on them that persecute me 85 * Psal. 35. 7. The proud have digged pits for me s Have sought to destroy me by deceit and treachery as well as by violence which t Either 1. which men have no respect to thy Law which forbids such things Or rather 2. which thing to wit to dig pits for me an innocent and just man is not agreeable to thy Law but directly contrary to it are not after thy law 86 All thy commandments are †Heb. faithfulness faithful u They are in themselves most just and true and they require justice and faithfulness from men promising many blessings to those that perform it and severely forbid all fraud and falseness threatning grievous punishments to those that use it and such promises and threatnings are true and shall certainly be executed they persecute me wrongfully help thou me 87 * Ver. 109. and 143. They had almost consumed me upon earth x As to my present life and all my happiness upon earth whereby he implies that his immortal Soul and eternal happiness in Heaven of which he speaks Psal. 16. 11. 17. 15. and elsewhere was safe and out of their reach but I forsook not thy precepts 88 Quicken me after thy loving kindness so shall I keep y Heb. and I will keep I will testifie my gratitude to thee by my obedience the testimony of thy mouth LAMED 89 * Psal. 89. 2. For ever O LORD * Ver. 152. 160. thy word is setled in heaven z Although many things happen upon earth which seem contrary to thy word and at which men take occasion to question the truth of thy word yet in Heaven it is sure and certainly true In heaven either 1. with thee in thy heavenly habitation or in thy breast as thy nature is unchangeable so thy word is infallible Or rather 2. in the heavenly bodies which are not subject to those changes and decays which are in this lower world but constantly continue the same in their substance and order and courses and this by virtue of that Word of God by which they were made and established in this manner and therefore Gods word delivered to his people upon earth which is of the same nature must needs be of equal certainty and stability This sence best suits with the following verses and with other Scriptures wherein the certainty of Gods word is set forth by comparing it with the stability of the Heaven and the Earth as Mat. 5. 18. and elsewhere 90 Thy faithfulness is †Heb. to generation and generation unto all generations a Every age gives fresh proofs of the truth of thy Word thou hast established the earth and it ‖ Heb. standeth abideth b In that place and state in which thou didst establish it See Eccles. 1. 4. 91 They c The Heaven and the Earth last mentioned †Heb. stand continue this day according to thine ordinances d As thou hast appointed and by virtue of thine appointment for all are thy servants e All things are subject to thy power and pleasure and none can resist thy will or word 92 Unless thy law had been my delights I should then f At the very instant I could not have outlived one stroke of thine afflicting hand have perished in mine affliction 93 I will never forget thy precepts for with them thou hast quickned me g Revived and cheared me when my heart was ready to sink and die within me 94 I am thine h By Creation and Redemption and manifold obligations as also by my own choice and designation I have devoted my self to thy service and committed my self to thy care save me for I have sought thy precepts 95 The wicked have waited for me to destroy me but I will consider thy testimonies i As my best comforters and counsellers and defenders against all the assaults and designs of mine enemies 96 I have seen an end of all perfection k I have observed by my experience that the greatest and most perfect accomplishments and enjoyments in this world the greatest glory and riches and power and wisdom are too narrow and short-lived to make men happy but thy commandment l Thy word one part of it being
evil of punishment in the day of his calamity when he shall flee to God for help * Job 13. 15. 19. 26. Ps. 23. 4. 1 Cor. 15. 19. 2 Cor. 1. 9. but the righteous hath hope i Of deliverance from it or of great and everlasting advantage by it in his death k In his greatest dangers and distresses yea even in I eath it self which therefore he can receive with comfort and confidence 33 * 〈◊〉 12. 23. Wisdom resteth l Is laid up and hid there and not vainly nor rashly uttered by him but only upon necessary or fit occasions in the heart of him that hath understanding but that which is in the midst m i. e. In the heart which is expressed by this very word Psal. 64. 6. and elsewhere That Folly which is there instead of Wisdom or that small degree of Wisdom or Knowledg which they have of fools is made known n. r They will publish it in all times and companies without any consideration or discretion 34 Righteousness exalteth a nation o Maketh it honourable in the Eyes of God and of all other Nations as it did the ancient Romans but sin is a reproach †〈…〉 to any people p Brings contempt and ruine upon them by provoking both God and men against them 35 The kings favour is toward a wise servant but his wrath is against him * 〈◊〉 17. 2. that causeth shame q Both to himself by his foolish management of the Kings affairs commited to him and to the King who made so foolish a choice of a Servant CHAP. XV. 1 A * 〈◊〉 〈◊〉 15. soft a Mild or gentle answer b Which may imply a foregoing charge or accusation although the word is and may be rendred speech or discourse turneth away c From the speaker wrath but grievous words d Fierce and vexatious Replies or Speeches stir up anger e Kindle it and cause it to flame forth 2 The tongue of the wise useth knowledg aright f Expressing what he knows prudently and gracefully taking due care both what and when and to whom and in what manner he speaks * 〈◊〉 〈◊〉 〈◊〉 12. 23. 〈◊〉 16. but the mouth of fools †〈…〉 poureth out g Plentifully continually promiscuously and vehemently as a Fountain doth Waters as this word signifies foolishness 3 * 〈◊〉 3â—… 21. 〈◊〉 5 21. 〈◊〉 16. 17. 〈◊〉 1â—… 〈◊〉 13. The eyes of the LORD h His Knowledg and Providence are in every place beholding the evil i Who are first mentioned because they either doubt of or deny Gods Providence and the good 4 †〈…〉 A wholsom tongue k Which â—…ereth sound and comfortable and useful Counsels is a tree of life l Is greatly useful to preserve the present Life and to promote the Spiritual and Eternal Life both of the Speaker and Hearers but perverseness therein m All sorts of false or corrupt Speeches is a breach of the Spirit n Disturbs and wounds and oft-times corrupts and destroys the Spirits or Souls both of the Speaker and Hearers 5 * 〈◊〉 10. 1. 〈◊〉 18. 〈◊〉 21. 32. A fool despiseth o Doth not regard nor obey it which is an evidence of contempt his fathers p Who hath both Love to him and Authority over him which greatly aggravates his Folly instruction but he that regardeth reproof q The reproof of any person whatsoever and much more of a Father is prudent 6 In the house r Or Family Whereby he implies that it is not only enjoyed by him but also left to his posterity of the righteous is much treasure but in the revenues of the wicked is trouble s Though he may obtain great revenues yet they are attended with much trouble vexation either because they are strangely blasted and taken from them or because they are imbittered to them by their own insatiable desires or tormenting cares and fears or the horrours of their guilty Consciences or by divers other ways 7 The Lips of the wise disperse knowledge t Freely communicate to others what they know as they have opportunity but the heart of the foolish doth not so u Either because he hath no knowledg to disperse or because he hath not an heart to perform his duty or to do good to others Or as others render it and as the last Hebrew word is rendred Gen. 42. 