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
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
Ecclesiastical and especially for Civil affairs as the next clause explains it the thrones of the house of David k The Royal Throne allotted by God to David and to his posterity for ever and the inferior Seats of Justice established by and under his Authority See 2 Chron. 19. 8 9 10. 6 Pray for the peace of Jerusalem l In whose prosperity both your Civil and your Religious priviledges are deeply concerned they shall prosper m Or let them prosper the future being taken imperatively as is very frequent The Lord grant them prosperity and all happiness that love it 7 Peace be within thy walls n In all thy dwellings and prosperity within thy palaces o Especially in the Court and the dwellings of the Princes and Rulers whose welfare is a publick blessing to all the people 8 For my brethren and companions sakes p And this I desire not onely nor chiefly for my own security and for the glory of mine Empire but for the sake of all my fellow-citizens and of all the Israelites whom though my Subjects I must owne for my brethren and companions in the chief priviledges and blessings enjoyed at Ierusalem I will now say Peace be within thee 9 Because of the house of the LORD our God q Which is now fixed in this City I will * Neh. 2. 10. seek thy good PSAL. CXXIII A song of degrees This Psalm contains a description of the great agony and distress of Gods people and of their carriage under it 1 UNto thee a Unto thee onely because all other persons either cannot or will not help me lift I up mine eyes O thou * Psal. 115. 3. that dwellest in the heavens 2 Behold as the eyes of servants look unto the hand of their masters b Either 1. for supply of their wants which comes from their masters hand or 2. for pity the hand being the instrument whereby masters commonly correct their servants and looking to the hand may express the posture of one supplicating for mercy or rather 3. for help and defence against their oppressors For servants were unable to defend themselves and were not allowed to wear defensive weapons but expected and had protection from their masters in case of injury For this phrase of having ones eyes towards another both in this and other sacred Books constantly notes expectation and desire of help from them as Psal. 25. 15. 69. 4. Isa. 17. 7. Ezek. 23. 27. and oft elsewhere And the phrase of Gods having mercy upon another doth most commonly signifie that act or effect of his mercy in helping and delivering him and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the LORD our God until that he have mercy upon us c Until he graciously help and save us 3 Have mercy upon us O LORD have mercy upon us for we are exceedingly filled with contempt d With opprobrious words and injuries 4 Our soul is exceedingly filled with the scorning of ‖ Or The â—…lent 2 Kings 9. 28. those that are at ease and with the contempt of the proud e With the scornful and contemptuous carriage of thine and our enemies who live in great ease and glory whilst we thy people are overwhelmed with manifold calamities PSAL. CXXIV A song of degrees of David This Psalm was composed by David in the name and for the use of all the Church and people of Israel as a thanksgiving for their deliverance from some eminent danger or dangers from proud and potent enemies Many such they had in Davids time but which of them is here intended is hard to determine and not worth the inquiry 1 IF it had not been the LORD who was on our side * Psal. 129. 1. now may Israel say 2 If it had not been the LORD who was on our side when men rose up against us 3 Then they had swallowed us up quick a They had speedily and utterly destroyed us as Korah c. were Numb 16. when their wrath was kindled against us 4 Then the waters had overwhelmed us the stream had gone over our soul. 5 Then the proud waters b Our enemies compared to proud waters for their great multitude and swelling rage and mighty force had gone over our soul. 6 Blessed be the LORD who hath not given us as a prey to their teeth c A Metaphor from wild beasts which tear and devour their prey with their teeth 7 Our soul is escaped * Prov. 6. 5. as a bird out of the snare of the fowlers the snare is broken and we are escaped 8 * Psal. 121. 