and impurer sort of Gold and seven thousand talents of refined silver to overlay the walls of the houses withal e The Walls of the Temple with Gold and of the Rooms adjoyning to it with Silver beaten out into Plates and put upon the other Materials here and there as it was thought fit 5 The gold for things of gold and the silver for things of silver and for all manner of work to be made by the hands of artificers And who then is willing †Heb. to fill his hand to consecrate his service f Heb. to fill his hand i. e. to offer an Offering as Exod. 32 29. Levit. 8. 33. as I have done this day unto the LORD 6 Then the chief of the ‖ Or families 〈◊〉 Gr. fathers and princes of the tribes of Israel and the captains of thousands and of hundreds with the * Ch. 27. 25. rulers over the kings ‖ Or substance work offered willingly 7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams and of silver ten thousand talents and of brass eighteen thousand talents and one hundred thousand talents of iron 8 And they with whom precious stones were found gave them to the treasure of the house of the LORD by the hand of * Ch. 26. 21. Jehiel the Gershonite 9 Then the people rejoyced g Because this was both an Effect of Gods Grace in them and an Eminent Token of Gods Favour and Goodness to be continued to them and a good Pledge that this great and long-desired Work of the building of the Temple would receive a certain and a speedy Accomplishment for that they offered willingly because with perfect heart they offered willingly to the LORD and David the king also rejoyced with great joy 10 Wherefore David blessed the LORD before all the congregation and David said †Gr. thou art to be blessed Blessed be thou LORD God of Israel our father †Heb. from everlasting for ever and ever 11 * Mat. 6. 13. 1 Tim. 1. 17. Rev. 5. 13. Thine O LORD is the greatness and the power h i. e. Thou art Great and Powerful c. and the glory and the victory and the majesty for all that is in the heaven and in the earth is thine thine is the kingdom O LORD and thou art exalted as head above all i As the Soveraign Lord and Owner of all Persons and Things 12 Both riches and honour come of thee and thou reignest over all k i. e. Thou disposest of Riches and Honour as thou pleasest and in thine hand is power and might and in thine hand it is to make great and to give strength unto all l Even to the weakest whom thou canst make strong and to the strongest who are weak without thy help 13 Now therefore our God we thank thee and praise thy glorious name 14 But who am I and what is my people that we should †Heb. 〈◊〉 or 〈◊〉 〈◊〉 be able to offer so willingly m i. e. That thou shouldest give us both such Riches out of which we should be able to make such an Offering and such a willing and free heart to offer them both which are thy Gifts and the Fruits of thy good Grace and Mercy to us after this sort for all things come of thee and †Heb. 〈◊〉 hand of thine own have we given thee n We return onely what we have received and therefore we do onely pay a Debt to thee and do not hereby oblige thee or deserve any thing from thee 15 For * Psal. 〈◊〉 Heb. 11. 〈◊〉 1 Peâ—… 2. 〈◊〉 we are strangers before thee and sojourners as were all our fathers o These Words may contain a reason either 1. of the first clause of v. 14. Who am I c. i. e. What mean and contemptible Creatures are we and how unworthy of so high a Favour For saith he here we I and my People as it is v. 14. are strangers c. poor Pilgrims who bring nothing into the World and pass hastily thorough it and can carry nothing with us out of it Or rather 2. of the last clause of that 14tâ—… verse of thine own c. For the Land which we possess is thine not ours we are not the Proprietors or perpetual Possessors of it but onely thy Tenants and as our Fathers once were meer strangers in it even with or before men Psal. 105. 12. so we at this day are no better with or before thee having no absolute Right and Title in it but onely to travel through it and sojourn in it for that short time 〈◊〉 we live in the World And thus the Argument seems to be 〈◊〉 from Levit. 25. 23. where this is given as a reason why 〈◊〉 Inheritances of the Land of Canaan could not be sold for ever but onely till the Jubily for saith God the land is mine as to Dominion and Propriety for ye were or for or but you are onely strangers and sojourners with me * Psal. 〈◊〉 〈◊〉 〈◊〉 our days on the earth are as a shadow and there is none †Heb. 〈◊〉 〈◊〉 Lev. 25 〈◊〉 abiding p We onely give to thee what we must shortly leave and what we cannot keep to our selves and therefore it is a great Favour that 〈◊〉 wilst accept such Offerings or and therefore we are not perpetual Possessors of this Land and the Fruits of it but onely Pilgrims and Passengers thorough it 16 O LORD our God all this store that we have prepared to build thee an house for thine holy name cometh of thine hand and is all thine own 17 I know also my God that thou * 1 〈◊〉 〈◊〉 〈◊〉 triest the heart and hast pleasure in uprightness As for me in the uprightness of mine heart I have willingly offered all these things and now have I seen with joy thy people which are †Heb 〈◊〉 present here to offer willingly unto thee q By the largeness of their Offering I disâ—…ern the Sincerity Willingness and Generosity of their Hearts towards thee for David judged as in reason and charity he ought of the Tree by its Fruit and of their Hearts by their Actions 18 O LORD God of Abraham Isaac and of Israel our father keep this for ever in the imagination of the thoughts of the heart of thy people r Since it is from thy Grace that thy People have such willing Minds to thy Service as was before acknowledged I beg the continuance of that Gracâ—… to them that they may persist in the sâ—…me generous and Pious Disposition towards thee and thy Worship and ‖ 〈◊〉 〈◊〉 prepare their heart unto thee s Or rather as it is in the Margent stablish or confirm c. Thou who hast begun a good Work confirm and carry it on by thy Grace otherwise it will languish and this
glory power stability and unchangeableness of Gods Kingdom and his kingdom ruleth over all e Over all Creatures both in Heaven and in Earth 20 Bless the LORD ye his angels f Which though glorious Creatures are but his Ministers and Messengers as the word signifies And by inviting the Angels to bless God he quickens men to the same duty as having more dependence upon God and obligation to him †Heb. mighty in strength that excel in strength g Of which see one evidence 2 Kings 19. 35. You are freed from the impotencies and infirmities of mankind that do his commandments h That live in an universal constant and perfect obedience to all Gods commands which the best of men through the infirmity of the flesh do frequently violate hearkening unto the voice of his word i That diligently wait for Gods commands or errands and execute them with all chearfulness and readiness 21 Bless ye the LORD ‖ I say all ye his hosts k Ye Angels to whom he still continues his address and whom he more particularly describes by the name of hosts a title oft given to the Angels as Gen. 32. 2. 1 Kings 22. 19. 2 Chron. 18. 18. Luk 2. 13. Revel 19. 14. in regard of their vast numbers mighty power unanimous concurrence and exquisite order In the former Verse the expression was indefinite definite and general ye his angels here it is universal and yet particular all ye his hosts He seems to apply himself to the several Orders of Angels of whom see Eph. 3. 10. Coloss. 1. 16. and to each individual Angel ye ministers l This Hebrew word is commonly used of the highest and most honourable sort of Servants of his that do his pleasure m Whose constant business and delight it is to execute the will and commands of God 22 Bless the LORD all his works in all places of his dominion n All Creatures both in Heaven and Earth according to your several capacities bless the LORD O my soul o Which thou hast special and abundant reason to do Thus he ends the Psalm with the same words wherewith he began it PSAL. CIV As the next foregoing Psalm treats of the special favours of God to his Church and People so this declares and celebrates the wonderful and gracious works of God to all Mankind in the Creation of this visible World and in the wise and powerful disposition of all things therein to mans use and comfort 1 BLess the LORD O my soul O LORD my God thou art very great a As in thy own nature and perfections so also in the glory of thy works * Psal. 93. 1. thou art clothed b Surrounded and adorned with honour and majesty c With honourable Majesty 2 Who coverest d Or adornest or clothest thy self with light e Either 1. with that light which no man can approach unto as it is called 1 Tim. 6. 16. wherewith therefore he may well be said to be covered or hid from the eyes of mortal men Or rather 2. with that first-created light Gen. 1. 3. which the Psalmist fitly puts in the first place as being the first of Gods visible works as with a garment who stretchest out the heavens like a curtain f The use whereof it hath partly in reference to that glorious Mansion of the blessed God and his holy Angels which these visible Heavens far above which it is Eph. 4. 10. do veil and cover and partly in reference to the Earth which they enclose and protect 3 * Amos 9. 6. Who layeth the beams of his Chambers in the waters g In the waters above the heavens as they are called Gen. 1. 7. Or in the Clouds as it is explained in the next Clause In which he many times resides and rides and manifests his presence who maketh the clouds his chariots * Psal. 18. 10. who walketh upon the wings of the wind h Who manageth and employeth the Clouds and Winds in his service 4 * Heb. 1. 7. Who maketh his angels spirits i i. e. Of a spiritual or incorporeal nature that they might be fitter for their employments Or who maketh his angels winds as this last word most commonly signifies i. e. Who made them like the Winds powerful and active and nimble in executing Gods pleasure Or who useth and governeth those glorious Creatures at his pleasure even as he commands the senceless Winds his ministers a flaming fire k Or like a flaming fire the note of similitude being here understood as it is Gen. 49. 9. Deut. 32. 22. Psal. 11. 1. and oft elsewhere to which he compares the Angels for their irresistible force and great agility and fervency in the execution of Gods commands Or the sence is who sometimes clotheth his Angels with subtil bodies of wind or air or of fire as he sees fit And the Angels may not unfitly be mentioned in this place amongst and in the close of those works of God which were done in the heavens of which he hath hitherto spoken v. 2 3. because they were made at the same time when the heavens were made and for the same uses and purposes and because they are commonly employed by God in managing the Clouds and Winds and Meteors to accomplish Gods designs by them But this Verse is otherwise rendred both by Jewish and some Christian Interpreters and that very agreeably to the Hebrew Text He maketh the winds his angels and the flame or flames of fire i. e. the lightning and thunder and other fiery meteors in the air his ministers He maketh use of them no less than of the holy Angels and oft-times for the same purposes and they do as certainly and readily obey all his commands as the blessed Angels themselves do This interpretation may seem most agreeable to the scope of the Psalm and to the context wherein he is speaking of the visible works of God The onely difficulty is that this seems to invalidate the allegation and argument of the Apostle who expounds it of the Angels Heb. 1. 7. But indeed it doth not for to say nothing of other solutions given by other men when the Psalmist saith that God maketh or useth the winds as his Angels c. he plainly signifies that the Angels are Gods Ministers or Servants no less than the Winds And that is sufficient to justify the Apostles argument and to prove the preeminency of Christ above the Angels which is the Apostles design in that place 5 †Heb. he 〈◊〉 founded the earth upon 〈◊〉 bases * Job 26. 7. 8 38. 4. Psal. 24. 2. 8 136. 6. Who laid the foundations of the earth l He hath founded or established the earth upon its own bases or foundations i. e. upon it self or its own weight whereby it stands as fast and unmoveable as if it were built upon the strongest foundations