34. and elsewhere is not right or the place may be rendred the heart of foolish understand out of the former clause as is very usual disperseth by his Lips that which is not right foolish and corrupt discourse which is fitly opposed to knowledg 8 * 〈…〉 The sacrifice x All the religious services yea the best and most costly of them one kind being put for all the rest of the wicked is an abomination to the LORD but the prayer y The cheapest and meanest services of the upright is his delight 9 The way z The Conversation or Course of Life This verse seems to contain a reason of the foregoing God hates wicked mens religious Performances because they are accompanied with ungodly Lives and they pull down with one hand what they build with another of the wicked is an abomination unto the LORD but he loveth him that followeth after righteousness a That earnestly desires and constantly and diligently endeavours to be holy and righteous in the course of his Life although he doth not attain to that perfect Righteousness which he thirsts after 10 ‖ Or instruction Correction is grievous b He hateth Reproof because it is a reproach to him and because it strikes at that sin which he loveth unto him that forsaketh the way c Gods way emphatically called the way here as also Psal. 119. 1. 139. 24. Prov. 2. 13. and he that hateth reproof shall die d i. e. Be destroyed both here and for ever which is a more grievous thing than an harsh reproof 11 * Job 26. 6. Hell and destruction e Put for the place of destruction by an usual Metonymy the place and state of the damned of which men know nothing but by divine Revelation are before the LORD how much more then * 2 Chr. â—… â—…0 Psal. 7. 9. 44. 21. Joh. 2. 24 25. 21. 17. Acts 1. 24. the hearts f Whose thoughts and affections though they lie deep discover themselves by outward signs and actions of the children of men 12 A scorner loveth not g i. e. Hateth and avoideth it for more is here understood than is expressed as it is Prov. 11. 21. 12. 3. and elsewhere one that reproveth him neither will he go unto h Seek their Company and Conversation as his duty and interest obligeth him the wise i i. e. The godly because he
the Corn out of them Isa. 28. 27 28. He punisheth them severely as their Offences deserve This or such like punishments were not unusual among the Eastern Nations as we may gather from 2 Sam. 8. 2. 12. 31 Amos 1. 3. 27 The spirit t i. e. The reasonable Soul of a man is the ‖ Or lamp candle u Is a clear and glorious light set up in Man for his information and direction of the LORD x So called partly because it comes from God in a more immediate and peculiar manner than the Body doth Eccles. 12. 7. and partly because it is in Gods stead to observe and judge all a Man's actions searching all the inward parts of the belly y Discerning not onely his outward actions which are visible to others but his most inward and secret thoughts and affections which no other Man can see 1 Cor. 2. 11. The Belly is here put for the Heart as it is frequently The Soul can reflect upon and judge of its own dispositions and actions Which plainly sheweth that the Heart is not so deceitful but that a Man by diligent study of it and the use of the means appointed by God may arrive at a certain knowledge of its state and condition in reference to God and to Salvation 28 * Ps. 101. 1. Ch. 29. 14. Mercy z Clemency to Offenders and bounty to worthy and to indigent Persons and truth a Faithfulness in keeping his Word and Promises inviolably preserve the king b Because they engage God to guard him and gain him the reverence and affections of his People which is a Kings greatest safety and happiness and his throne is upheld by mercy c Which is again mentioned to shew that although it be an act of Grace and therefore in some sort free yet Princes are obliged to it both by their duty and by their Interest because it is a singular means of their preservation 29 The glory of young men d That wherein they glory as their Priviledge above old men is their strength and * Ch. 16. 31. the beauty of old men is the gray head e i. e. Their old Age expressed by the outward sign of it wherein they glory as their peculiar Priviledge as a Testimony of their Piety and God's Blessing and as a token of their great experience and wisdom The design of this Proverb is to declare the several advantages of several Ages and the mutual need they have one of another and thereby to engage them to mutual love and assistance and to friendly converse and to make every one contented with his own Age and Condition and not to envy nor yet despise his Brother or the difference of their Ages as is very usual among men 30 The blueness of a wound f Grievous wounds which make men black and blew or severe punishments †Heb. is a 〈◊〉 Mediâ—… against 〈◊〉 cleanseth away evil g Are the most effectual means to reclaim a wicked Man and to purge out his corruption so do stripes the inward parts of the belly h Heb. and stripes which answer to the wounds in the former Clause i Either 1. Which pierce even to the inward parts of the Belly and so we are to understand out of the former Branch cleanse away evil Or 2. They cleanse the inward parts of the Belly i. e. of the Heart So this is an addition to the former Clause and the sense of the whole is Grievous wounds or stripes do cleanse not only the outward Man by keeping it from evil actions but even the inward Man by expelling or subduing vile affections Which is mentioned as a great and blessed benefit of afflictions CHAP. XXI 1 THe kings heart a His very inward purposes and inclinations which seem to be most in a Man 's own power and out of the reach of all others and much more his Tongue and Hand and all his outward actions He names Kings hot to exclude other men but because they are more arbitrary and uncontrollable than other men is in the hand of the LORD as the rivers of water b Which Husbandmen or Gardiners can draw by little Channels into the adjacent grounds as they please and as their occasions require he turneth it c Directeth and boweth partly by suggesting those things to their Minds which have a commanding influence upon their wills and partly by a direct and immediate motion of their wills and affections which being God's Creatures must needs be as subject to his power and pleasure as either mens Minds or Bodies are and which he moves sweetly and suitably to their own Nature though strongly and effectually whithersoever he will d So as they shall fulfil his counsels and designs either of Mercy or of Correction to themselves or to their People 2 Every way of a man is right in his own eyes but the LORD pondereth the hearts e This was said Ch. 16. 2. where it is explained and is here repeated either for the great importance and usefulness of it or because he perceived that the Israelites were very prone to self-deceit 3 * 1 Sam. 15. 22. Ch. 15. 8. Isa. 1. 11 c. Hos. 6. 6. Mic. 6. 7 8. To do justice and judgment f The conscientious performance of all our duties to men is more acceptable to the LORD than sacrifice g Than the most costly outward services offered to God joyned with the neglect of our Moral duties to God or men The same thing is affirmed 1 Sam. 15. 