2. Our help is in the name of the LORD who made heaven and earth PSAL. CXXV A song of degrees This Psalm was designed for the consolation and encouragement of Gods Church and people in all ages against all the plots and malice of their enemies 1 THey that trust in the LORD shall be as mount Zion which cannot be removed a Or overthrown by any winds or storms partly because of its own greatness and strength and partly because of the Divine protection afforded to it but abideth for ever 2 As the mountains are round about Jerusalem b By which it was defended both from stormy winds and from the assaults of its enemies so the LORD is round about his people from henceforth even for ever 3 For the rod of †〈◊〉 wickâ—… the wicked c The power and authority of cruel Tyrants shall not rest d Not continue for ever nor too long upon the lot of the righteous e Upon the habitations and persons of good men lest the righteous put forth their hands unto iniquity f Lest through humane frailty and the great weight or long continuance of their troubles they should be driven to impatience or to despair or to use indirect and sinful courses to relieve themselves 4 Do good O LORD unto those that be good g As thou hast promised to keep thy people from evil v. 3. be pleased also to vouchsafe unto them those blessings which are good for them Or thus Having declared Gods tender care of his people and his promise made to them he now prayeth for the execution of the said promises and to them that are upright in their hearts 5 As for such as turn aside unto their crooked ways h But those hypocrites who either through fear of the rod mentioned v. 3. or â—…or other considerations shall turn aside from the ways of God which for a time they professed and seemed to owne unto sinful courses whom he opposeth to the upright v. 4. the LORD shall lead them forth i To wit unto punishment as malefactors are commonly led to the place of execution with the workers of iniquity k With the most obstinate and profligate sinners of whose plagues they shall certainly partake as they
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
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 * 〈◊〉
it from that carnal and worldly rejoycing which is usually attended with security and presumption and licentiousness and to warn them to take heed that they do not turn this grace of God into wanâ—…onness nor slacken their dread of Gods tremendous Majesty and of his terrible judgments if they should hâ—…reafter revolt from him or rebel against him but on the contrary wâ—…rk oâ—…t 〈◊〉 â—…vation with fear and trembling as it is prescribed Phil. â—… 12. Compare Mat. 28. 8. 12. Kiss q In token of your subjection and adoration whereof this was a sign among the Eastern Nations as is manifest both from Scripture as 1. Sam. 10. 1. 1. Kings 19. 18. 〈◊〉 13. 2. and from heathen Authors Submit to his person and government the son r To wit the son of God as appears from v. â—… called here the son by way of eminency and in a singular manner Which agrees much better to Christ than to David who is never particularly called by this name lest he be angry and ye perish ‖ Oâ—… 〈◊〉 〈◊〉 〈◊〉 1â—…2 22. from the way s i. e. Be taken out of the way by death or destruction Or perish out of 〈◊〉 way i. e. by losing the right way by taking wrong and evil courses the end of which will be your certain and utter ruine Or for the way i. e. for your evil way or manner of living for your perverse and foolish course of opposing my son instead of submitting to him Or in which particle is oft understood the way i. e. in your wicked way or course in the midst of your plots and rebellions against him and so you will die in your sins as it is expressed Iohn 8. 24. which is a sad aggravation of their death and therefore here fitly proposed as a powerful argument to disâ—…wade them from such dangerous and destructive courses when his wrath is kindled but a little t i. e. The least degree of his anger is very terrible much more the heat and height of it caused by such a desperate provocation as this iâ—… Or for his wrath will be kindled shortly or suddenly or within a very little time as this word is used Psal. 81. 14. 〈◊〉 3. 4. Isa. 26. 20. His patience will not last always but will shortly be turned into fury and therefore take heed that you neither deny nor delay subjection to him but speâ—…dily comply with his offers and commands before it be too late * 〈◊〉 â—…6 2â—… 〈◊〉 〈◊〉 1â—… Jâ—…r 17. 7. Râ—…m â—… 33. 1â—… 11. 1. Pet. 2. 