and therefore they should rather if it were possible worship man as their Creator and Lord than be worshipped by him 5 They have mouths but they speak not k For although the blind Heathen are by their Idolatrous Priests made to believe otherwise concerning their Idols in regard of the Spirits which they pretend to dwell in them yet this is the truth of the matter and confirmed by long and constant experience that they are but vain and senceless things they can neither speak in answer to your prayers or inquiries nor see what you do or what you want nor hear your petitions nor smell your incenses and sacrifices nor handle or use their hands either to take any thing from you or to give any thing to you nor so much as mutteâ—… or give the least signification of their apprehension of your condition and concerns eyes have they but they see not 6 They have ears but they hear not noses have they but they smell not 7 They have hands but they handle not feet have they but they walk not neither speak l Or mutter or make a noise as this word signifies Isa. 13. 14. They are so far from speaking with their throat and other instruments of speech as men do that they cannot make such an inarticulate and senceless sound with them as the beasts do they through their throat 8 They that make them m Or they that observe or worship them For the Psalmists quarrel was not so much with those few Artists who formed the Images as with all the adorers of them And the word here rendred make doth sometimes signifie to worship as some understand it not without probability Exod. 32. 35. because they made i. e. worshipped the calf which Aaron made and as in other Languages words answering to this do signifie as hath been oft observed by learned men and it oft signifies to observe as when men are said to make as it is in the Hebrew the Sabbath Deut. 5. 15. and the release and the Passover and the feast of weeks as Deut. 15. 1. 16. 1. 10. * Heb. let them be like unto them So Gr. are like unto them n This is a sharp reflection either 1. upon the Idols whose highest preferment it is to be made like unto man a mortal weak and miserable creature infinitely inferiour to the true God Or 2. to the makers or worshippers of them who by this absurd and foolish action shew that they are as ignorant and stupid and void of all sence and reason as their Images so is every one that trusteth in them 9 O Israel o Do not thou follow the example of these brutish Idolaters but serve the Lord onely trust thou in the LORD he is their help o Who trust in God as he now required Or their is put for your by a change of persons which is most frequent in Scripture and especially in these Books and their shield 10 O house of Aaron p You Priests and Levites proceeding from Aaron or related to him who have special reason and many obligations to do it who have a more distinct knowledge of God which is the foundation of trust Psal. 9. 10. and who are to be both instructers of and examples to the people in this as well as in other duties trust in the LORD he is their help and their shield 11 Ye that fear the LORD q All and every one of you who worship the true God not onely Aaronites and Israelites but even Gentile-proselytes who are said to come to trust under the wings of the God of Israel Ruth 2. 12. And such there were many at this time in the Church of Israel whom therefore he fitly invites to trust God because he is no less their than the Israelites help and shield as it follows trust in the LORD he is their help and their shield 12 The LORD hath been mindful of us r In our former straits and calamities and therefore we trust he will still bless us c. as it follows Or is or will be mindful of us Though he hath chastened us sore yet he hath not yet cast us out of the care of his providence he will bless us he will bless the house of Israel he will bless the house of Aaron 13 He will bless them that fear the LORD both small ‖ Heb. with and great s Either in age or condition of whatsoever quality high and low rich and poor for he is no respecter of persons 14 The LORD shall increase you t In number notwithstanding all the attempts of your enemies to diminish and destroy you Or shall add to you to wit further and greater blessings more and more you and your children 15 Ye are blessed of the LORD which made heaven and earth u Who therefore can bless you indeed in spight of all your enemies curses and oppositions and not of an impotent Idol that can do you neither good nor hurt 16 The heaven even the heavens are the LORD's x To wit in a peculiar manner where he dwelleth in that light and glory to which no man can approach and whence he beholdeth and disposeth all persons and things upon earth but the earth hath he given to the children of men y For their habitation possession and use But these words may be and are thus rendred by others and the earth which which particle is very oft understood he hath given c. And then as the foregoing verse declared that God was the Creator of Heaven and Earth v. 15. so this asserts that he is also their Lord and Governor to dispose of all men and things as he pleaseth 17 * Psal. 88. 10 11 12. Isaâ—… 38. 18. The dead z Such as we shall suddenly be if thou dost not succour us praise not the LORD neither any that go down into †Psal. 94. 17. silence a Into the place of silence the grave 18 * Dan. 2. 20. But we will bless the LORD b But we hope for better things that notwithstanding our present and urgent danger yet thou wilt deliver us and so give us occasion to bless thy Name whereby thou wilt have the praise and glory of our deliverance from this time forth and for evermore Praise the LORD PSAL. CXVI This Psalm contains a solemn thanksgiving to God for a glorious deliverance from grievous and dangerous calamities as also from great perplexities and terrors of mind arising from the sence of Gods displeasure 1 I Love the LORD because he hath heard my voice and my supplications 2 Because he hath inclined his ear unto me therefore will I call upon him ‖ Heb. in my days as long as I live a Heb. in my days as long as I have a day to live as this phrase is used a Kings 20. 19. Isa. 39. 8. Comp. Iob 27. 6. 3 * Psal. 18. 56. The
clause and mystically in the next we have a like instance Mat. 8. 22. Let the dead spiritually bury the dead naturally for g He now gives the reason either why this unity is so good a thing or why the dew descending upon Zion to which that is compared is so desirable And so upon this occasion he slides into the commendation of Zions felicity as the sacred Writers frequently do upon other like occasions * 〈◊〉 28. 8. there h Either 1. where brethren live in peace and unity or rather 2. in Zion last mentioned the LORD commandeth blessing i Ordained promised conferred and established his blessing to wit all manner of blessedness for his people that sinceâ—…ely worship him in that place even life k To wit an happy and pleasant life for to live in misery is accounted and oft called death both in Scripture and in other Authors for evermore PSAL. CXXXIV A song of degrees The form of this Psalm seems to be dramatical In the two first verses the Psalmist speaks in the name of some eminent person either the King or Chief Priest exhorting and requiring all the Priests and Levites to perform the duties of their place and calling and in the last verse in the name of the Priests and Levites returning him thanks for his good advice 1 BEhold bless ye the LORD a Do not stand there like statues dumb and idle but employ your hearts and tongues in singing forth the praises of the Lord. all ye servants of the LORD b Peculiarly so called Priests and Levites who are set apart to the service of God and of the Sanctuary as the next clause restrains this general expression * â—… Chr. 9. 33. which by night c Not onely by day but also and especially by night when their watch was more necessary See Exod. 27. 21. Levit. 8. 35. 1 Sam. 3. 3. As you watch by night when others sleep so do you utter the praises of God when others are silent stand d i. e. Serve or minister as this word is used Deut. 10. 8. 18. 7. and oft elsewhere in the house e Which word includes both the Temple and Courts belonging to it as hath been noted before of the LORD 2 Lift up your hands f Unto God in prayer and praises thus expressing and exciting your inward devotion ‖ 〈◊〉 in holiness in the sanctuary g In that holy house of God where you stand v. 1. Or in or with holiness Lift up your hands as it is prescribed 1 Tim. 2. 8. Do not content your selves with lifting up your hands but see that this be done with pure and holy hearts and bless the LORD 3 The LORD that made heaven and earth bless thee h Either 1. thee whosoever thou arâ—… who dost faithfully perform the duty here commanded Or 2. thee O King or Priest who dost engage and encourage us in this blessed work out of Zion i Where God dwells and from whence he heareth the prayers of his people and giveth them the blessings which they desire and need PSAL. CXXXV This Psalm contains an exhortation to all the Israelites and especially to the Priests and Levites to praise God for his great and wonderful works some particulars whereof are here recorded 1 PRaise ye the LORD praise ye the name of the LORD praise him O ye servants of the LORD a Ye Priests and Levites as Psal. 134. 1. 2 Ye that stand in the house of the LORD in the courts b Either in the Temple or the inner Court which were appropriated to the Priests and Levites or in the outward Court which was for the people See 2 Chron. 4. 9. of the house of our God 3 Praise ye the LORD for the LORD is good c Bountiful and gracious especially to you and therefore he justly expects and deserves your praises sing praises unto his name for it is pleasant d The work it self of singing praises to God is pleasant as it is more fully expressed Psal. 147. 1. 4 For * Exod. 19. 5. Deut. 7. 6. the LORD hath chosen Jacob for himself and Israel for his peculiar treasure 5 For I know that * Psal. 95. 3. the LORD is great and that our LORD is above all gods e Above all that are called Gods or worshipped as Gods by the heathen people And therefore seeing they commonly praise and extol their Idols it becometh you not to be silent as to the praises of your God 6 * Psal. 115. 3. Whatsoever the LORD pleased f Either in the creation or government of them that did he in heaven and in earth g His power and juriâ—…diction is universal and not like that of the heathen Gods which is confined to their several Countries in the seas and all †Heb. depths deep places h In the visible Seas and in those invisible depths both of earth and of the waters which are contained in the bowels of the earth 7 * Jer. 10. 13. 51. 16â—… He causeth the †Gr. clouds So Prov. 25. 14. vapours i Which are the matter of clouds and rain to ascend from the ends of the earth k Either 1. from the Sea the common source of vapors 1 Kings 18. 44. Amos 5. 8. wherewith both the earth in general and several particular countries are terminated or bounded oâ—… rather 2. from all parts of the earth from one end to another as the borders of a land are commonly put for the whole land from one border to another as Psal. 105. 31 33. 147. 14. and oft elsewhere For in this sence this phrase is generally used in Scripture as Iob 28. 24. 38. 13. Psal. 19. 4 6. 48. 10. and every where * Job 38. 24 c. Zech. 10. 1. he maketh lightnings for the rain l He bringeth water even out of the fire he maketh thick clouds which being broken produce lightnings and so are dissolved into showers of rain So the lightnings are both a sign and in some sort the cause of rain Or he maketh lightnings with as this Particle is used Gen. 46. 26. Psal. 89. 4. 119. 56 98. rain i. e. he causeth both of them to come out of the same cloud he bringeth the wind out of his treasuries m Out of those secret places where he reserves them and whence he bringeth them as he sees fit Thus we read of treasures of snow and hail Iob 38. 22. not that they are formally laid up in any certain places but to signifie that God hath them as much at his disposal as any man hath thâ—… which he hath laid up in his stores 8 * Exod. 12. 12 29. Who smote the first-born n From the general works of Nature he comes to Gods special works of Providence towards his people of Egypt †Heb. from man unto