22. Hos. 6. 6. Mic. 6. 7 8 c. 4 * Ch. 6. 17. †Heb. haughtiness of eyes An high look h One gesture or sign of Pride put for all the rest Prov. 6. 17. and a proud heart i Pride lurking and reigning in the Heart though it do not discover it self to men by outward actions but be disguised with a shew of humility as it is frequently and ‖ Or the light of the wicked the plowing k Either 1. strictly and properly so called even their civil or natural actions which in themselves are lawful and good are made sinful as they are managed by ungodly men without any regard to the service and glory of God which ought to be the great end of all our actions 1 Cor. 10. 31. and with a design of serving their own wicked lusts by it Or 2. Metaphorically their designs and endeavours which are said to be sin because they are wholly and fully set upon sin and they make sin their trade or business which is called Plowing wickedness Job 4. 8. But all the ancient Interpreters and divers others render the word the Lamp or Light as this Hebrew word even thus pointed is rendred 1 Kings 11. 36. 15. 4. 2 Kings 8. 19. 2 Chron. 21. 7. and the Lamp of the wicked is a Phrase used in this
Book Ch. 13. 9. 24. 20. as also Iob 21. 17. whereas the Plowing of the wicked is a Phrase not elsewhere used And this seems best to agree with the Context for by their Lamp he seems to understand all their pomp and glory that worldly greatness and Prosperity which is the Fewel of their Pride and therefore is most fitly joyned with it of the wicked is sin l It is by them turned into sin and made the occasion of much wickedness The whole Verse may be thus rendred An high look and a proud Heart which is the light or glory of the wicked i. e. wherein they glory esteeming it magnanimity or gallantry of spirit is sin i. e. is a great and grievous sin And in this manner the learned Mercer renders the Verse save onely that he translates the Hebrew word Nir the Plowing 5 * Chap. 10. 4 The thoughts of the diligent m Who carefully and industriously prosecutes what he hath wisely contrived and resolved tend onely to plenteousness but of every one that is hasty n Who manageth his affairs rashly without due consideration onely to want o Is likely to bring himself to po verty 6 * Ch. 10. 2. 13. 11. The getting of treasures by a lying tongue p By false-witness-bearing or by any other false or deceitful words or actions whereby many men get riches is a vanity tossed to and fro q Is like the Chaff or Smoak driven away by the Wind it is neither satisfactory nor durable but quickly vanisheth away as hath been frequently observed of Estates ill-gotten of them that seek death r Not designedly but eventually that take those courses which will bring Death or Destruction upon them or theirs 7 The robbery of the wicked shall †Heb. saw them or dwell with them destroy them s The injury which they do to others shall either by God or men be returned upon their own heads because they refuse to do judgment t They wilfully and obstinatly give up themselves to unrighteous practices 8 The way u The course of his life of man x Of every Man of Man by Nature and in his corrupt estate of a wicked or impure man to whom the pure is opposed in the next Clause is froward and strange y Estranged from God and from Man's primitive Integrity and from the rule of his actions Reason and Scripture in which respects wicked men are called strangers Psal. 54. 3. Ezek. 44. 7. and elsewhere but as for the pure his work is right z But he whose Heart is pure and upright his conversation is agreeable to it 9 * Vers. 19. Ch. 19. 13. 25. 24. 27. 15. It is better to dwell a To wit alone in quietness as appears from the opposite clause in a corner of the house top b Of the roof of the House which in those Countries was flat and plain and habitable but was exposed to all the injuries of the Weather than with †Heb. a woman of contentions a brawling woman in a †Heb. an house of Society wide house c Or in a common House or an House of Society where Husband and Wise live together or which is capable of many Friends or Companies 10 * Jam. 4. 5. The soul of the wicked desireth evil d His Heart is fully and earnestly set in him as it is expressed Eccles. 8. 11. to do evil to work wickedness to do mischief to others to satisfie his own lusts though it be with injury of others his neighbour †Heb. is not favoured findeth no favour in his eyes e If he either dissuade him from his wickedness or stand in the way of his Lusts. He spares neither friend nor foe 11 * When the scorner is punished the simple f The honest or plainhearted man as Chap. 19. 25. where this whole verse for the substance of it is contained and explained is made wise and when the wise is instructed g Or prospers as this word is used Prov. 17. 8. and elsewhere So the sense of the verse is The simple learn Wisdom both from the punishment of wicked men and from the prosperity of good men he receiveth knowledg 12 The righteous man wisely considereth the house of the wicked h He looketh through its present Power and Glory which dazleth the Eyes of others unto that ruine to which it is designed but i Or now or that this being the thing which he wisely considereth God overthroweth k Or will overthrow in his due time though for a season he bear with them the wicked for their wickedness 13 * Mat. 18. 30 c. Whoso stoppeth his ears at the cry of the poor l When they cry out by reason of Oppression or want and beg relief from him he also shall cry himself m Unto God or Men in his straits which God will bring upon him but shall not be heard 14 * Ch. 17. 8. 18. 16. A gift n To a person loffended and angry with us as the following words shew in secret o Which makes it more acceptable for gifts openly given savour of ostentation in the giver and cause some shame or contempt to the receiver pacifieth anger and a reward in the bosom p Secretly conveyed into his bosom See on Prov. 17. 8. 18. 16. strong wrath 15 It is joy to the just q The sense is either 1. He is highly pleased and delighted with it Or 2. He reapeth much comfort and benefit by it which is opposed to the following destruction joy is put for matter or cause of joy to do judgment r To do what is just or good for this is opposed to working of iniquity but destruction s Or as others render it terror or horror opposite to joy shall be to the workers of iniquity 16 The man that wandereth out of the way of understanding t That forsaketh the rule of Gods word and walketh after his own Lusts. shall †Heb. rest remain in the congregation of the dead u Shall without Repentance be condemned to eternal Death or Damnation 17 He that loveth ‖ Or sport pleasure x That gives up himself to the pursuit and enjoyment of sensual and immoderate pleasures shall be a poor man y Takes the ready course to Poverty he that loveth wine and oil z Which are put for all delicious fare and luxurious feasting for Wine and Oil were much used in Feasts in those parts shall not be rich 18 * Ch. 11. 8. The wicked shall be a ransom for the righteous a The wicked shall be brought into those troubles which were either threatned by God or designed by wicked men against the righteous and by that means as by a ransom the righteous shall be delivered Thus