6. blessed are all they that put their trust in him u Who put themselves under his power and protection believing in him and expecting safety and happiness from him Which cannot with any colour be applied to David who always diâ—…wades all men from putting their trust in Princes or in any men or thing besides or below God Psal. 20. 7. and 44. 6. and 62. 6 7 8. and 118. 8. and 146. 3. and every where and therefore it would very ill have become him to invite others to 〈◊〉 their trust in him And he is pronounced cursed that â—…eth in man Ier. 17. 5. But Christ is every where propounded as an Object of trust not only in the new Testament but alâ—…o in the old as Iâ—…a 28. 16. And therefore they are most truly and fitly said to be blessed that put their trust in him Under which sentence the contrary is implied that they are most cursed and miserable creatures that provoke and oppose him and so cursed and miserable that David dreaded the very thoughts and mention of it and therefore expresseth it by the contrary and blessed condition of his Friends and Subjects And such like significations of the miseries of sinners by the blessedness of others opposed to them we have Mat. 23. 39. Revel 14. 13. PSAL. III. A Psalm of David a Composed by David as this phrase implies Psal. 110. 1. compared with Mat. 22. 43. and generally elsewhere * 2 Saâ—… 15. 14. when he fled b Or after be had fled Either this Psalm was composed in 〈◊〉 〈◊〉 or the matter of it was then in his thoughts which afterwards he digested into this form and order from Absolom his son 1. LORD how are they increased that trouble me many are they that rise up against me c He 〈◊〉 well say so for almost all his people joyned in that Conâ—…racy 2. Mâ—…y there be which say of my soul d i. e. Of me the soul being commonly put for the person as 〈◊〉 46. 2. 〈◊〉 6. 8. compare with Gen. 22. â—…6 There 〈◊〉 no help for him in God e â—…od â—…th utterly forsaken him for his many crimes and â—…ill never â—…lp him more Sâ—…lah f This word is no where used but in 〈◊〉 〈◊〉 â—…ook of the 〈◊〉 and in the Song of 〈◊〉 〈◊〉 p. 3. 3 â—… 13. Which makes that opinion probable that it was a musical 〈◊〉 directing the singer either to lift up his Voice or to make a short stop or pause or to lengthen out the tune But 〈◊〉 it is generally placed at some remarkable passage which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer 3. But thou O LORD art a shield ‖ Or 〈◊〉 for me g Or about me on every side where also mine enemies are my glory h Either 1. The author of my princely Glory and Majesty Thou didst first give it and I doubt not thou wiltst defend and restore it Or 2. The matter of my glorying thou hast formerly and frequently given and wilâ—…st further give me occasion of glorying or hoâ—…sting of thy power and favour to me and the lifter up of my head i Thou dost and wiltst enable me to look up to thee with comfort and chearfulness and upon mine Enemies with confidence and thou wiltst lift me out of the mire in which I now lye and restore me to my former power and dignity from which I am fallen For the Phrase see Gen. 4. 7. Iob. 11. 15. Luke 18. 13. 4. I cried unto the LORD with my voice k The witness of my faith and fervency of affections and he heard me out of his holy hill l Either out of Heaven so called Psal. 15. 1. compare Isa. 66. 1. Or rather 2. Out of the hill of Sion where God was especially present the Ark being there at this time towards which the Saints then used to direct their Prayers and from thence God heard and answered and blessed them Psal. 128. 5. and 134. 3. Selah 5. * Psal. 4. 8. Prov. 3. 24. I laid me down and slept m To wit securely casting all my cares and fears upon God and relying upon his help I awaked n In due time and manner after a sweet and undisturbed sleep for the LORD sustained me o Or supported me as it were
cannot agree to David's time wherein there was no such Captivity of the people but only a Civil war and mutual slaughter which is quite another thing nor to the time of Israel's return from Babylon when there was no such return of all Israel but only of Iudah and Benjamin and some few of the other Tribes and the joy which the returning Isroelites then had was but low and mixed with many Fears and Dangers and Reproaches as we see in the Books of Ezra and Nehemiah And therefore they must belong to the times of the Messias by whom this Promise was fulfilled to the true Israel of God who were brought back from that most real and dreadful though spiritual Captivity of sin and Satan as is declared Luk. 4. 18. Eph. 4. 