Spiritual Promises and especially that of the Messiah coming out of his Loins and assuring it by a special Covenant Sealed by Circumcision the Church began now to take Root and to be imbodyed in Jacob's Family under the name of Israel and here God undertook the protection of his People and Worship by the visible presence of Christ her Head that Angel of the Covenant going continually with them Comforting and Defending them till they came into Aegypt where the Church continued until Joseph's Death where this Book ends CHAP. I. IN * 〈◊〉 â—…6 102. 〈◊〉 â—… 146. 6. 〈◊〉 24. Jer. 〈◊〉 51. 15. 〈◊〉 12. 1. Acts 〈◊〉 1â—… 17. 24. 〈◊〉 11. 3. the beginning a To wit Of Time and Things in the first place before things were distinguished and perfected in manner hereafter expressed Or the sense is this The beginning of the World was thus And this phrase further informeth us that the World and all things in it had a beginning and were not from Eternity as some Philosophers dreamed God Created b Made out of nothing the Heaven and the Earth c Either 1. The Heaven and Earth as now they are with their Inhabitants So this verse is a sum in or brief of what is particularly declared in the rest of this Chapter Or 2. The substance and common matter of Heaven and Earth Which seems more probable by comparing this verse with the next where the Earth here mentioned is declared to be without form and the Heavens without Light as also with Gen. 2. 1. Where the Heavens and the Earth here only said to be created are said to be finished or perfected Yet I conceive the third Heaven to be included under the Title of the Heaven and to have been created and perfected the first day together with its blessed Inhabitants the Holy Angels as may be collected from Iob 33. 6 7. But the Scripture being written for men and not for Angels the Holy Ghost thought it sufficient to comprehend them and their dwelling place under that general term of the Heavens and proceedeth to give a more particular account of the visible Heavens and Earth which were created for the use of man In the Hebrew it is The Heavens and the Earth For there are three Heavens mentioned in Scripture The Aereal the place of Birds Clouds and Meteors Matth. 26. 64. Rev. 19. 17. 20. 9. The Starry the Region of the Sun the Moon and Stars Gen. 22. 17. The highest or third Heaven 2 Cor. 12. 2. the dwelling of the Blessed Angels 2. And the Earth e The same confused mass or heap is here called both Earth from its most solid and substantial part and the deep from its vast bulk and depth and Waters from its outward face and covering See Psal. 104. 6. 2 Pet. 3. 5. was without form and void f i. e. Without order and beauty and without furniture and use and darkness was upon the face g The surface or uppermost part of it upon which the light afterward shone Thus not the Earth onely but also the Heaven above it was without light as is manifest from the following verses of the deep and the Spirit of God h Not the Wind which was not yet Created as is manifest because the Air the Matter or Subject of it was not yet produced But the Third Person of the Glorious Trinity called the Holy Ghost to whom the work of Creation is attributed Iob 26. 13. as it is ascrib'd to the Second Person the Son Ioh. 1. 3. Col. 1. 16 17. Heb. 1. 3. and to the first Person the Father every where moved upon the face of the Waters * i. e. Upon the Waters To cherish quicken and dispose them to the production of the things after mentioned It is a Metaphor from Birds hovering and fluttering over and sitting upon their Eggs and young Oaes to cherish warm and quicken them 3. And God said i i. e. Commanded not by such a word or speech as we use which agreeth not with the spiritual nature of God but either by an act of his powerful will called the Word of his Power Heb. 1. 3. Or by his substantial Word his Son by whom he made the Worlds Heb. 1. 2. Psal. 33. 6. who is called The Word partly if not principally for this reason Iohn 1. 1 2 3. 10. * 2 Cor. 4. 6. Let there be Light And there was Light k Which was some bright and lucid Body peradventure like the fiery Cloud in the Wilderness giving a small and imperfect Light successively moving over the several parts of the Earth and afterwards condensed encreased perfected and gathered together in the Sun 4. And God saw l i. e. Observed with approbation the Light that it was good m i. e. Pleasant and amiable agreeable to Gods purpose and mans use and God divided †Heb. Between the Light and between the Darkness the Light from the Darkness n Made a distinction or separation between them in place time and use that the one should succeed and shut out the other and so by their vicissitudes make the day and the night 5. And God called the Light Day and the Darkness he called Night †Heb and the Evening was and the Morning was c. and the Evening and the Morning o It is acknowledged by all that the Evening and the Morning are not here to be understood according to our common usage but are put by a Synecdoche each of them for one whole part of the natural day But because it may be doubted which part each of them signifies some understand by Evening the foregoing day and by the Morning the foregoing night And so the natural day begins with the Morning or the light as it did with the antient Chaldeans Others by Evening understand the first night or darkness which was upon the face of the Earth ver 2. which probably continued for the space of about twelve hours the beginning whereof might fitly be called Evening and by Morning the succeeding light or day which may reasonably be supposed to continue the other twelve hours or thereabouts And this seems the truer opinion 1. Because the darkness was before the light as the Evening is put before the Morning v. 5 and 8. and afterwards 2. Because this best agrees both with the vulgar and with the Scripture use of the terms of Evening and Morning 3. Because the Jews who had best opportunity of knowing the mind of God in this matter by Moses and other succeeding Prophets begun both their common and sacred days with the Evening as is confessed and may be gathered from Levit. 23. 32. were the first day p Did constitute or make up the first Day Day being taken largely for the natural Day consisting of 24 hours These were the parts of the first Day and the like is to be understood of the succeeding days Moreover God who
angel of the LORD s i. e. Christ the Angel of the Covenant as appears from ver 12. 16. called unto him out of heaven and said Abraham Abraham t He repeats his name to prevent Abraham whom he knew to be most expeditious in Gods service and just ready to give the deadly blow And he said Behold here am I. 12 And he said lay not thine hand upon the lad neither do thou any thing unto him for now I know u God knew the sincerity and resolvedness of Abrahams faith and obedience before and without this evidence and from eternity foresaw this fact and all its circumstances and therefore you must not think that God had now made any new discovery But this is spoken here as in many other places of God after the manner of men who is then said to know a thing when it is notorious and evident to a mans self and others by some remarkable effect Thus David prayeth that God would search and know his Heart and his thoughts Psal. 139. 23. Though he had before professed that God understood his thought afar off ver 2. This therefore is the sense Now I know i. e Now I have what I designed and desired now I have made thee and others to know As the Spirit of God and of Christ is said to cry Abba Father Gal. 4. 6. when it makes us to cry so Rom. 8. 15. that thou fearest God seeing thou hast not with-held thy son thine onely son from me x From my service and Sacrifice Or for me i. e. for my sake i. e. thou hast preferred mine Authority and Honour before the Life of thy dear Son By which word it appears that God himself speaks these words 13 And Abraham lifted up his eyes and looked and behold behind him ‖ Which way he looked either because the voice came that way Or because he heard the noise made by the motion of the Ram in the thicket a ram y Which had gone astray from the rest of the Flock and whose errours were directed hither by Gods wise and powerful Providence and being young though horned it might be called either Lamb as v. 7. or Ram as it is here There needs no curious enquiry how he could offer up that to God which was not his own both because it was found in a publick place and in all probability utterly lost to his owner and because he had no doubt a warrant and inspiration for it from the great Lord and supreme owner of all things caught in a thicket by his horns and Abraham went and took the ram and offered him up for a burnt-offering in the stead of his son 14. And Abraham called the name of that place ‖ That is the Lord will see or provide Jehovah-jireh z The same Hebrew Letters differently pointed make the sense either active the Lord will see i. e. provide or take care of those that commit themselves and their affairs to him or passive the Lord will be seen i. e. will appear and shew himself in the behalf of all those that love him as it is said to this day a Wherein Moses wrote this Book this is still used as a Proverb in the mount b i. e. In greatest extremities and distresses as we say at the pits brink of the LORD it shall be seen c Or the Lord shall be seen or manifested And although these words are used by way of remembrance of this great deliverance and by way of accommodation to such like eminent preservations from great dangers yet they may have a further respect and may signifie that this was but an earnest of further and greater blessings to be expected in this place where the Temple was built and the Lord Christ was manifested in the Flesh. 15 And the angel of the LORD called unto Abraham out of heaven the second time 16 And said * Psal. 105. 9. Luk. 1. 73. Heb. 6. 13. By my self have I sworn d So the Lord swears by his name Ier. 44. 26. By his soul in the Hebrew text Ier. 51. 14. By his Holiness Amos 4. 2. Which is the same with by himself here Hence also it appears that the Angel who speaks here is Christ and God because this is Gods prerogative to swear by himself as appears from Heb. 6. 13. saith the LORD for because thou hast done this thing e Not that Abraham by this act did properly merit or purchase the following promises as plainly appears because the same things for substance had been freely promised to Abraham long before this time and action Gen. 12. 2. and 13. 16. onely what before was promised is now confirmed by an Oath as a Testimony of that singular respect which God had to Abraham and to this heroical instance of Faith and Obedience and hast not with-held thy son thine onely son 17 That in blessing I will bless thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the sea †Heb. lip shore and thy seed shall possess the gate f i. e. The City by an usual Synecdoche as Deut. 12. 15. and 18. 6. all the Cities and consequently the Country adjacent gate for gates The sense is they shall subdue their Enemies For the gates of Cities were the places both of jurisdiction or judicature Deut. 21. 19. and 22. 15. Amos 5. 12 15. Zech. 8. 16. and of fortification and chief strength in War Iudg. 5. 8. Psal. 147. 13. Isa. 22. 7. Ezek. 21. 22. And this promise was fulfilled both literally in Israels conquest of Canaan in David Solomon c. and spiritually in Christ Psal. 110. 1 2 3. of his enemies 18 * Chap. 12. 3. and 18. 18. Acts 3. 25. Gal. 3. 8. And in thy seed shall all the nations of the Earth be blessed because thou hast obeyed my voice 19 So Abraham returned unto his young men and they rose up and went together to Beer-sheba and Abraham dwelt at Beer-sheba 20 And it came to pass after these things that it was told Abraham saying Behold * Chap. 11. 29. Milcah she hath also born children unto thy brother Nahor g This narration and Genealogy is added for Rebekahs sake and to make way for the following relation 21 Huz his first-born and Buz h From whom descended as some conceive Elihu the Buzite Iob 32. 2. his brother and Kemuel the father of Aram i So called possibly because he dwelt amongst the Syrians as Iacob for the same reason was called a Syrian Deut. 26. 5. But there was another more antient Aram from whom the Syrians descended Gen. 10. 22. 22 And Chesed and Hazo and Pildash and Jidlaph and Bethuel 23 And Bethuel begat * Called Rom. 9. 10. Rebecca Rebekah k Afterwards Isaac's Wife Chap. 24. these eight Milcah did bear to Nahor Abrahams brother 24 And his concubine l
Or 2. forward to the doubtful and miserable condition of Gad. 19 Gad troup z i. e. 〈◊〉 of enemies shall frequently invade his country â—…d for 〈◊〉 conquer and spoil it And so it came to pass becaâ—… the inheritance of that tribe lay beyond 〈◊〉 near to the Ammoâ—… â—…nd Moabites two inveterate enemies of 〈◊〉 and to other hostile nations on the East shall overcome him but he shall overcome at the last a Or afterward This was fulfilled 1 Chron. 5. 18. c. He shews that the events of the Wars should be various but Gad should one time or other spoil his spoilers See Deut. 33. 20. 20 Out of Asher b i. e. Out of the land of Aher Or As for or concerning Aher his bread shall be fat c His bread-corn shall be fuller and sweeter and better than ordinary and he shall yield royal dainties d Not onely oyl for Ointments but also delicious and excellent fruits fit to be presented to a King See Deut. 33. 24 25. 21 Naphtali is a hind let loose e Not pursued by hunters nor shut up in some little enclosure but wholly left to its own freedom to seed upon the best pastures See Deut. 33. 23. Or free from the yoke which they rogether with the other Tribes did bear in Eâ—…pt free from its former restraints which â—…ke it run away mâ—…e swiftly So it may note their â—…mbleness and expedition either in encountring enemies or in avoiding dangers See Iudg. 4. 6 1â—… and 5. 1â—… Or like a â—…ame hind left to its liberty in which the owner takes delight as Prov. 5. 19. For he seems to be commended rather for arts of Peace then War And this may note that his temper and conversation was civil obliging and amiable which sence the next words favour he giveth goodly words f His speeches and discourses with others are fair and friendly and winning It is not strange that this Tribe was generally of a sweeter disposition than others seeing it is commonly observed that there is a great difference in the tempers of people of divers Provinces or cities bordering one upon another But this verse may be otherwise rendred according to the opinion of a late learned writer Napthali is a tree so the Hebrew word signifies onely jod is inserted here as it is in the same word Isa. 1. 29. and 61. 3. shot forth or spread forth into many branches for the Hebrew verb Shalach is oft used concerning trees and their shooting forth of branches as Psal. 80. 11. Ezek. 17. 6. and 31. 5. sending forth goodly branches the word â—…re which is by others rendred words here signifying branches as either the same word or one coming from the same root and consisting of the same radical Letters is taken Isa. 17. 