Achan was a ransom for Israel Ios. 7. 26. and Haman for Mordecai and the transgressor for the upright 19 * Ver. 9. It is better to dwell †Heb. in the land of the desert in the wilderness than b Understand in a wide house as it is expressed above v. 9. and as the opposition here requires with a contentious and angry woman 20 * Psal. 112. 3. There is a treasure to be desired and oil in the dwelling of the wise c Wise-men lay up all necessary and desirable treasures for their own use and for their Children and Families Oil is particularly mentioned partly because that was a considerable part of their Wealth and Treasures in those Countries of which see Deut. 7. 13. 28. 40 51. Iudg. 9. 9. Mic. 6. 15. c. and partly to shew that his Providence reached not only to necessaries but even to matters of just and lawful delight but a foolish man spendeth it up 21 He that followeth after d That fervently desires and diligently and constantly endeavours to attain to them for such shall and will certainly obtain them righteousness and mercy e Living in the constant exercise of these virtues findeth f Shall obtain from God what is right and due to him either from God by vertue of his gracious promise or from men whose hearts God will dispose to deal justly and kindly with him life righteousness and honour 22 * Eccl. â—… 14. c. A wise man scaleth the city of the mighty g Wisdom and policy is oft times more considerable and powerful than strength and casteth down the strength of the confidence thereof h The strongest forts to which the Citizens trust most for their defence 23 * Ch. 12. 13. 18. 21. Whoso keepeth his mouth and his tongue i From offensive and provoking speeches keepeth his soul k His person from troubles l Which a licentious and abusive Tongue frequently brings upon a man 24. Proud and haughty scorner is his name m Instead of that respect and glory which he seeks by such courses he shall be branded with the Title and Imputation of an arrogant and scornful person which is most contemptible and hateful to Mankind who dealeth †Heb. in the wrath of pride in proud wrath n Who in the conduct of his affairs and dealings in the world is not governed by Reason and Justice but by his own Pride and Passions 25 * Ch. 13. 4. The desire of the slothful killeth him o Either 1. Tormenteth him almost to death whilst he passionately desires that which he sees he shall not enjoy and will not take pains to procure Or 2. Exposeth him to extream want and so to death or so such wicked courses for the supply of his wants as bring him to an untimely death for his hands refuse to labour 26 He p The slothful man mentioned in the last verse But because the Verses in this Book are for the most part independent one upon another this clause is and may be otherwise rendred There is that coveteth c. Or the wicked which may be understood from the opposition of the righteous in the next clause coveteth c. coveteth greedily all the day long q Spends his whole time in vain and lazy desires but will not labour to get any thing either to 〈◊〉 〈◊〉 or to give to others but the * Psal. 1129. righteous giveth and spareth not r By Gods Blessing upon his 〈◊〉 he procures enough not onely for his own support but also for the liberal relief of others 27 * Psal. 50. 9. Ch. 15. 8. Isa. 66. 3. Jer. 6. 20. Amos 5. 22. The sacrifice s All the most glorious and costly services which they offer to God of the wicked is abomination t God rejects and abhors them because they are offered by such men and in such manner as God justly abhors how much more when u Or because as all the antient Translators render it the Hebrew particle aph being expletive Or even because so the following clause gives the reason of the former Proposition he bringeth it †Heb. in wickedness with a wicked mind x With an hypocritical and impenitent Heart or with a bad design not in obedience to Gods Command and with respect to his honour and service but either to cover or countenance or promote some wicked intention or course which notwithstanding all his professions of Religion he is resolved to prosecute 28 * Ch. 19. 5 â—… †Heb. 〈◊〉 of lies A false witness y Heb. A witness of lies one who is forward to swear or speak false things or such things as he hath not heard nor learned from others nor seen but devised in his own heart shall perish z Shall be severely punished either by God or Men and shall be confounded and silenced because none will for the future regard or credit his testimony but the man that heareth a He who hears before he speaks and witnesseth nothing but what he hath heard or seen and knows to be true speaketh constantly b Doth not contradict himself but always affirmeth the same thing Or as most other Interpreters render the words speaketh or may speak dare speak freely and boldly for ever when lyars are cut off he lives and is in a capacity of speaking and bearing witness again and again as occasion requires as long as he lives and his Testimony will be received 29 A wicked man hardeneth his face c Continueth in evil courses with obstinacy and impudence in spight of all the Commands of God or Counsels of Men. but as for the upright he ‖ Or considereth directeth his way d He ordereth his steps aright and if at any time he goeth away he doth not add Rebellion to his sin nor persist in his errour but considereth his ways and turneth his feet to Gods testimonies as David did Psal. 119. 59. Or considereth his way remembring with grief and shame what he hath done and taking better heed to himself for the future 30 * 〈◊〉 9. 23. There is no wisdom nor understanding nor counsel against the LORD e Which can prevail against the Counsel and Will of God 31 * 〈◊〉 20. 7. 〈◊〉 17. The horse f Under which particular all warlike provisions are comprehended is prepared against the day of battle but * 〈◊〉 3. 8. ‖ 〈◊〉 â—…ictory safety is of the LORD g The success of the battle depends not upon any humane strength or art but meerly upon Gods Providence who gives the victory when and to whom he pleaseth and oft times to those that have least reason to expect it Compare Eccl. 9. 11. CHAP. XXII 1 A * 〈◊〉 7. 1. good name a Heb. name put for good name as Eccl. 7. 2. the word good being
redeemer t Heb. their near kinsman to whom it belongs to avenge their wrongs and to recover and maintain their rights of which see Lev. 25. 25. Numb 35. 12. Thus God is pleased to call himself to shew how much he concerns himself for the relief of oppressed and helpless persons is mighty he shall plead their cause with thee 12 Apply thine heart unto instruction u Content not thy self with outward hearing or reading of it but affectionately receive it into thine heart and lay it up there as choice Treasure and thine ears unto the words of knowledg 13 * Ch. 13. 24. 〈◊〉 19. 18. 〈◊〉 22. 15. 〈◊〉 29. 15 17. With-hold not correction from the child for if thou beatest him with a rod he shall not die x It is a likely mean to prevent their corruption and the destruction which commonly follows it as the next verse explains this 14 Thou shalt beat him with the rod and shalt de liver his soul from hell 15 My son if thine heart be wise my heart shall â—…rejoice y In the good success of my Counsels and in thy Piety and Happiness which is as truly desirable and pleasant to me as my own ‖ Or 〈◊〉 I 〈◊〉 rejoice even mine 16 Yea my reins shall rejoice z I shall rejoice not onely in shew and profession but inwardly and with all my soul. when thy lips speak right things 17 * Psal. 37. 1. 〈◊〉 〈◊〉 3. 〈◊〉 3. 31. 