8. and shall be litterally accomplished to the natural seed of Iacob or Israel according to the Expectation and belief of all the Jews in their several Ages and of most Christian Writers when the LORD bringeth back the captivity of his people †i. e. His Captive people Captivity being oft put for Captives as Deut. 21. 10. and 30. 3. Psal. 126. 1. 4. Or his people from Captivity of which see the former Note Jacob * i. e. The seed or Children of Iacob as Aaron is named for his Sons 1 Chron. 12. 27. and 27. 17. and David for his Sons and the like shall rejoyce and Israel shall be glad PSAL. XV. The ARGUMENT The occasion and time of Composing this Psalm is uncertain but the Scope of it is plain which is to give the Character of an holy and happy Man and to describe the way to true Blessedness Wherein this is observable that he is wholly silent as to the Ceremonial or Ritual Observations of the Law not that he doth disown them or allow the neglect of them as is manifest from David's constant Practice and from many other passages but that he might undeceive the Hypocritical Israelites who laid too great a stress upon those things as if the diligent performance thereof would excuse their wicked Lives which Error almost all the Prophets do observe and Condemn in them and that he might inform the Church of that and all succeeding Ages that the substance of Religion did consist in the Practice of true Holiness and Righteousness A Psalm of David 1. LORD a O thou who art the soveraign Lord of this holy Hill and Tabernacle to whom it belongs to give Laws to it and to admit or reject Persons as thou seest fit I beg of thee the resolution of this important question And he proposeth this question to God that the Answer coming from him may have the greater Authority and influence upon mens Consciences who shall †Heb. sojourn abide b Heb. sojourn to wit so as to dwell as it is explained in the next clause Unless this clause be meant of sojourning in the Church here and the next of dwelling in Heaven hereafter Who shall enter thither and abide there with thy good leave and liking in thy â—… Psal. 24. 3. 〈◊〉 tabernacle c i. e. In thy Church either 1. Militant Who is a true and will be a persevering Member of this Church Or 2. Triumphant or in Heaven which is called the true Tabernacle not made with mans â—…ands Heb. 8. 2. and 9. 11. Revel 21. 3. who shall dwell in thy holy hill d To wit of Zion so called Psal 2. 6. which is oft put for the Church and for Heaven Who shall so dwell in thy Church here as to dwell with thee for ever hereafter in Heaven 2. * Isa. 33. 15 He that walketh uprightly e Or presently or sincerely without guile or Hypocrisie Loving Worshiping and serving God and loving his Neighbour not in word and shew only but in truth and reality and this constantly and in the whole course of his Life as walking implies and worketh righteousness f Maketh it his work and business to do justly i. e. to give to every one his due first to God and then to men for the words are general and not restrained to either and speaketh the truth ‖ Or with in his heart g His words and professions to God and men agree with and proceed from the thoughts and purposes of his Heart 3. He that back-biteth not with his tongue h He doth not take away or diminish his Neighbours good name either by denying him his due praises or by laying any thing to his Charge falsely or without sufficient cause and Evidence nor doeth evil i i. e. Any hurt or injury to his neighbour k i. e. To any man as is evident 1. from the Nature of this precept which reacheth to all it being plain and certain that both by Laws of Nature and of Moses it was not lawful to do evil to any man except where God the Soveraign commanded it as he did to the Canaanites and Amalekites 2. From the Scripture usage of this word Neighbour which frequently signifies every man though a stranger or an heathen as appears from Gen. 29. 4. Exod. 20. 16 17. Levit. 18. 20. and 19. 15 c. Prov. 25. 8 9. Luk. 10. 29 c. Mat. 5. 43 44. And he useth this word Neighbour because he who is strictly so is most within our reach and most liable to the injuries which one man doth to another nor ‖ Or receiveth Or endureth Exod. 23. 1. taketh up l To wit into his Lips or Mouth which is understood here as also Exod. 20. 7. Iob 4. 2. and fully expressed Psal. 16. 4. and 50. 