6 9. And it is usual in the Hebrew language for two words coming from the same root to exchange their significations And this interpretation is favoured by the antient Interpreters the LXX and one of the Arabick Manuscripts which make Napthali here to be compared to a goodly tree bringing forth excellent fruit 22 Joseph is a fruitful bough g In regard of those two numerous Tribes which proceeded from his two sons even a fruitful bough by a well h Or fountain or water-course which scituation doth much further the growth of trees See Psal. 1. 3. and Ezek. 19. 10. whose †Heb. daughters branches run over the wall i i. e. Which is planted by a wall whose heat furthers its growth no less than the moisture of the water doth 23 The archers k i. e. His adversaries as well his own brethren as his Master and Mistress have sorely grieved him l With their scoffes and slanders and injuries which in Scripture are oft compared to Arrows and shot at him and hated him 24 But * Job 29. 20. his bow l Wherewith he opposed his enemies which was no military bow but that which he opposed to all their injuries to wit his own vertue his innocence his patience his temperance his faith and hope in God whereby he resâ—…sted and vanquished all the temptations and difficulties which he met with so that all his enemies coâ—… neither detile nor destroy him abode in strength and the armes of his hands were made strong by the hands of the mighty God of Jacob m i. e. Of my God the noun for the pronoun which is frequent When men forsook and persecuted him my God and his God stood by him He sheweth that it was not Iosephs Wisdom or Courage but Gods gracious assistance that made him conquerour from thence is the Shepherd the stone of Israel n Either 1. From that great deliverance vouchsafed by God to Ioseph it is that Israel or Iacob hath a shepherd to feed him a stone to lay his head upon as once he did Gen. 28. 11. or a rock of refuge to flie to in his great distresses or a foundation stone or corner stone or pillar to sustain and preserve Iacobs house Or rather 2. from the hands of the mighty God of Iacob last mentioned or from the God of his father as it follows the next verse So the sence is this Though Ioseph was a blessed instrument in this wonderful work yet the God of Jacob was the chief authour of it by whose wise and merciful providence it was so ordered that Joseph should be first sold and afterward advanced and all in order to this end that his Israel with whom he hath been pleased to make a gracious and everlasting Covenant should have a shepherd to feed him in the time of Famine and a stone or rock to support him 25 Even by the God of thy father o Here he explains and determines that doubtful expression from thence by adding even by or rather from as this particle Mâ—…m properly signifies and was just now used the God of thy father i. e. who hath chosen and loved thy father and made a league with him and blessed him with all manner of blessings who shall help thee and by the Almighty who shall bless thee with blessings of heaven above p i. e. The sweet and powerful influences of the heavenly bodies and the dews and rains which fall from heaven whereby the fruits of the earth are produced in great plenty See Levit. 26. 4. Deut. 28. 12. and 33. 14. blessings of the deep that lieth under q i. e. Of that great sea of waters both about the earth and in the earth whence come those springs and rivers by which the earth is moistned and made fruitful See Gen. 1. 2. and 7. 11. and Deut. 8. 7. blessings of the breasts and of the womb r Whereby both men and beasts shall be greatly multiplyed and abundantly supplied with all necessaries This was true 1. in the extent of the blessings Ihmael was excluded from Abrahams blessing and my brother excluded from Isaacs blessing but
have brought thee out of the land of Egypt e And so by right of redemption thou art mine * chap. 13. 3. out of the house f i. e. The place for so the word house is sometimes used as Iudg. 16. 21. of †Heb. servants bondage 3 Thou shalt have no other Gods g Heb. There shall not be to thee another God or other Gods to wit Idols which others have esteem and worship as Gods and therefore Scripture so calls them by way of supposition Deut. 32. 21. 1 Sam. 12. 21. 1 Cor. 8. 4 5. but thou shalt not have them in any sueh reputation or veneration but shalt forsake and abhor them and cleave unto me alone before me h i. e. In my presence in my House or Church which you are where I am especially present and therefore for you to worship any other God is most impudent Idolatry even as when a Woman commits Adultery before her husbands face He may also intimate that all the Idolatry which any of them shall hereafter commit though never so cunningly and secretly managed is manifest to his eyes Psal. 44. 20 21. Others Translate it with me or besides me as it is rendred Matth. 12. 30. He forbids the worship of all others not onely in opposition to him but also in conjunction with him or subordination to him See 2 King 17. 33. Exod. 32. Act. 7. 41. Revel 19. 10. and 22. 8 9. 4 * Lev. 26. 1. Psal. 97. 7. Thou shalt not make i Either in thy mind or with thy hand Act. 17. 29. or by thy command unto thee k i. e. For thy use or for thee to worship for otherwise they were not absolutely forbidden to make any images but onely to make them for worship as may appear by comparing this place with Levit. 19 4. Deut. 4. 15. and Amos 5. 26. with Acts 7. 43. and from Levit. 26. 1. where the setting up of a pillar or stone is as absolutely forbidden as the making of an Image And therefore as the former is not forbidden to be done simply and universally as appears from Ios. 24. 20. 1 Sam. 7. 12. but onely to be done in order to worship so also is the latteâ—… Moreover there were Cherubims and other images in the Temple and afterwards the brasen Serpent which because they were not made to be worshipped neither were indeed nor were ever esteemed to be any contradictions to this Law any graven image l Or molten or any other image as is most evident from the nature and reason of the precept Nor is any thing more common then such synecdochical expressions wherein under one kind named all other things of the like nature are contained But for more abundant cautioâ—… and to put all out of doubt he adds a more general word nor any likeness or any likeness of any thing that is in heaven m As of God Deut. 4. 15. Esa. 44. 9 20. Angels Sun Moon or Starrs which the Heathens worshipped Deut. 4. 19. and 17. 3. above or that is in the earth n As of Men and Beasts and creeping things which the Egyptians and other Gentiles worshipped as Gods See Deut. 4. 16 17. Isa. 44. 13. Ezek. 23. 14. beneath or that is in the water o As of Fishes such as Dagon was or Serpents Crocodiles and such other Egyptian Deities under the earth p This is emphatically added to note the singular care of Divine Providence in bringing the waters under the earth which naturally are lighter and higher than it and therefore might easily overwhelm it Compare Psal. 104. 6. 5 Thou shalt not bowe down thy self q Not onely inward reverence is forbidden but also all outward gestures that naturally or customarily express reverence whether bowing down the body as here or bending the knee as 1 King 19. 18. or kissing the Idol or ones hand towards it as Iob 31. 27. Hos. 13. 2. one gesture being by a Synecdoche named for all to them r Nor before them for to bow to them and to bow before them are expressions in Scripture of the same extent and use as appears by comparing this place with Levit. 26. 1. 2 Chron. 25. 14. and 2 Sam. 7. 22. with 1 Chron. 17. 25. and Matth. 4. 9. with Luke 4. 7. nor serve them s Or Worship him either inwardly in thy mind or outwardly by any sensible mean or sign of worship given to them as incense or sacrifice vowing to them or swearing by them or the like for I the LORD thy God am a * chap. 34. 14. Deut. 6. 15. Josh. 24. 19. Nah. 1. 2. jealous t i. e. Impatient of any partner in thy love and worship and full of wrath against them that give my glory to images Isa. 42. 8. as jealousie is the rage of a man Prov. 6. 34. against the defiler of his marriage bed God is pleased to call and account himself the husband of his Church and people Ier. 2. 2. Hos. 2. 19. and therefore Idolatry is called Adultery Deut. 31. 16. Ier. 3. 3 10. and Gods anger against Idolaters Iealousie God u The word el properly signifies the strong God and shews Gods ability to avenge himself as the word jealous notes his readiness and resolution to do it * chap. 34. 7. Num. 14. 18. 1 King 21. 29. Job 5. 4. and 21. 19. Isa. 14 20 21. and 65. 6 7. Jer. 2. 9. and 32. 18. visiting x i. e. remembring enquiring into or punishing as that word is commonly used as hath been noted before the iniquity of the fathers upon the children y Quest. How can this be just Answ. 1. All are born sinners and are children of wrath and therefore justly punishable for their own sins Answ. 2. He speaks not here of eternal damnation but of temporal punishments in which there is no shadow of injustice as appears 1. because the sins of parents are oft punished in their children even in humane Courts as is manifest in Traitors which practise being acknowledged to be just it cannot with any sense be accounted unjust in God 2. Because such external punishments have more good than evil in them and are in many and may be so in others if thâ—…selves do not hinder it instruments of the greatest good exercises of their vertues and graces and means of their eternal happiness 3. Because children are a part and the possession of their Parents and therefore it is not unjust if they suffer with them and for them Answ. 3. This is to be understood with an exception of Repentance and penitent children as appears from Ezek. 18. And if any such be temporally punished for their fathers sins God will abundantly recompence it to them some other way But if children tread in their fathers sinful steps it is but just that they should partake of their plagues unto the third and fourth generation z And further too as appears
said to stand there because they are said to have entred into covenant with God because their Parents did so in their nâ—…me and for their use when the LORD said unto me Gather me the people together and I will make them hear my words that they may learn to fear me all the dayes that they shall live upon the earth and that they may teach their children 11 And ye came near and stood under the mountain and the * Exod. 19. 18. mountain burnt with fire unto the †Heb. heart midst of heaven h Flaming up into the air which is oft called Heaven and the midst or the heart of it is not onely that which is strictly and properly the middle part but that which is within it though but a little way in which sense places or persons or things are said to be in the heart of the Sea Exod. 15. 8. Prov. 23. 34. Ezek. 28. 2. and Christ in the heart of the Earth Matth. 12. 40. with darkness clouds and thick darkness 12 And the LORD spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude i i. e. No resemblance or representation of God whereby either his essence or properties or actions were represented such as were usual among the heathens †Heb. save a 〈◊〉 onely ye heard a voice 13 And he declared unto you his covenant which he commanded you to perform even * Exod. 34. 28. ten commandments and * Exod. 24. 12. he wrote them upon two tables of stone 14 And * Exod. 21. 1. the LORD commanded me at that time to teach you statutes and judgments k i. e. The ceremonial and judicial Laws which are here distinguished from the moral or the Ten Commandements ver 13. that ye might do them in the land whither ye go over to possess it 15 Take ye therefore good heed unto your selves l By which caution he insinuates mans great proneness to the worship of images God who in other places and times did appear in a similitude in the fashion of a man now in this most solemn appearance when he comes to give eternal Laws for the regulation and direction of the Israelites in the worship of God and in their duty to men he purposely avoids all such representations to shew that he abhors all Worship of images or of himself by images of what kind soever as it here follows ver 16 17 18 19 because he is the invisible God and cannot be represented by any visible image See Isa. 40. 18. Act. 17. â—…9 for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb m out of the midst of the fire 16 Lest ye corrupt your selves n i. e. Corrupt your minds with mean and carnal thoughts of God Or corrupt your ways or courses by worshipping God in a corrupt manner or by falling into Idolatry and * Exod 24. 5. make you a graven image o To wit for worship or for the representation of God as it is explained ver 19. for otherwise it was not simply unlawful to draw the picture or make a figure of a man or a beast the similitude of any figure the likeness of male or female 17 The likeness of any beast p Whereby the Heathen nations did represent and worship God some by an Ox some by a Goat or an Hen or a Serpent or a Fish c. that is on the earth the likeness of any winged fowl that flieth in the air 18 The likeness * Rom. 1. 23 of any thing that creepeth on the ground the likeness of any fish that is in the waters beneath the earth 19 And lest thou * Chap. 17. 