〈◊〉 â—…4 1. Let not thine heart envy sinners a Let not the consideration of their present impunity and prosperity stir thee up either to envy them or to approve and imitate their evil courses but be thou in the fear of the LORD b Reverence the presence of the Divine Majesty and dread his power and justice and those judgments which he hath prepared for sinners and thou wilâ—…t see no cause to envy but rather to 〈◊〉 them all the day long c Not only when thou art in trouble but in all times and conditions 18 * Ch. 24. 14. For surely there is an ‖ Or reward end d An expected and happy end for such as fear God which was required v. 17. Or a reward as this Hebrew word is rendred Prov. 24. 20. and thine expectation shall not be cut off e Thou shalt certainly enjoy that good which thou expectest as the wicked shall lose that Happiness which they enjoy 19 Hear thou my son and be wise f Rest not in hearing but see that thou growest wiser and better by it and guide thine heart g Order the whole course of thine affections and actions in the way h In Gods way oft called the way as hath been observed before 20 * 〈◊〉 5 22. Luke 21. 34. Rom. 13. 13. Eph. 5. 18. Be not amongst wine-bibbers i Avoid their conversation and company lest thou be either insected or injured by them amongst riotous eaters †Heb. of their flesh of flesh 21 For the drunkard and the glutton shall come to poverty and drowsiness k Immoderate sleep and idleness which is as ready a way to Poverty as Gluttony or Drunkenness is shall cloth a man with rags 22 * Chap. 1. 8. Hearken unto thy father that begat thee l And therefore desires and seeks thy good in all his counsels and despise not thy mother when she is old m When the infirmity of age is added to that of her sex which is apt to breed contempt 23 * Ch. 4. 5 7. Buy n Purchase it upon any terms spare no pains nor cost to get it the truth o The true and saving knowledg of Gods Mind and Will concerning your Salvation and the way that leads to it and sell it not p Do not forget it nor forsake it for any worldly advantages as ungodly men frequently do also wisdom and instruction and understanding q Whereby you may love and practise the truth known and received 24 * Ch. 10. 1. 15. 20. The father of the righteous shall greatly rejoice and he that begetteth a wise child shall have joy of him 25 Thy Father and thy mother shall be glad r He repeateth this again as a powerful Argument to prevail with all Children that are not void of natural affection to labour to be wise and good that so they may glad the hearts of their Parents to whom they have such high and indelible obligations and she that bare thee s With so great pain and hazard and brought thee up with such tender care whom thou canst not better require shall rejoice 26 My son give me thine heart t Receive my Counsels with thy whole heart Selomon speaking in Gods Name and cause requires the heart to be given to him and let thine eyes observe u Let thy mind seriously and practically consider my ways x Either 1. The ways in which I have walked my evil practices take warning by my sad example Or 2. The ways which I prescribe to you as the Apostles called the Gospel which they preached their Gospel 1 Thes. 1. 5. 2 Tim. 2. 8. 27 * Ch. 22. 14. For a whore is a deep ditch y In which a man is in evident danger of perdition and out of which it is exceeding difficult to escape and a strange woman is a narrow pit 28 * Chap. 7. 12. She also lieth in wait ‖ Or as a robber as for a prey z Watching all opportunities of ensnaring young men to their destruction and increaseth the transgressors among men a She is the cause of innumerable sins against God and against the Marriage Bed against the Soul and Body too and by her wicked Example and Arts involveth many persons in the guilt of her sins 29 * Isa. 5. 11 22. Who hath woe b From the 〈◊〉 of Lust he proceeds to that of drunkenness which doth frequently accompany it who hath sorrow who hath contentions who hath babling c The sin of much and impertinent talking or 〈◊〉 noise or clamour which is usual among Drunkards See 〈◊〉 20. 1. who hath wounds without cause d Upon every sleight occasion which men enflamed with Wine are very apt to take who hath redness of eyes 30 They that tarry long at the wine they that go to seek mixt wine e Either mixed with Water or with other ingredients to make it strong and delicious Heb. mixture mixed drinks of several sorts suited to their Palats 31 Look not thou upon the wine f Earnestly so as to inflame thine Appetite towards it in which sense men are forbidden to look upon a Woman Job 31. 1. Mat. 5. 28. when it is red g Which was the colour of the best Wines in that Countrey which therefore are called Blood Gen. 49. 11. Deut. 32. 14. and such were used by them in
his dealings to be rich shall not be ‖ Or 〈◊〉 innocent i Shall not obtain the blessings which be seeks but shall bring curses and miseries upon him instead of them 21 * Ch. 18. 5. 24. 23. To have respect of persons is not good for for a piece of bread that man will transgress k When a Man hath once vitiated his Conscience and accustemed himself to take Bribes a very small advantage will make him sell Justice and his own Soul into the Bargain The design of the Proverb is to warn men to take heed of the beginnings of that sin and consequently of other sins 22 ‖ Or he that hath an evil eye hasteth to be rich Vers. 20. Ch. 28. 20. He that hasteth to be rich hath an evil eye l Is uncharitable to Persons in want envious towards those who get any thing besides him and covetous or greedy of getting Riches by all ways possible whether just or unjust Thus an evil Eye is taken Prov. 23. 6. Mat. 20. 15. as a good Eye notes the contrary disposition Prov. 22. 9. and considereth not that poverty shall come upon him m And consequently that he shall need the pity and help of others which he cannot expect either from God or men who hath so hardned himself against others in misery 23 * Ch. 27. 6. He that rebuketh a man afterwards n When he comes calmly to consider the fidelity of the reprover and the benefit coming to himself by the reproof and withal the baseness and mischief of flattery shall find more favour than he that flattereth with the tongue 24 Whoso robbeth his father or his mother and saith n In his Heart supposing that he hath a right to his Fathers goods It is no transgression the same is the companion of †Heb. a Man destroying a destroyer o Either 1. he hereby sheweth that he is fallen into such wicked Society from whom he had such counsel or example Or 2. he is no less guilty than a Thief who robs and destroys men upon the High-way he is a Thief and Robber because he hath no right to the actual possession of his Fathers goods before his Death or without his consent 25 * Ch. 13. 