16. i. e. Doth not raise it though that may seem to be included in the first Clause that Back-biteth not Or doth not spread and propagate it which men are too prone and ready to do and which makes that a publick which before was but a private injury and mischief Or nor taketh or receiveth i. e. Entertaineth it cheerfully and greedily as men usually do such things and easily believeth it without sufficient reason See Exod. 23. 1. Levit. 19. 1â—… Or nor beareth or endureth as this phrase signifies Psal. 69. 7. Ezek. 36. 15. He doth not suffer another to defame him without some rebuke or signification of his dislike Prov. 25. 23. a reproach against his neighbour 4. In whose eyes m i. e. In whose Judgment and Estimation a vile person n i. e. One who deserves Contempt an ungodly or wicked Man as appears from the next clause where he that feareth God is opposed to him is contemned o Or despised notwithstanding all his Wealth and Glory and Greatness He doth not admire his Person nor envy his Condition nor court him with flatteries nor value his Company and Conversation nor approve of or comply with his Courses but he thinks meanly of him he judgeth him a most miserable man and a great object of Pity he abhors his wicked practices and labours to
most frequently mentioned both in the Old and New Testament Though the first may seem to be Principallyâ—… if not only Intended because he speaks of his past sins which could be cleansed no other way but by Remission from secret faults g i. e. From the guilt of such sins as were secret Either 1. From others such as none knows 〈◊〉 God and my own Conscience Or 2. From my self such as I never observed â—…or did not discern the evil of Pardon my unknown sins of which I never repented particularly as I should have done 13. Keep back h Or restrain or withdraw Which word is emphatical and signifies Mans natural and great proneness even to the worst of sins and the necessity of God's grace as a Bridle to keep men from rushing upon them Having begged Pardon for his former Errors he now begs grace to keep him from Relapses for the time to come thy servant also from presumptuous sins h Or restrain or withdraw Which word is emphatical and signifies Mans natural and great proneness even to the worst of sins and the necessity of God's grace as a Bridle to keep men from rushing upon them Having begged Pardon for his former Errors he now begs grace to keep him from Relapses for the time to come * Psal. 119. 133. Rom. 6. 12. 14. let them not have dominion over mâ—… i From known and evident sins such as are committed against knowledge and Delâ—…eration with design and resolution and Eagerness with resistance against the Cheeks of Conscience and the Motions of Gods Spirit and with Contempt both of God's commands and Judgments and so with Pride and insâ—…lency which this word signifies See Exod. 21. 14. And such a sin was that of David's in the Matter of uriah to which he seems to have an Eye and prayeth to be kept from such Miscarriages then shall I be upright k That will be an Evidence of my Sincerity and I shall have this Comfort that although I am not absolutely Perfect but incompassed with many Infirmities yet I am an upright Person and such as thou wilst accept and I shall be innocent l Thou wilst hold me for Innocent Or I hall be cleansed or kept pare as this Word primarily signifies from ‖ Or much the great transgression m i. e. From the guilt of such Presumptuous sins which are indeed very great Transgressions and such as if accompanied with Obstinacy and Impenitency thou wilst not Pardon But as for other sins of ignorance or infirmity thou wilst graciously remit them for thy Covenants sake made with me in and through thy Christ. Oth. From much Transgression or from innumerable sins which usually follow the Commission of one Presumptuous sin as David found by his own sad Experience i If I be at any time tempted to any suâ—… sins Lord let them not prevail over me and if I do fall into them let me speedily rise again and not willingly give up my self to the Custoâ—…ary practice of them 14. Let the words of my mouth and the meditation of my heart n Having prayed that God would keep him from sinful Actions he now prays that God would govern and sanctify his Words and Thoughts wherein he had many ways offended as he here implies and oft in this Book confesseth and bewaileth And this he the rather doth because this Caution was very necessary to preserve him from Presumptuous sins which have their first rise in the Thoughts and thence proceed to Words and Expressions before they break forth into Actions be acceptable in thy sight o i. e. Be really good and Holy and so well-pleasing to thee O LORD †Heb. my Rock my strength p O thou who hast hitherto strengthened me both against my temporal and spiritual Enemies and whose gracious and powerful Assistance is absolutely necessary to keep me from my own corrupt Inclinations and from all Temptations to sinful Thoughts and Worâ—…s and Actions and my redeemer q This Expression seems to be added emphatically and with special respect to Christ who was certainly much in David's Eyes â—…o whom alone this word Goel can here Properly belong as may appear by my Notes on Iob. 19. 