3. Joâ—… 31. 27. lift up thine eyes unto heaven and when thou seest the sun and the moon and the stars even * Gen. 2. 1. all the host of heaven shouldest be driven to worship them q i. e. Strongly enclined and in a manner constrained partly by the glory of these heavenly bodies which may seem to be made for higher purposes than to inlighten this lump of earth partly from that natural propension which is in men to Idolatry Or shouldest be driven or thrust to wit out of the way of the Lord as it is more fully expressed Deut. 13. 5. or be seduced or led aside as silly sheep easily are and worship them Or shouldest be cast down or throw down thy self and worship them i. e. Worship them by falling down before them and serve them which the LORD thy God hath ‖ Or 〈◊〉 divided unto all nations r Which are not Gods but Creatures made not for the worship but for the use of men yea of the meanest and most barbarous people under Heaven and therefore cannot without great absurdity be worshipped especially by you who are so much advanced above other Nations in Wisdome and Knowledge and in this that you are my peculiar people under the whole heaven 20 But the LORD hath taken you and * 1 King 8. 51. Jer. 11. 4. brought you forth out of the iron furnace s i. e. The furnace wherein Iron and other Metals are melted to which Egypt is fitly compared not only for the Torment and Misery which they there indured but also because they were throughly tried and purged thereby as Metals are by the fire even out of Egypt to be unto him a people of inheritance t His peculiar possession from generation to generation See Exod. 19. 5. Deut. 7. 6. Tit. 2. 14. And therefore for you to forsake God and worship Idols will be not only wickedness and madness but most abominable ingratitude as ye are this day 21 Furthermore * Num 20. 1â—… the LORD was angry with me for your sakes and sware that I should not go over Jordan and that I should not go in unto that good land which the LORD thy God giveth thee t God hath granted you the favour which he denyed to me which greatly increaseth your obligation to God for an inheritance 22 But I must die in this land I must not go over Jordan but ye shall go over and possess that good land 23 Take heed unto your selves lest ye forget the covenant of the LORD your God which he made with you and make you a graven image or the likeness of any thing * Exod. 20. 4 5. which the LORD thy God hath forbidden thee u Or commanded thee to wit not to do which is easily understood by comparing this place with Exod. 20. 4 5. and with Gen. 3. 11. where this phrase is fully expressed See more on Levit. 4. 2. Deut. 3. 37. 24 For the * Chap. 9. â—… Isa. 33. 14. Heb. 12. 2â—… LORD thy God is a consuming fire x A just and terrible God who notwithstanding his special relation to thee will severely punish and destroy
many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves yet did they eat the passover otherwise than it was written z They had so eager a Desire to partake of this Ordinance that rather than neglect it they would venture upon it with some Ceremonial Uncleanness upon them but Hezekiah prayed for them saying †〈…〉 The good LORD pardon every one 19 That prepareth his heart to seek God the LORD God of his fathers though he be not cleansed according to the purification of the sanctuary a i. e. With that Ceremonial Purification which was required of them that came into Gods Sanctuary So he calls it to distinguish from that Moral and Internal Purity which they are here acknowledged to have 20 And the LORD hearkened to Hezekiah and healed the people b From their Uncleanness which it self was a Spiritual Disease and which probably produced a Disease or Distemper or Trouble in their Minds and Consciences which also had formerly brought and might justly now bring even outward Diseases upon the Body or at least Guilt which is a Disease upon the Soul From all which the Lord was pleased now to heal them by pardoning this their Sin and accepting them and their Services as if they had been clean Which it is likely God was pleased to manifest by some outward Sign possibly by fire from Heaven consuming the Sacrifices which was the usual Token of Gods Approbation as hath been formerly noted more than once 21 And the children of Israel that were †Heb. found present at Jerusalem kept the feast of unleavened bread seven days with great gladness and the Levites and the priests praised the LORD day by day singing with †loud instruments unto the LORD 22 And Hezekiah spake †Heb. instruments of strength comfortably unto all the Levites c Encouraged them to a chearful and diligent Attendance upon their Holy Ministrations by the Promise of his Favour and utmost Care for them which he faithfully performed ch 31. 4 c. that taught the good knowledge of †Heb. to the heart of all c. the LORD d Who by their Office were to instruct and build up the People in the Knowledge and Fear of God which is mentioned as the Cause of his Respect and Kindness to them which was for their works sake as it is said 1 Thes. 5. 13. and they did eat throughout the feast seven days offering peace-offerings and making confession e Either 1. Confessing their Sins which Work was to accompany many of their Sacrifices of which see Levit. 5. 5. 16. 21. Or rather 2. Confessing Gods Goodness or praising of God which oft goes under this Name as 1 Chron. 16. 8 24. which also seems to be more proper work for this Season of Joy unto the LORD God of their fathers 23 And the whole assembly took counsel to keep * See 1 Kin. 8. 65. other seven days and they kept other seven days with gladness f Not in the same manner as they had done the former with offering new Paschal Lambs and eating onely Unleavened Bread of which there is not the least intimation in the Text but onely in the solemn Worship of God by Sacrifices and Prayers and Praises and publick Instruction of that great Congregation in the Good Knowledge of the Lord which was so dear to Hezekiah v. 22. and at this time most seasonable and necessary for the People after so long and dismal a Night of Ignorance Superstition and Idolatry as both Israel and Judah had been involved in 24 For Hezekiah king of Judah †Heb. lifted up or offered did give to the congregation g First to God to whom the parts appointed were offered in way of Thanksgiving and then to the People who feasted upon the Relicks as the Offerer used to do in Peace-offerings and Hâ—…zekiah who was the Offerer gave away his Right in the Remains of the Sacrifices to the People a thousand bullocks and seven thousand sheep h Which Generosity is the more considerable because it was in the Beginning of his Reign when he found the Royal Exchequer exhausted and empty and when he had been at great Expence about the Cleansing and refitting of the Temple and making Preparations for this great Feast and the princes gave to the congregation a thousand bullocks and ten thousand sheep and a great number of priests sanctified themselves i Having now both more Time and further Need of sanctifying themselves to offer these Numerous Sacrifices 25 And all the congregation of Judah with the priests and the Levites and all the congregation that came out of Israel and the strangers that came out of the land of Israel and that dwelt in Judah rejoyced 26 So there was great joy in Jerusalem for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem 27 Then the priests the Levites k Those of the Levites who were Priests also for to them onely this Work belonged 1 Chron. 23. 13. Or the Priests and the Levites For as the Levites did some other part of the Priests Work at this time it is not strange if they did this also Or the Priests might bless by solemn pronunciation of the Blessing and the Levites by their Acclamations or with their Musical Instruments arose and * Numb 6. 23. blessed the people l Either commended them for their great Zeal and Diligence in Gods Service Or rather solemnly prayed to God to bless them and their Prayer was not in vain as the following words shew and their voice was heard and their prayer came up to †Heb. the habitation of his holiness his holy dwelling place even unto heaven CHAP. XXXI 1 NOw when all this was finished all Israel that were †Heb. found present went out to the cities of Judah and * 2 Kin. â—… 〈◊〉 brake the †Heb. 〈◊〉 images in pieces and cut down the groves and threw down the high places and the altars out of all Judah and Benjamin in Ephraim also and Manasseh †Heb. until to make an end until they had utterly destroyed them all Then all the children of Israel returned every man to his possession into their own cities a Either 1. In those Cities belonging to Ephraim and Manasseh which the Kings of Judah had formerly taken from the Kings of Israel Or 2. In the Tribes of Ephraim and Manasseh For although these were a part of Hoshea's Kingdom yet Hezekiah presumed to do this partly by vertue of the Law of God to which both Israel and Judah owed Subjection which commanded the extirpation of these things out of the whole Land of Canaan Partly by the special Impulse and Direction of Gods Spirit which sometimes did put persons upon Heroical and Extraordinary Actions not to be drawn into Imitation And partly because he knew that Hoshea
a The next day but one after the feast of Tabernacles which begun on the 14th day and ended on the 22 day Levit. 23. for their consciences having then been fully awakened by the law read to them and their hearts being full of grief for their great sins which they were not allowed to express in that time of publick joy and triumph now when that was past they resume their former thoughts and passions and recalling their sins to mind set apart a day for solemn fasting and humiliation the children of Israel were assembled with fasting and with sackcloths and with earth upon them 2 And * Ezra 1â—… 11. Chap. 13. â—…0 the seed of Israel separated themselves from all †Heb. 〈◊〉 of a 〈◊〉 strangers b From all familiar and unnecessary society with the heathens and particularly from those strange Women whom some of them had married For though Ezra had done this formerly Ezra 10. as far as he had knowledge of the persons faulty and power to redress their faults yet it seems there were some criminals who were either without his knowledge or out of his power or these were some new delinquents that since that time had fallen into the same errour and shewed the truth of their repentance by the forsaking of their beloved sins and dearest relations See again Nehe. 13. 3. and stood and confessed their sins and the iniquities of their fathers c Which they confess partly as one cause of their present sufferings and partly because they by their practises had justified their fathers sins and made them their own 3 And they stood up in their places and read in the book of the law d So as they did before giving them the sense of what they read of which see on ch 8. 7 8. of the LORD their God one fourth part of the day e To wit for three hours for there were accounted 12 hours in their day Iohn 11. 9. Probably they began after the morning sacrifice at which divers religious people used to be present but now they were all assembled together upon this great occasion and they continued their work from that time till the evening sacrifice with which they closed the work of the day and another fourth part they confessed f Both Gods mercies as appears from the matter of the following prayer and their own sins as is expressed v. 2. this day being chiefly set apart for that work and worshipped the LORD their God g Partly by the acknowledgment and adoration of his wonderful mercy in forgiving their sins and saving them from the deserved judgments which they either felt or feared and giving them his law and the knowledge thereof and partly by imploring his further grace and mercy to them 4 Then stood up upon the ‖ Or 〈◊〉 stairs of the Levites h Or upon the scaffold c. i. e. Upon such stairs or rather scaffolds or pulpits as the Levites used to stand upon when they taught the people But you must not think that all the persons here named stood in one place and uttered the following words together which would have caused great confusion in their speeches by which means but few of the people could have distinctly heard or understood them but that they stood upon several pulpits each of them either teaching of that part of the Congregation which was allotted to him or praying or blessing God with them Jeshua and Bani Kadmiel Shebaniah Bunni Sherebiah Bani and Chenani and cried with a loud voice i Thereby testifying their deep sense of their sins and miseries and their servent and importunate desire of Gods mercy unto the LORD their God 5 Then the Levites Jeshua and Kadmiel Bani Hashabniah Sherebiah Hodijah Shebaniah and Pethahiah said k All the following words Either therefore they all used the same words being composed and agreed upon by Ezra and themselves or they all prayed in the same manner and to the same purpose having agreed among themselves concerning the matter of their confessions and prayers And these are the words which one of them used and it is implied that the rest of their prayers were of the same nature stand up and bless the LORD your God for ever and ever l From day to day as long as you live and to all eternity and blessed be thy glorious name which is exalted above all blessing and praise 6 Thou even thou art LORD alone * Gen. 1. 