10. He that is of a proud heart p Whose property it is to overvalue himself and to trust to himself and his own Wit or Wealth or Strength stirreth up strife q Because he makes it his great business to advance and please himself and hateth and opposeth all that stand in his way and despiseth other men and is very jealous of his honour and impatient of the least slighting or affront or injury and indulgeth his own passions and therefore shall not be fat but lean and miserable as is implyed from the opposite clause but he that putteth his trust in the LORD r Which is mentioned as a plain and certain evidence of an humble Man who is mean and vile in his own Eyes and therefore trusts not to himself but to God onely making God's will and not his own will and passion and interest the rule of all his actions and can easily deny himself and yield to others all which are excellent preventives of strife shall be made fat s Shall live happily and comfortably because he avoids that strife which makes mens lives miserable 26 He that trusteth in his own heart t Who trusts to his own wit neglecting or slighting the advice of others and the counsel of God himself is a fool u And shall receive the fruit of his folly to wit destruction but whoso walketh wisely x Distrusting his own judgment and seeking the advice of others and especially of God as all truly wise men do he shall be delivered y From those dangers and mischiefs which fools bring upon themselves whereby he sheweth himself to be a wise Man 27 * Deut. 15. 8. Ch. 22. 9. He that giveth unto the poor shall not lack z Shall not impoverish himself by it as covetous men imagine or pretend but shall be inriched which is implied but he that hideth his eyes ‖ Lest he should see poor and miserable men and thereby be moved to pity or obliged to relieve them So he cunningly avoids the beginnings and occasions and provocations to Charity teaching us to use the same caution against sin shall have many a curse †Partly from the Poor whose Curses being not causless shall come upon him and partly from God who will curse his very Blessings and bring him to extream want and misery 28 * Ver. 12. Ch. 29. 2. VVhen the wicked rise men hide themselve †Men i. e. righteous men as appears from the following clause are ashamed and afraid to appear publickly of which see on v. 12. but when they perish the righteous increase ‖ They who were righteous do now again appear in publick and being advanced to that power which the wicked Rulers have lost they use their Authority to encourage and promote Righteousness and to punish Unrighteousness whereby the number of wicked men is diminished and the righteous are multiplied CHAP. XXIX 1 †Heb. a 〈◊〉 of reproofâ—… HE that being often reproved hardneth his neck a Is incorrigible and obstinately persists in those sins for which he is reproved shall suddenly be destroyed and that without remedy b Utterly and irrecoverably 2 * Ch. 11. 10. 28. 12 28. Eccles. 10. 5. VVhen the righteous are ‖ Or 〈◊〉 in authority c Which interpretation is confirmed from the opposite clause The Hebrew word signifies to increase either in number or in dignity and power the people rejoyce d For the blessed effects of their good government but when the wicked beareth rule the people mourn e Both for the oppressions and mischiefs which they feel and for the dreadful Judgments of God which they justly fear 3 * Ch. 10. 1. 15. 20. 27. 11. VVhoso loveth wisdom f And therefore hateth and escheweth all folly and wickedness rejoyceth his father * Ch. 5. 9. 28. 7. Luk. 15. 13. but he that keepeth company with harlots g Whereby he plainly discovers himself to want Wisdom of which see Prov. 7. 7 c. spendeth his substance h Whereby he not onely ruineth himself but also grieveth his Father as is implied from the opposite clause 4 The king by judgment i By the free and impartial exercise of Justice stablisheth the land but †Heb. a 〈◊〉 of oblations he that receiveth gifts k Heb. a Man for he would not vouchsafe to call him a King as being unworthy of that Name and Office of Oblations or Gifts i. e. whose delight and common practice it is to take Bribes and sell Justice overthroweth it 5 A man that flattereth his neighbour k That praiseth
blows Compare Prov. 19. 29. for though he understand x Though he know thy mind and words and his own duty he will not answer y Either by words expressing his readiness or by deeds speedily and chearfully performing thy commands but will neglect his duty pretending that he did not hear or understand thee 20 Seest thou a man that is hasty ‖ Or 〈◊〉 〈◊〉 matters in his words z Or rather in his Business who is rash and heady in the management of his affairs there is more hope of a fool a Who is sensible of his folly and willing to hearken to the advice of others as this word is used Ch. 26. 12. though commonly it be meant of a wilful and wicked fool than of him b Because he is self confident and neither considers things seriously within himself nor seeks counsel from the wise 21 He that delicately bringeth up his servant c Allowing him too much freedom and familiarity and delicious fare from a child shall have him become his son d Will find him at last grow insolent and presumptuous and forgetful of his servile condition at the length 22 * Ch. 15. 18. 26. 21. An angry man stirreth up strife and a furious man aboundeth in transgression e Is by his passion easily transported into grievous and manifold sins against God and others and himself as swearing and cursing and violence yea somtimes even to murder 23 * Job 22. 29. Ch. 15. 33. 18. 12. Matt. 23. 12. Luk. 14. 11. 18. 14. Jam. 4. 6 10. 1 Pet. 5. 5. A mans pride shall bring him low f Because both God and Man conspire against him and abhor him but honour shall uphold the humble in spirit g Or as others render it without any difference in the sense the humble in Spirit shall hold their honour shall be honoured by God and men Thus honour like a shadow flees from them that pursue it and follows them who flee from it 24 Whoso is partner with a thief h By receiving a share of the stolen Goods upon condition of his concealment of the theft hateth his own soul i He carrieth himself towards it as if he hated it he woundeth and destroyeth it he heareth cursing k He heareth the voice of swearing as is said Levit. 5. 1. the Oath given to him by a Judge adjuring him and other suspected Persons to give information concerning it and bewrayeth it not l Which he is bound to do both by vertue of his Oath and for the publick good which ought to be preferred before all private contracts or friendships 25 The fear of man m Inordinate fear of harm or mischief from men which is fitly opposed to trust in God because it comes from a distrust of God's Promise and Providence bringeth a snare n Is an occasion of many sins and of great danger both of injuries from men and of sore punishments from God but whoso putteth his trust in the LORD o Keeping God's way and securely relying upon God to protect him from the designs and rage of wicked men †Heb shall 〈◊〉 set on high shall be safe 26 * Ch. 19. 6. Many seek †Heb. the 〈◊〉 of a Ruler the rulers favour p Men study to please and ingage their Rulers by their obliging carriage and humble Petitions and all other means supposing that to be the only way to procure either right or favour from them as they need or desire it but every mans judgment q The decision of his cause and the success of all his endeavours cometh from the LORD r Dependeth wholly upon God who ruleth and inclineth their Minds and Hearts as it pleaseth him Prov. 21. 1. 27 An unjust man is an abomination to the just s Because such men as such are hated by God and haters of and Enemies unto God and all goodness and publick Plagues to the Church and State in which they live and therefore he who loves these must needs hate them as true Friends hate those who are Enemies to their Friends and he that is upright in the way is abomination to the wicked t Of which see above on v. 10. CHAP. XXX 1 THe words of Agur the son of Jakeh a A Person so called as appears from the designation of his own and his Fathers Name who lived either in Solomon's time or rather afterwards and was famous in his Generation for Wisdom and Prety and Prophecy and therefore his Proverbs were thought fit to be added to those of Solomon either by those men of Hezekiah mentioned Ch. 25. 