25. to which I refer the Reader and by whose Blood and Spirit alone David could and did expect the Blessings and Graces for which he here prayeth c. PSAL. XX. The ARGUMENT This Psalm contains a Prayer to be used by the People both now on the behalf of King David when he was undertaking some great Expedition going forth as is supposed against the Ammonites and Syrians 2 Sam. 10. or some other potent Enemies and hereafter in like Cases To the chief musician a Psalm of David 1. THe LORD hear thee in the day of trouble a In this time of War and Danger the Name of the God of Iacob b i. e God himself For Names are oft put for Persons as Numb 26. 53. Aâ—… 1. 15. and 4. 12. and the Name of God for God as Deut. 28. 58. Neâ—… 9. 5. Psal. 44. 98. 20. Prov. 18. 10. and oft elsewhere He calls him the God of Iacob or Israel partly to distinguish him from false God's and partly as an Argument to enforce the Prayer because God had made a League or Covenant with Iacob and his Posterity who are called by the Name of Iacob Psal. 147. 19 20. Isa. 44. 2. and whose cause David was now pleading against their Enemies †Heb. â—…t 〈◊〉 〈◊〉 high 〈◊〉 defend thee 2. Send †Heb. thy help thee help from the sanctuary c Either 1. From Heaven as it is expressed v. 6. Or rather 2. From the Tabernacle in Sion as it is explained in the next Words where the Ark then was towards which the Israelites directed their Prayers and from which God heard and answered them and †Heb. support thee strengthen thee out of Zion 3. Remember d To wit with acceptance as it follows all thy offerings e Offered either by thâ—…e at thy entrance upon this Expedition Or by us thy People on thy behalf or by thine appointment and †Heb. turn to Ashes Or makâ—… fat accept f Heb. turn to Ashes by fire sent from Heaven in token of his acceptance as was usual of which see Levit. 9. 24. 1 Kings 18. 38. thy burnt-sacrifice Sâ—…lah 4. Grant thee according to thine own heart g i. e. That good success which thy Heart desires and fulfil all thy counsels h Thy present design for God and for his and thy People 5. We will rejoyce i Hereby they shew their Confidence in God and their assurance of the Victory in thy salvation and * 〈◊〉 17. 15. 〈◊〉 â—…4 in the Name of our God k i. e. To the Honour of God as the Conqueror we will set up our banners l In way of Triumph which among other
Judgment seat God hath shined e. 3. Our God f These Words are used here as they are also Heb. 12. 29. emphatically The Prophet speaks this in the Person of the Israelites and Worshippers of God whereof he was one and thereby takes off their â—…ond Pretence as if because God was their God in Covenant with them and nearly related to them by Abraham his Friend for ever he would bear with their Miscarriages and would not deal so severely with them as some fancied which also was their Conceit Ier. 7. 4. c. Mat. 3. 9 10. No saith he though he be our God yet he will come to execute Judgment upon us shall come g Either 1. From Heaven his dwelling place to Zion to sit in Judgment there Or 2. Out of Zion to some other place as was said on v. 2. and shall not keep silence h So the Sence is he will no longer forbear or Connive at the Hypocrisie and Profaneness of the Professors of the true Religion but will now speak to them in his Wrath and will effectually reprove and Chastite them But because the Psalmist is not now describing what God did or would say against them which he doth below v. 7. c. but as yet continues in his Description of the Preparation or coming of the Judge to his Throne it seems more Proper to translate the Words as some do he will not cease for this Verb signifies not onely a Cestation from Speech but from Motion or Action as it doth 2 Sam. 19 11. Psal 83. 1. Isa. 42. 