1. thou hast made heaven the * Deut. 10. 14. heaven of heavens with all their host the earth and all things that are therein the seas and all that is therein and thou preservest them all and * Gen. 2. 1. the host of heaven m Either 1. The stars which after their manner worship and praise God as all the creatures do after their manner of which see Psal. 148. or rather 2. The Angels who are so called as 1 King 22. 19. Luke 2. 13. who do worship God truly and properly And it is most usual and reasonable to understand all words properly where there is no need of a figurative interpretation And if this were understood of metaphorical and objective worshipping of God there seems to be no reason to appropriate that to the host of Heaven to wit the stars seeing the hosts of sea and earth do in that sense worship God no less than the stars do namely in giving Angels and men matter and occasion of worshipping and praising of God worshippeth thee 7 Thou art the LORD the God who didst choose * Gen. 11. 〈◊〉 12. 1. Abram n Out of the midst of all his nation and family When thou didst pass by and neglect the rest of them suffering them to walk on in their idolatrous and destructive courses thou didst chuse and single out him to serve and glorify thee to be Father of all the faithful the progenitor of the Messias and the person in whom not we only but all nations should be blessed and to enjoy thee to all eternity and broughtest him forth out of Ur of the Chaldees and gavest him the name of * Gen. 17. â—… Abraham 8 And foundest his heart * Gen. 15. â—… faithful before thee o When thou madest that admirable trial of his faith and obedience in requiring him to offer up his onely son Isaac thou didst find out and discover his faithfulness which was well known to thee before and also was wrought in him by thy grace and madest a * Gen. 12. 7 15. 18. 17. 7 8. covenant with him to give the land of the Canaanite the Hittite the Amorite and the Perizzite and the Jebusite and the Girgashite to give it I say to his seed and hast performed thy words for thou art righteous 9 * 〈◊〉 2. 25. 〈◊〉 And didst see the affliction of our fathers in Aegypt and heardest their cry by the Red sea 10 And * 〈◊〉
is in his Presence and under his Providence So far am I from imagining that God cannot see through a dark Cloud as you traduced me Chap. 22 13. that I very well know that even Hell it self that place of utter darkness is not hid from his sight k i. e. The place of destruction as it is also used Prov. 15. 11. by a Metonymy of the Adjunct l To wit such as to keep it out of his sight 7. * Chap. 9. 8. Psal. 104. 2 c. He stretcheth out the North m i. e. The Northern Pole or part of the Heavens which he particularly mentions and puts for the whole visible Heaven because Iob and his Friends lived in a Nothern Climate and were acquainted only with that part of the Heavens the Southern Pole and parts near it being wholly unknown to them The Heavens are oft and fitly said to be spread or stretched out like a Curtain or Tent to which they are resembled over the empty place n To wit the Air so called not Philosophically as if it were wholly empty but popularly because it seems to be so and is generally void of solid and visible bodies and hangeth the earth upon nothing o Upon its own Center which is but an imaginary thing and in truth nothing Or upon no Props or Pillars but his own Power and Providence Which is justly celebrated as a wonderful Work of God both in Scripture and in Heathen Authors 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them p This also is a miraculous Work of God considering the nature of these Waters which are fluid and heavy and pressing downward especially being oft-times there in great abundance and withal the quality of the Clouds which are thin and loose bodies of the same nature with Fogs and Mists upon the Face of the Earth and therefore of themselves utterly unable to bear that weight and to keep up those Waters from falling suddenly and violently upon the Earth 9. He holdeth back q i. e. To wit from our view that its lustre and glory should not reach us and so dazle our sight he covereth it with a Cloud as the next words explain it Or He holdeth fast or binds together or strengthens it that it may be able to bear that burden the face of his throne r Either 1. this lower Air which is as the Face or open part of the Heavens which is often called God's Throne as salm 11. 4. Isa. 66. 1. Amos 9. 6. Or 2. the appearance or manifestation of the Heaven of Heavens where he dwelleth whose light and glory is too great for mortal eyes which therefore by Clouds and other ways he hides from us and spreadeth his cloud upon it 10. * Ps. 33 7. 104 9. He hath compassed the waters s To wit of the Sea for of the upper Waters coming out of the Clouds he spake before with bounds t Which are partly the Rocks and Shores and principally God's appointment made at the first Creation and renewed after the Deluge Gen. 9. 11. 15. that the Waters should not overwhelm the Earth See Iob 38. 8 10 11. Psalm 104. 3. Ier. 5. 22. †Heb. until the end of light with darkness until the day and night come to an end u i. e. Unto the end of the World for so long these Vicissitudes of Day and Night are to continue Gen. 8. 22. 9. 9 c. Ier. 5. 22. 31. 35 36. 11. The pillars of heaven x Either 1. those Mountains which by their height and strength may seem to reach and support the Heavens as the Poets said of Atlas for this is a Poetical Book and there are many Poetical expressions in it These tremble sometimes by force of Earthquakes or by God's glorious appearance in them as Sinai did Or 2. Holy Angels but they are not subject either to trembling or to God's rebuke Or 3. the Heavenly Bodies as the Sun and Moon and Stars which as they may seem in some sort to support so they do certainly adorn the Heavens And we know Pillars are oft made not for support but only for Ornament as the two famous Pillars of the Temple Iachin and Boaz 1 Kings 7. 21. And these oft-times seem to tremble and be astonished as in Eclipses or Tempests and terrible Works of God in the Air by which they are frequently said to be affected and changed because they seem so to us and many things are spoken in Scripture according to appearance See Isa. 13. 10. 24. 23. Ioel 2. 10 31. Mat. 24. 29. c. Either 1. when God rebuketh them for God is sometimes said in Scripture to rebuke the lifeless Creatures which is to be understood figuratively of the Tokens of God's anger in them Or 2. when God reproveth not them but men by them manifesting his displeasure against sinful men by Thunders or Earthquakes or prodigious Works tremble and are astonished at his reproof y. 12. * Isa. 51. 15. He ‖ Or stilleth Chap. 38. 11. divideth the sea z He speaks either 1. of God's dividing the Red-sea for the Israelites to pass over And consequently the Hebrew word Rahab which here follows and is translated pride or the proud is meant of Egypt which is oft called Rahab as Psalm 87. 4. 89. 10. Isa. 51. 9. But it seems most probable that that Work was not yet done and that Iob lived long before Israels coming out of Egypt Or rather 2. of the common Work of Nature and Providence in raising Tempests by which he breaketh or divideth the Waves of the Sea by making deep Furrows in it and casting up part of the Waters into the Air and splitting part of them upon the Rocks and Shores of the Sea with his power and by his understanding a i. e. By his wise Counsel and administration of things so as may obtain his own glorious ends he smiteth thorough †Heb. pride the proud b Either 1. the Whale which is called King over all the children of pride Job 41. 34. and which is sometimes by force of Tempests cast upon the shore Or rather 2. the Sea which is fitlâ—… called proud as its Waves are called Iob 38. 11. because it is lofty and fierce and swelling and unruly which God is said to smite when he subdues and restrains its rage and turns the storm into a calm 13. By his * Psal. 33. â—… spirit c Either 1. by his Divine Vertue or Power which is sometimes called his Spirit as Zach. 4. 6. Mat. 12. 28. Or 2. by his holy Spirit to which the Creation of the World is ascribed Gen. 1. 2. Iob 33. 4. Psalm 33. 6. he hath garnished the heavens d Adorned or beautified them with those glorious Lights the Sun and Moon and Stars his hand hath formed the †Heb. 〈◊〉 〈◊〉 a bâ—…r
God's Image no less than my self to whom therefore I owed some respect for God's sake 16. If I have withheld the poor from their desire m i. e. Denied them what they desired of me either in justice or from necessity For he was not obliged to grant their vain or inordinate desires or have caused the eyes of the widow to fail n To wit with tedious expectation of my justice or charity I durst neither deny nor delay my help when they required and needed it 17. Or have eaten my morsel my self alone o without communicating part of my Provisions or Estate to the Poor as it follows and the fatherless p This one kind of necessitous persons is put for all the rest hath not eaten thereof 18. For from my youth q As soon as I was capable of managing my own Affairs and of doing good to others he was brought up with me r In my Family or at least under my care and protection as with a Father s i. e. With all the diligence and tenderness of a Father and I have guided ‖ That is the widow her t i. e. The Widow mentioned v. 16. and commonly joyned with the Fatherless from my Mothers womb u i. e. From my tender years ever since I was capable of discerning good and evil I have made conscience of this Duty and this my continuance in well-doing is a good Evidence of my sincerity therein 19. If I have seen any perish for want of clothing x When it was in my power to cloath and arm them against cold and nakedness or any poor without covering 20. If his loyns have not blessed me y i. e. Given him occasion to bless and praise me and to pray to God to bless me for covering them the loyns being put synecdochically for the whole Body See â—…he like expression Deut 24. 13. and compare Gen. 4. 10. Luke 16. 9. and if he were not warmed with the fleece of my sheep z With clothing made of my Wool 21. If I have lift up mine hand against the fatherless a To smite him with the Fist of wickedness as the phrase is Isa. 58. 4. to bring him to the Judgment-seat that under colour of Justice I might take away his Right as powerful Oppressors use to do or any ways to threaten injure or crush him when I saw my help in the gate b When I understood my advantage against him and that I could influence the Judges to do what I pleased 22. Then let mine arm fall from my shoulder-blade c I am contented that that arm which hath been so wickedly employed may either rot off or fall out of joynt and so be useless and burdensom to me and mine arm be broken from ‖ Or the channel bone the bone 23. For * Isa. 13. 6. Ioel 1. 15. destruction from God was a terrour to me d I was so far from denying or questioning God's Providence wherewith you seem to charge me that I always reverenced it and when by reason of my great Wealth and Power and Interest I had little reason to fear man I stood in awe of God and of his judgments and made it my care and business to please God and by reason of his highness e Or Excellency or Majesty which is most glorious and terrible I could not endure f I found my self utterly unable either to oppose his power or to bear his wrath and therefore I durst not provoke him by any impiety or injustice 24. * Mar. 10. 24. 1 Tim. 6. 17. If I have made gold my hope g i. e. The matter of my hope and trust placing my chief joy and satisfaction in worldly wealth expecting safety and happiness from it Compare Psalm 62. 10. or have said to the fine gold Thou art my confidence 25. * Psa 62. 10. If I rejoyced h To wit carnally and excessively esteeming my self happy therein without God's love and favour for otherwise it is not only lawful but a duty and gift of God moderately and thankfully to rejoyce in the good things of this life Of which see Deut. 12. 7. Eccles. 2. 24. 25 26. 3. 12 13. 5. 18 19. because my wealth was great and because mine hand had †Heb. found much gotten much i Ascribing my wealth to my own wit or industry rather than to God's goodness and mercy And these sins he the rather mentions partly for his own vindication lest it should be thought that God took away his Estate because he had abused it to pride or carnal confidence or luxury or the oppression of others c. and partly for the instruction of Mankind in succeeding generations that they might take notice of the malignity and odiousness of these practises which by most men are reputed either laudable or harmless or at worst but light and trivial miscarriages 26. * Deut. 4. 19. 11. 16. 17. 3. If I beheld k Not simply nor only with admiration for it is a glorious work of God which we ought to contemplate and admire but for the end here following or so as to ascribe to it the honour peculiar to God †Heb. the light the sun l Heb. the light to wit the Sun as appears by the opposition of the Moon following which is called the light here and Gen. 1. 16. Psalm 136. 7 8. by way of eminency because it is the great light and the fountain of light to this visible World And this is understood either 1. of Iob's worldly glory or prosperity which is oft compared to light in Scripture as the contrary is to darkness And so the sense of those and the following words is If I reflected upon my wealth and glory with pride and admiration and satisfaction But this he had now mentioned in plain and proper terms v. 25. and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions And although this be a great sin before God yet this is not one of those sins which fall under he cognizance of humane Judges as it here follows v. 28 Or rather 2. of the Sun in the Firmament and so this place speaks of the Idolatrous worship of the Host of Heaven and especially of the Sun and Moon the most eminent and glorious of that number which was the most ancient kind of Idolatry and was most frequenâ—… in the Eastern Countries in one of which Ioâ—… lived when it shined m i. e. In its full strength and glory for then it did most affect mens eves and hearts with admiration at its beauty and benefits and so move them to adore it Or when it began to â—…hine the compleat Verb being used of the beginning of it as he â—…igned is oft put for he began to reign i. e. at its first riâ—…ng which was a special