1. or by some other But that this should be meant of Solomon may easily be supposed but cannot be proved nor is it probable as being contrary both to the Style of the whole Chapter and to the matter of some part of it as v. 7 8 9. which agrees not to Solomon and to the Laws of good Interpretation one of which is that all words should be taken in their most natural and proper sence when there is no evidence nor necessity of understanding them improperly and figuratively which is the present case even the prophecy b The Prophetical instruction for as the Prophets were publick Preachers as well as Foretellers of things to come so their Sermons no less than their Predictions are commonly called their Prophesies the man spake unto Ithiel even unto Ithiel and Ucal c Two Friends or Disciples and contemporaries of Agur called by those Names who having a great and just opinion of his Wisdom desired his instructions Others concerning Ithiel and Ucal which they understand of Christ called Ithiel which signifies God with me and answers to Immanuel which is God with us and Ucal which signifies power or prevalency But if he had meant this of Christ why should he design him by such obscure and ambiguous Names as if he would not be understood Why did he not call him by the Name of Shilo or Messiah or some other Scripture Title belonging and ascribed to him Besides this Interpretation agrees not with the contents of this Chapter wherein there is onely a short and occasional mention of Christ but the Chapter consists in a manner wholly of counsels and Sentences of a quite other kind 2 Surely I am more brutish than ‖ Or a great Man Ch. 8 4. any man and have not the understanding of ‖ Or a mean Man a man d You come to me with a great opinion of my Wisdom and you expect that I should inform and instruct you in all things yea even in the greatest Mysteries but you are much mistaken in me I am as ignorant and foolish as other men generally are yea more than many others Which he utters either 1. from a deep sense of the common corruption of humane Nature and of the blindness of mens Minds in things concerning
not thy ‖ Or 〈◊〉 10 Gr. strength g The vigour of thy Mind and Body which is greatly impaired by inordinate Lusts as all Physicians agree and frequent experience sheweth unto women nor thy ways h Thy Conversation or course of Life to that * 〈…〉 which destroyeth kings i The same thing repeated in other words as is very usual in these Books To the immoderate Love of Women which is most destructive to Kings and Kingdoms as was well known to Solomon by the example of his father David and by many other sad instances left upon record in all Histories 4 * 〈◊〉 10. 17. It is not for kings O Lemuel it is not for kings to drink wine i To wit to Drunkenness or excess as the next verse explains it nor for princes strong drink 5 Lest they drink and forget the law k The Laws of God by which they are to govern themselves and their Kingdoms and †〈◊〉 alter pervert the judgment †〈◊〉 of all 〈◊〉 of affliâ—… of any of the afflicted l Which may easily be done by a drunken Judge because Drunkenness deprives a man of the use of Reason by which alone men can distinguish between right and wrong and withal stirs up those passions which encline him both to precipitation and partiality 6 * 〈◊〉 104. 15. Give strong drink unto him m Which is to be understood comparatively to him rather than to Kings partly because he needs a liberal draught of it more than Kings do and principally because if it proceed to excess in him it is only a private inconvenience but in Kings it is a publick mischief and grievance that is ready to perish n Sorely afflicted and overwhelmed with sorrow as it is explained in the following words for such need a cordial and wine to thâ—…se that be 〈◊〉 bitter 〈◊〉 of heavy hearts 7 Let him drink and forget his poverty o For Wine moderately used allayeth mens Cares and Fears and cheareth their Spirits Psal. 104. 15. and remember his misery no more 8 Open thy mouth p Speak freely and impartially as becomes a King and Judg to do for the dumb q For such as cannot speak in their own Cause either through Ignorance and Infirmity or because of the dread of their more potent Adversaries or of the Majesty of the King sitting in judgment in the cause of all †〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are appointed to destruction r Who without such succour from the Judge are like to be utterly ruined whom therefore both Justice and Charity oblige thee to preserve 9 Open thy mouth * 〈◊〉 19. 15. 〈◊〉 1. 16. judg righteously and plead the cause of the poor and needy 10 * 〈◊〉 12. 4. 〈◊〉 18. 22. 〈◊〉 19. 14. Who can find †Heb. a woâ—… of strength 〈◊〉 of activity 〈◊〉 47. 6. 〈◊〉 1. 42. a virtuous woman s Whom he may take to Wife Such a person is hardly to be found Compare Eccles. 7. 28. And here he lays down several Characters or Qualifications of an excellent Wife which are here delivered in Alphabetical order each verse beginning with a several and the succeeding Letter of the Hebrew Alphabet which method is used in some and but in a few places of Scripture to oblige us to the more diligent consideation and careful remembrance of them as things of more than ordinary importance And such this matter is partly because the good or bad Education even of private Families which depends much upon the Mothers qualifications hath a mighty influence upon the welfare or misery of Common-wealths and partly because the right Education of Royal Families is in itself a very publick Blessing and therefore it is the interest and happiness of whole Kingdoms that their Kings should have virtuous and pious Wives for her price is far above rubies 11 The heart of her husband doth safely trust in her t For the prudent and faithful management of all his domestick affairs which are committed to her care so that he shall have no need of spoil u The sense is either 1. He shall want no necessary Provisions for his family which are somtimes called spoil or prey as below v. 15. Psal. 111. 5. Luk. 11. 22. Or 2. He shall not need to use indirect and unlawful courses to get Wealth by cheating or oppressing his Subjects or others as Princes have oft done to maintain the Luxury of their Wives and as Solomon himself afterwards did of which see on 1 King 12. 4 10 11. because all shall be abundantly supplied to him by her Providence 12 She will do him good and not evil x She will improve and not waste his Estate all the days of her life 13 She seeketh wool and flax y That she may find employment for her servants and not suffer them to spend all their time unprofitably in ease and idleness and worketh willingly with her hands z She encourageth them to work by her example which was a common practice among Princesses in those first and purest ages of the world Not that it is the duty of Kings Queens to use manual or mechanical operations but that it is the duty of all persons the greatest not excepted to improve all their Talents and particularly their time which is one of the noblest of them one way or other to the service of that God to whom they must give an account and to the good of that community to which they are related and obliged 14 She is like the merchants ships she bringeth her food from afar a By the sale of her home-spun commodities she purchaseth the choicest goods which come from far Countries 15 She riseth also while it is yet night b Early in the morning to redeem time and giveth meat c Distributeth all her necessary provisions to her houshold and a portion d Either 1. Of Work which she allots to them Or rather 2. Of Provisions for them for so this word is used Gen. 47. 