14 15. i. e. Not neglect or delay to come So here is the same thing expressed both Affirmatively and Negatively as is frequent in Scripture whereof divers instances have been formerly given for the greater assurance of the Truth of the thing * Psal. 97. â—… a fire shall devour before him and it shall be very tempestuous round about him i This is a farther Description of that terrible Majesty wherewith God clothed himself when he came to his Tribunal in token of that just severity which he would use in his Proceedings with them He alludes to the manner of Gods appearance at Sinai Exod. 19. and intimates to them that although Zion was a place of Grace and Blessing to all true Israelites yet God would be as dreadful there to the Hypocrites among them as ever he was at Sinai See Isa. 33. 14. 4. He shall call to the heavens from above and to the earth k Either to the places themselves and so it is a Figure called Prosopopaeia Or to the Inhabitants of them all Angels and Men whom he calls in for Witnesses and Judges of the Equity of his present Proceedings Comp Deut. 4. 26. and 31. 28. and 32. 1. that he may judge his people l To wit in their Presence and Hearing 5. Gather m O ye Angels summon and fetch them to my Tribunal Which is poetically spoken not as if they were actually to do so but onely to continue the Metaphor and Representation of the Judgment here mentioned my Saints n The Delinquents the 〈◊〉 whom he calls Saints Partly because they were all by Profession an holy People as they are called Deut. 14. 2. Partly by an frony intimating how unworthy they were of that Name and Partly as an Argument or Evidence against them because God had chosen and separated them from all the Nations of the Earth to be an Holy and peculiar People to himself and they also had solemnly and frequently Consecrated and devoted themselves to God and to his faithful Service all which did greatly aggravate their present Apostacy together unto me those that have made a covenant with me by sacrifice o i. e. Which have entred into Covenant with me and have ratified that Covenâ—…nt with me by Sacrifice not onely in their Parents Exod. 24 4. c. but also in their own Persons from time to time even as oft as they offer Sacrifices to me This Clause seems to be added here to acquaint them with the proper Nature use and end of Sacrifices which were principally appointed to be Signs and Seals of the Covenant made between God and his People and Consequently to Convince them of their great mistake and Wickedness in trusting to their outward Sacrifices when they neglect the very Life and Soul of them which was the keeping of their Covenant with God and withal to diminish that overweening Conceit which they had of Sacrifices and to prepare the way for the abolition of them as being onely necessary to confirm the Covenant which being once for all confirmed by the Blood of Christ they might without any inconvenience be laid aside and abrogated 6. And * Psal. 97. 6. the heavens shall declare his righteousness p Which they were called to Witness v. 4. So was the Earth also But here he mentions the Heavens onely as I humbly conceive because they were the most impartial and Considerable Witness in the Case for men upon Earth might be false Witnesses either through Ignorance and Mistake or through Prejudice and Partiality and Passion But the Angels understand things more thoroughly and certainly and are so exactly pure and sinless that they neither can nor will tell a lye for God and therefore their Testimony is more valuable Or the meaning is that God would Convince the People of his Righteousness and of their own Wickedness by terrible Thunders and Lightnings and Storms or other dreadful Signs wrought by him in the Heaven or the Air by which he did Convince his People in two like Cases Deut. 5. 22 23. c. 1 Sam. 12. 17 18 19. for God is judg himself Selah q In his own Person or immediately God will not now reprove them or contend with them by his Priests or Prophets with whom they may easily strive as they used to do but he will do it in an immediate and extraordinary manner from Heaven and therefore they shall be forced to acknowledge his Righteousness and their own unrighteousness as they must needs do when the Contest is between them and that God who is the great Judge of the World and cannot possibly do any unrighteous thing Iob 34. 13. Rom. 3. 6. who exactly knows all their Hearts and Works and cannot be deceived nor Contradicted 7. * Psal. 81. 8. Hear O my people and I will speak r Having brought in God as coming to Judgment with them he now gives an Account of the Process and of the Sentence of the Judge whose Words are contained in this and the following Verses O Israel and I will testifie against thee s I will plead with thee and declare my Charge or Inditement against thee I am God even thy God t Not onely in general as thou art my Creature but in a special manner by many singular Favours and Obligations and by that solemn Covenant made at Sinai whereby I avouched thee to