and Imperfections and Miscarriages because he is merciful and gracious a Or Benignity or Readiness to do good Thou art no less willing than able to defend and preserve all that put their Trust in thee PSAL. LXIII A Psalm of David when he was in the wilderness of Judah a Where he hid himself from Saul 1 Sam. 22. 5. and 23. 14 15. and 26. 1 2. 1 O God thou art my God b In Covenant with me early c Heb in the Morning Which implies the doing it with greatest Diligence and Speed taking the first and the best time for it as Iob 8. 5. Psal. 78. 34. Prov. 1. 28. will I seek thee * Psal. 42. 2. 143. 6. my soul thirsteth for thee d i. e. For the Presence and Enjoyment of thee in thiâ—…e House and Ordinances as the next Verse declareth it my flesh longeth e Or languisheth or Pineth away The desire of my Soul after thee is so Vehement and insariable that my very Body feels the Effects of it as it commonly doth of all great Passions for thee in a dry and †Heb. weary thirsty land †Heb. without Water where no water is f So called Either 1. Metaphorically In a Land where I want the refreshing Waters of the Sanctuary Or 2. Properly I thirst not so much for Water which yet I greatly want as for thee 2 To see g i. e. To enjoy as seeing is oft taken thy power and thy glory h Either 1. The Ark which is called God's Strength and Glory 1 Sam. 4. 21. 1 Chron. 16. 11. Psal. 78. 61. Or rather 2. The powerful and glorious Effects and Evidences of thy gracious Presence there so as I have seen thee i Whereof I have formerly had great and Comfortable Experience which makes me more sensible of my present loss and more Thirsty after those enjoyments in the sanctuary 3 Because k This is the Reason of the foregoing thirst after God â—… i. e. The Discoveries and Influences of thy Grace and Favour which thou usually impartest to thy People in the Sanctuary thy loving kindness l Is more durable and Comfortable and Satisfactory than the present Life with all imaginable Advantages belonging to it is better than life m Both for my former Tasts and Experiences of this Truth and for the assurance of my Restitution to the same blessed Enjoyments my lips shall praise thee n. 4 Thus o i. e. So as I have done and now do Or upon that occasion when I shall be restored Or for this Reason being so sensible of the sweetness of thy Favour Or certainly For this Particle is sometimes used as a note of Asseveration as it is Psal. 127. 2. Isa. 16. 6. will I bless thee while I live I will lift up my hands p Towards thee in Heaven in Prayers and Praises in thy name q According to thy Command Or with Confidence in thy Name 5 * Psal. 103. 5. My soul shall be satisfied r When thou shalt fulfil my earnest Desire of enjoying thee in the Sanctuary though now in my exile I Groan and Pine away for want of that Mercy as with †Heb. Fatnesses marrow and fatness and my mouth shall praise thee with joyful lips 6 When * Psal. 42. 8. 119. 55. I remember thee s In the mean time whilst I cannot enjoy thee I will Quiet and Comfort my self with the Thoughts and Remembrance of thy Kindness to me upon my bed t Heb. Upon my Beds implying that he was frequently forced to change his Bed and Lodging being driven from place to place and meditate on thee in the night-watches u In the several seasons of the Night which was divided into three or four Watches of which see Exod. 14. 24. Iudg. 7. 19. Mark 13. 35. When others sleep securely my sleep is interrupted by my Perplexity and Grief for my absence from thy House and when I awake my Thoughts are fixed upon thee c. 7 Because thou hast been my help therefore in the shadow of thy wings will I rejoyce x I will rest securely and joyfully in thy Protection 8 My soul followeth hard after thee y i. e. Pursueth thee Eagerly and Diligently and Resolvedly and as it were step by step when thou seemest to run away from me Which is the Emphasis of this Hebrew word My Soul and Spirit cleaveth to thee as this Verb signifies Gen. 2. 24. 〈◊〉 1â—… 11. when my Body is absent from thy Sanctuary thy right hand upholdeth me z I do not lose my â—…abour in following hard after thee for though I am not yet restored to the Enjoyment of thy Presence in thy House yet I have present supports from thee whereby my Spirit is kept from sainting under my mâ—…nifold Pressures and is enabled with Faith and Patience to wait upon thee till thou seest fit to deliver me 9. But those that seek my soul to destroy it a i. e. To take away my Life shall go into the lower parts of the earth b Either 1. Into Hell Or rather 2. Into their Grave as this Phrase is used Ezâ—…k 31. 14. 18. But how is this true when they are supposed to be devoured by Foxes v. 10. Ans. This may be understood Either 1. Of divers Persons Some of their slain might be Buried and others lye unburied Or 2. Of the same Persons they did go into the Earth but not immediately but were first devoured of Foxes and the remainders of them were Buried as is frequently done in such Cases Or this Phrase may note not so much the Place as the State of the Dead this being universally said of those that dye whether they are buried or unburied that they return to the Earth or Dust Iob 1. 21. Eccles. 12. 7. 10. †Heb. they shall make him run out like water by the Hands of the Sword They shall fall by the sword c i. e. Dye in Battel as David foretold 1 Sam 26. 10. and as was Accomplished in Saul and his followers who were David's greatest Enemies 1 Sam. 31. they shall be a portion for foxes d Their Carkasses shall be unburiedupon the Earth and thereb become a prey to Wild and Ravenous Creatures and eâ—…pecially to Foxes which were in those Parts in great abundance and which did and do seed not onely upon Fruits Cant. 2. 15. but also upon Flesh as Experience sheweth Besides some very Learned men think that the Word rendred Foxes is more general and Comprehends besides Foxes another sort of Creatures like unto them called 〈◊〉 which were very numerous in this Country Of which see on Iudg. 15. 4. 11. But the king e I who am already anointed King and who shall be actually King when these mine Enemies are fallen by the Sword He speaks of himself in the third Person either out of Modesty or out
who hast done great things O God who is like unto thee 20 Thou which hast shewed me great and sore trouble shalt quicken me again and shalt bring me up again from the * Psal. 63. 9. 88. 6. depths of the earth y i. e. From the Grave for I was like one Dead and buried and past all hope of Deliverance without thy Almighty assistance 21 Thou shalt encrease my greatness z I am assured that thou wilst not onely restore that Royal Majesty which my Son hath invaded to me but also increase my Honour and Power and comfort me on every side 22. I will also praise thee †Heb. with the â—…nstrument of Psaltery with the psaltery even thy truth O my God unto thee will I sing with the harp O thou holy one of Israel 23 My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed 24 My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto Shame that seek my hurt PSAL. LXXII A Psalm ‖ Or of for Solomon That this Psalm was made by David is Evident from v. 20. and that it was made with Respect to Solomon is no less certain from the very Title of it And that David or at least the Holy Ghost which dictated this Psalm did look beyond Solomon and unto the Messiah of whom Solomon was an Illustrious and unquestionable Type seems as manifest from divers Passages of this Psalm which do not agree to Solomon nor to any other King but the Messiah and from the Confession of the Jewish Doctors themselves who so understand it It must therefore be acknowledged that as many others are So this Psalm is also a mixt Psalm belonging to Solomon in part and obscurely and imperfectly but unto Christ more clearly and fully divers Expressions being designedly so ordered that the Reader might be led by them to the Contemplation of Christ and of his Kingdom upon this occasion Which was the more necessary for the support and Comfort of God's true Israel because the Spirit of God foresaw Solomon's dreadful Apostacy and the great Miscarriages and Calamities of his Successors and of the Kingdom under their hands and therefore was pleased to fortifie their Hearts with that glorious Condition which they should certainly enjoy under the Messiah who should certainly come 1 GIve the king a Solomon who was now anointed King his Father yet Living 1 Kings 1. â—…9 And this Psalm may seem to be made for that great and solemn Occasion thy judgments b i. e. Either 1. Thy Statutes and Precepts which are oft called God's Iudgments which as thou hast given already in thy Book so give them to him a second and a better way by writing them upon his Heart or by giving him a solid knowledge of them and an hearty Love and Obedience to them Or rather 2. Thy manner of Government or Administration â—…which is oft called Iudgment as Psal. 94. 15. Isa. 28. 6. c. that he may follow thy Example in governing thy People as thou governest them to wit in Righteousness as it follows He saith Iudgments in the plural Number because though the Office of judging and ruling was but one yet there were divers parts and Branches and Acts of it as to acquit the Innocent to Condemn the Guilty c. in all which he begs that Solomon may be directed to do as God doth or would have him to do in such Cases O God and thy righteousness c That Grace of Righteousness which is a part of thine Image and is absolutely necessary for good Government unto the kings son 2 He shall judge d To wit if thou givest him what I have desired And by this prediction he doth â—…acitly admonish him of and oblige him to the performance of his Duty herein Or Let him Iudge the Future being put for the Imperative as hath been oft observed So it is a Prayer thy people e For they are thine more than his and therefore he must not govern them according to his own Will and Pleasure but according to the Rules of thy Word and for thy Service and Glory with righteousness and thy poor f Or thy aflicted or oppressed ones for such are thine in a special manner thou art their Judge and Patron Psal. 68. 5. and hast Commanded all thy People and especially Kings and Magistrates to take a singular Care of them because they have few or no Friends with judgment 3 * See ver 16. Jer. 3. 23. The mountains g He mentioneth the Mountains and Hills as bringing forth this blessed Fruit Either because such places are usually Barren and therefore this was an Evidence of extraordinary Fruitfulness and a special blessing of God Or because they are dangerous to Passengers in Regard of the Robbers and Wild beasts which commonly abide there Whereby it is implyed that other places should do so to and that it should be common and universal shall bring peace h All manner of Prosperity and Felicity which the Hebrews frequently express by that word to the people and the little hills by righteousness 4 He shall judge i i. e. Vindicate them from their Potent oppressours as judging is used Psal. 43. 1. and oft elsewhere the poor of the people he shall save the children of the needy k Whom the Rich peradventure did seize upon for Bond-men upon some Pretence or other and shall break in pieces the oppressour 5 They shall fear l Or Reverence or Worship as this Word is used Isa. 29. 13. Compared with Mat. 15. 9. and elsewere thee m Either 1. Thee O King to whom he suddenly turneth his Speech And so this is Hyperbolically true of Solomon but truly and litterally of Christ. Or rather 2. Thee O God of whom he had spoken before and that in the second Person v. 1 2. as it is here whereas he never speaks of the King in the whole Psalm in the second Person but constantly in the third And â—…o the Sence is This shall be another blessed Fruit of this righteous Government that together with Peace true Religion shall be established and that throughout all Generations as it here follows Which was begun in Solomon's days and continued though not without Interruption in the time of his Successors the Kings of Iudah and afterwards until Christ in and by whom this Prediction and Promise was most fully accomplished Heb. With the Sun and before the Moon i. e. Whilst they continue in the Heavens Others expound it thus both Day and Night as the twelve Tribes are said to serve God Act. 26. 7. But the former Interpretation seems more probable by Comparing this Verse with v. 17. as long as the sun and moon endure * Psal. 89. 36 37. throughout all generations 6 * Hos. 6. 3. He shall come down n To wit