22. Lev. 10. 13 14. Prov. 30. 8. and no where to my remembrance of an allotment of work And so this clause agrees best with the former expressing the same thing in other words according to the manner to her maidens 16 She considereth e Whether it be fit for her use and of a reasonable price and how she may purchase it This excludes the rashness as her proceeding to buy it excludes the inconstancy which is oft incident to that sex a field and †Heb. taketh it buyeth it with the fruit of her hands f With the effects of her diligence she planteth a vineyard g She improveth the Land to the best advantage 17 She girdeth her loins with strength h She useth great diligence and expedition in her employment for which end men in those times use to gird up their
19. Then said I wisdom is better than strength k As was manifest in the foregoing instance nevertheless the poor man's wisdom is despised l Because men are generally vain and foolish and have a greater value for outward Ornaments than for true worth and his words are not heard 17 The words of wise men m Though poor as may be gathered both from the foregoing relation and because he is opposed to the ruling fool in the next clause are heard n To wit by wise men or should be heard as such words are oft taken as Mal. 1. 6. and elsewhere For that they were not always actually heard he declared in the last words of the foregoing Verse in quiet more than the cry p The clamorous and sensles discourses of him that ruleth among fools q Of a rich and potent but foolish Man who hath some influence upon fools like himself but is justly neglected and his words disregarded by wise men o Uttered with a modest and low voice to which the following cry is opposed 18 Wisdom is better than weapons of war r Than armed power but one sinner s A wicked fool By which expression and opposition of a Sinner to a wise Man he gives us a Key to understand his meaning in divers places of his Books that by Wisdom he means true Piety and by folly wickedness and withal sheweth that sin as it is the greatest folly so it is more pernicious to men than meer â—…olly properly so called destroyeth much good t By his wicked counsels and courses brings much damage and mischief both to himself and others CHAP. X. 1 †〈◊〉 Flies 〈◊〉 DEad flies a Falling into it and abiding and being putrefied in it especially in those Countries where there were more filthy and venemous Flies and where the Oyntments were more pure and where the Air was more hot than in these parts cause the ointment of the apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdom and honour b Which comes to pass partly because all the actions and consequently the follies of such men are most diligently observed and sconest discerned and tossed about in the mouth 's of men whereas fools and all their carriages are generally disregarded and partly because of that envious and malicious disposition of mens minds which makes them quick-â—…ighted to discover and glad to hear and forward to declare the faults of such as by their greater eminency did out-shine and obscure them 2 A wise man's heart c i. e. His understanding or wisdom is at his right hand d Is always present with him and ready to direct him in all his actions He manageth all his affairs prudently and piously He mentions the right hand because that is the chief and most common instrument of actions which by most men are done with more strength and expedition and orderliness and comeliness by their right hand than by their left but a fools heart is at his left e His understanding and knowledge serves him onely for idle speculation and vain Ostentation but is not at all useful or effectual to govern his affections and actions He acts prepoâ—…erously and foolishly like one without Heart as it follows 3 Yea also when he that is a fool walketh by the way f Not onely in great undertakings but in his daily conversation with men in his looks and gestures and common talk †Heb. his 〈◊〉 his wisdom â—…aileth him g Or 〈◊〉 wants an Heart as iâ—… he had said did I say his Heart is at his 〈◊〉 hand I must recal it for in truth he hath no Heart in him and he saith to every one that he is a fool h He publickly discovers his folly to all that meet him or converâ—…e with him 4 If the spirit i The passion or wrath as is manifest from the following words which is oft called Spirit as Iudg. 8. 3. 2 â—…ron 21. 16. Pâ—…ov 25. 28. Eccles. 7. 9. of a ruler rise up against thee leave not thy place i To wit in anger or discontent Withdraw not thy self rashly and hastily from his presence and service according to the advice Ch. 8. 3. Continue in a diligent and faithful discharge of thy duty as becomes a Subject do not return anger for anger but mooestly and humbly submit thy self to him for * Prov. 25. 15. yielding k Heb. healing a gentle and submissive carriage which is of an healing nature whereas pride and passion do exasperate and widâ—…n the breach already made pacifieth l Heb maketh them to rest or 〈◊〉 preventeth or removeth them great offences m Heb. great sins either 1. such sins as the offended Ruler might commit in the prosecution of his wrath against thee Or rather 2. such as possibly thou hast committed against him for which he is incensed against thee or the greatest offences or injuries that one Man commits against another and much more those slight miscarriages of thine towards the Ruler Let not therefore a false opinion concerning his unreconcilableness to thee make thee desperate and draw thee into Rebellion 5 There is an evil which I have seen under the sun n I have observed another great vanity and misdemeanour amongst men as an errour which proceedeth †Heb. from beforâ—… from the ruler o So the sense is like those errours which Rulers commonly commit Or rather which is indeed an errour proceeding from the Ruler For the following miscarriage must needs come from those who have power of conferring Honour and power c. So the Hebrew Capâ—… is not a Note of likeness but of reality as it is Iudg. 13. 23. Neh. 7. 2. Hose 4. 4. 5. 10 and oft elsewhere 6 Folly is set †Heb. in greaâ—… heiâ—…ts in great dignity p Foolish and unworthy Persons are frequently advanced by the favour or humour of Princes into places of Highest Trust and Dignity which is a great reproach and mischief to the Prince and a sore calamity to all his People and the rich q Wise and worthy men as is evident because these are opposed to fools in the former clause such as are rich in endowments of mind The ground of the expression may be this that rich men are capable of all the advantages of men or Books for the attainment of Wisdom and therefore are supposed to be wise in some measure sit in low place r Neglected and deâ—…pised or removed from those High places to which their merits had raised them 7 I have seen servants s Men of a servil condition and disposition who are altogether unfit for places of Dignity * Pro 19. 10. 30. 22. upon horses t Riding upon Horses as a Badge of their Dignity as Esâ—… 6. 8 9. Ier. 17. 25. Ezek. 23. 23. and princes