alter the thing that is gone out of my lips 35 Once have I sworn by my holiness x Here he gives some reasons why he would not break his Covenant with David though he should have just cause to do so and though he had upon such just cause broke his Covenant made with others first because this Covenant was confirmed by his Oath which adds not onely more solemnity but more stability and certainty to it as is evident from Heb. 6. 17. wherein he sheweth that God added an Oath to his Promise or Covenant to make and prove it to be immutable and from Heb. 7. 20 c. where he proveth the Priesthood of Melchisedeck to be unchangeable because it was confirmed by an Oath And though judgments simply threatned have not always been executed but sometimes were prevented yet those comminations which were confirmed by Oath were thereby rendred and declared to be irrevocable as we see Numb 14. 28 29 30. Ier. 44. 26. Secondly because this is said to be sworn once which word and phrase sometimes implies the compleatness certainty and irrevocableness of the thing said or done as Prov. 28. 18. shall fall at once Thus Christ is said to have died or suffered once Rom. 6. 10. Heb. 9. 26 28. Thirdly because God sware by his holiness in or by which God is but seldom read to speak or swear and when he is it constantly adds more weight and confirmation to the speech as Psal. 60. 6. and 108. 7. Amos 4. 2. * Heb. if I lie that I will not lye unto David 36 * 2 Sam. 7. 16. Luke 1. 33. Joh. 12. 34. His seed shall endure for ever and his throne * Psal. 72. 5 17. as the sun y In respect of perpetual duration as appears both from the foregoing words and from the following Verse before me 37 It shall be established for ever as the moon and as a faithful witness in heaven z Whereby he understands either first the moon last mentioned to which this clause may be added rather than to the Sun to imply that as the Moon though subject to Eclipses and frequent and manifold changes yet doth constantly and perpetually remain in Heaven as a witness of my covenant of the night as it is called Ier. 33. 20. so shall the House and Kingdom of David continue for ever notwithstanding all the Changes and Calamities which it may undergo Or secondly the Rainbow which though in it self it be unstable and transient and doth but seldom appear which learned men object against this opinion yet in Scripture is mentioned as Gods faithful and perpetual witness being called a token of Gods everlasting covenant between God and every living creature for perpetual generations Gen. 9. 12 16. And although it do not always appear to us neither do the Sun or Moon do so yet its appearances are doubtless very frequent in one or other part of the World and will be repeated from time to time to the end of the World Add to this that the word here rendred Heaven may as well be rendred the Cloud or Clouds as it is used Deut. 33. 26. Iob 35. 5. and 36. 28. Psal. 18. 12. and 77. 17. and 78. 23. Prov. 3. 20. Isa. 45. 8. And so the place being thus translated and as the faithful witness in the Cloud or Clouds doth plainly point us to the Rainbow Selah 38 But a Having hitherto declared the certainty of Gods promises he now proceeds to shew the unsuitableness of the present dispensations of Gods Providence thereunto and humbly expostulates with God about it thou hast cast off and abhorred thou hast been wroth with thine anointed b That Person and Family which thou hast invested with the Kingdom 39 Thou hast made void c Which seems contrary to thy word given v. 34. the covenant of thy servant d i. e. made with him thou hast profaned his crown e By exposing that sacred Person and Family and Kingdom to contempt and giving his Scepter and Power into the hands of the Uncircumcised by casting it to the ground 40 * Psal. 80. 12. Thou hast broken down all his hedges f All the means of his protection and safety thou hast brought his strong-holds to ruine 41 All that pass by the way spoil him he is a reproach g An object of their scorn and reproach Is this the anointed of the Lord Is this the Everlasting Family and Kingdom to his neighbours 42 Thou hast set up the right hand of his adversaries h Thou hast given them Courage and Power and Success thou hast made all his enemies to rejoyce 43 Thou hast also turned the edge of his sword i So that he can neither offend his Enemies nor defend himself and hast not made him to stand k But to flee and fall before his Enemies for more is understood than what is expressed in the battel 44 Thou hast made his †Heb. brightness glory to cease and cast his throne down to the ground 45 The days of his youth hast thou shortned l The youthful and flourishing estate of David's kingdom was very short and reached not beyond his next successor and it hath been languishing by degrees till this time when it seems to be dead and buried thou hast covered him with shame Selah 46 * Psal. 79. 5â—… How long LORD wilt thou hide thy self for ever shall thy wrath burn like fire 47 Remember how short my time m i. e. Our time the time of our king and kingdom in whose name the Psalmist puts up this petition and about whom he was much more solicitous than about himself as is evident both from the following verses and from the whole body of the Psalm The sence seems to be this Our king and all his people and I among the rest are short-lived and perishing creatures that of themselves and according to the course of nature must shortly die And therefore there is no need that thou shouldest add further afflictions to sweep them away before their time is wherefore hast thou made all men in vain n Wherefore hast thou made us and our King and consequently all other men whose condition is in nothing better than ours and in respect of thy grace and mercy is much worse than ours in vain or to so little purpose Didst thou raise us and him establish us for thy people settle the crown upon David and his seed for ever by a solemn and unchangeable Covenant erect a magnificent and glorious Temple and vouchsafe so many and great promises and priviledges and all this but for a few years that our Crown and glory should be taken from us within a little time after it was put upon our heads that our Kingdom should be broken almost as soon as it was firmly established that thy worship should be so soon corrupted and thy Temple quickly robbed and not long after
River yet they shall be freed from the disadvantage of it which is That the Enemies may come against them in Ships for no Galleys nor Ships of the Enemies shall be able to come into this River to annoy them 22. For the LORD is our judge t To judge for us to plead our Cause against our Enemies as the ancient Judges of Israel did Iudg. 2. 16. the Lord is our * Jam. 4. 12. †Heb. statute-maker lawgiver u Our chief Governour to whom it belongs to give Laws and to defend his People the LORD is king he will save us 23 ‖ Or they have forsaken thy tacklings Thy tacklings are loosed x He directeth his Speech to the Assyrians and having tacitely designed their Army under the notion of a gallant Ship ver 21. he here represents their broken and undone condition by the Metaphor of a Ship tossed in a tempestuous Sea having her Cables broken and all her Tacklings loose and out of order so as she could have no benefit of her Masts or Sails and therefore is quickly broken or swallowed up by the Sea they y The Assyrians of whom he still speaks as in the first Clause he spake to them could not well strengthen their mast they could not spread the sail then is the Prey of a great spoil divided the Iame take the prey z They who came to spoil and prey upon my People shall become a prey to them and shall be forced to flee away so suddenly that they shall leave so many Spoils behind them that when strong and active Men have carried away all that they desired there shall be enough left for the Lame who come last to the Spoil The general Sence of the place is That God's People shall be Victorious over all their Enemies 24. And the inhabitants a To wit of Ierusalem God's people shall not say I am sick b Shall have no cause to complain of any sicknes or calamity shall be fully delivered from all their Enemies and evil Occurrents shall enjoy perfect tranquility and prosperity the people that dwell therein shall be forgiven their iniquity c This may be added Either 1. as the Reason of the foregoing priviledge Their Sins the main causes of all their Distresses shall be pardoned and therefore their Sufferings the effects of Sin shall cease Or 2. as an additional Favour They shall not onely receive from me a glorious Temporal Deliverance but which is infinitely better the pardon of all their Sins and all those spiritual and everlasting Blessings which attend upon that Mercy CHAP. XXXIV 1. COme near ye nations to hear and hearken ye people a Let the People of all Nations take notice of what I am about to say and do as that wherein they are generally concerned and by the consideration whereof they may if they will be instructed and so delivered from the Calamity here denounced let the earth hear and †Heb the fulness thereof all that is therein the world and all things that come forth of it b Heb. All the off-springs of it Either 1. all the Trees and Fruits and other productions of it For it is usual with the Prophets by a Figure to turn his Speech to these senseless Creatures Or 2. all the Inhabitants of the World as the Chaldee and other Ancients restrain and understand this general Expression which also is Emphatical and admonisheth the proud and insolent Sons of Men of their mean and obscure Original that how great and glorious soever they may seem to themselves or others yet in truth they are but a better sort of Mushromes springing out of the Earth for Dust they are and unto dust they must return as was said Gen. 3. 19. 2. For the indignation of the LORD is upon all nations c Not onely upon the Assyrians and those Nations which were Confederate with them in this Expedition but upon all other Enemies of my People whatsoever and his fury upon all their armies he hath utterly destroyed them d He will infallibly Destroy all of them he hath delivered them to the slaughter 3. Their slain also shall be cast out e Into the Fields where they shall lie unburied and be left for a prey to all ravenous Birds and Beasts Whereby he implies either the vast Numbers which shall be Slain so as they could not have time or place to Bury them Or the curse of God upon them and the Peoples contempt and abhorrency of them and * Joel 2. 20. their stink shall come up out of their carcases and the mountains f About Ierusalem where they are supposed to be gathered to Fight against Ierusalem as the Assyrians now were and as other Enemies afterward would be Zech. 12. 2. 14. 2. shall be melted with their blood g Shall be filled with their Blood which shall run down abundantly from the Mountains with great force and dissolve and carry down part of the earth of the Mountains with it as great showers of Rain frequently do 4. And all the host of heaven h The Sun and Moon and Stars which frequently come under this name in Scripture as Deut. 4. 19. and 17. 3. and elsewhere shall be dissolved i Shall seem to be dissolved So great shall be the confusion and consternation of Man-kind as if all the frame of the Creation were broken into pieces Some understand this of the general Judgment which some passages here following will not permit But it is a very usual thing for Prophetical Writers both in the Old and New-Testament to represent great and general Calamities in such words and phrases as properly agree to the Day of Judgment as on the contrary The glorious Deliverances of God's People are set forth in such Expressions as properly agree to the Resurrection from the Dead See Ezek. 37. 7. Ioel. 2. 31. 3. 15. Revel 6. 12 13. and the heavens shall be * Rev. 6. 14. rolled together as a scroll k Heb. as a book for Books were then written in Scroles which they usually rolled up together and when they were so no Man could â—…ead any word in it and no more shall any Man be able to see those goodly Lights of Heaven for they shall all be obscured and confounded This Phrase is used also Isa. 8. 1. Revel 6. 14. and all their host shall fall down as the leaf that falleth off from the vine l When it is withered and as a * Rev. 6. 13. falling fig m Which falleth either through great Maturity or being thrust out by green Figs coming forth or by any other accident from the fig-tree 5. For * Jer. 46. 10. my sword shall be bathed n In the Blood of these People Heb. Is or shall be made drunk in heaven o Either 1. in my Church which is called Heaven Dan. 8. 10. Revel 4. 1.