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
people of Israel whom therefore he desires God to rebuke and humble that he may acknowledge the true God which is foretold that he shall do v. 31. As for this enigmatical designation of this King that is agreeable enough both to the usage of the Prophets in such cases and to the rulers of prudence and upon the same accounts the Prophet 〈◊〉 threatning destruction against 〈◊〉 calls it enigmatically 〈◊〉 〈◊〉 25 26. and 51. 41. and S. Paul calls Nero the Lion 2 Tiâ—… 4. 17. But then this one King being eminent in his kind is by an usual 〈◊〉 put for all of them which were enemies to God's people the multitude of the bulls n By which he doubtless understands men of War as the following words expound it the great and potent and fiâ—…rce and furious Adversaries of God and of his Church as this word is used Psal. 22. 12. Isa. 34. 7. And consequently the calves must be their people or Soldiers depending upon them and joining with them in these acts of hostility against thine Israel with the calves of the people till every one submit himself with pieces of silver o This he adds as a limitation of his request Rebuke them O Lord not to utter destruction but onely till they be humbled and submit themselves and in token thereof bring pieces of silver for presents as was foretold v. 29. For 〈◊〉 himself it is in the Hebrew cast 〈◊〉 down or offers himself to be trod upon But because this supplement may seem too large and not necessary the words are and may be rendred otherwise that tread upon or walk proudly in or with fragments or pieces of silver wherewith eminent Captains used to adorn themselves and their very horses And to this belongs to the bulls and calves whose pride and wealth and power is described in this manner ‖ Or â—…e 〈◊〉 scatter thou p Heb. He hath scattered i. e. He will certainly scatter according to the Prophetical Style So this may contain an answer or his assurance of an answer to his prayer I prayed Rebuke the company c. and God hath heard my prayer and I doubt not will rebuke or scatter them the people that delight in war q That without any necessity or provocation and merely out of a love to mischief and spoil make war upon others and upon us particularly Now that thou hast given thy people rest and settled the Ark in its place O Lord rebuke all our mâ—…licious and bloody enemies and give us assured peace that we may worship the Lord without disturbance And withal David may seem to utter this for his own vindication It is true O Lord I have been a mâ—…n of War and therefore have lost the honour of building the Temple and am now forced to lodge the Ark in a mean Tabernacle which I have erected for it But this thou knowest that I have not undertaken any of my wars out of wantonness or ambition or love to war and mischief but onely by constraint and necessity for the just defence of my self and of thy people and therefore do not lay my wars to my charge 31 Princes shall come out of Egypt Ethiopia r He names onely these as the great and Ancient Enemies of God and of his People and as a most wicked and Idolatrous and Incorrigible sort of Men see Ier. 13. 23. Avos 9. 7. but by them he Synecdochically understands all other Nations and People of the like Character shall soon stretch out her hands unto God s Either in way of humble Supplicaâ—…ion and Submission begging Mercy of him Or to offer up the presents expressed v. 19. But this Prophecy as also the next Verse Evidently belongs to the times of the Messiah when the Gentiles were to be brought in to the knowledge and Worship of the true God with the Thoughts and Hopes whereof David oft Comforteth himself in that Confined and Afflicted state of the Church in his time 32 Sing unto God ye kingdoms of the earth t Not onely Epypt and Ethiopia but other Kingdoms and Nations also who shall partake of the same Grace with them O sing praises unto the Lord Selah 33 To him * Psal. 18. 10. aâ—…d 104. 3. that rideth upon the heavens u Upon the highest Heavens as Deut. 10. 14. his truest and best Sanctuary By which Expressions he prevents all mean and Carnal Conceptions of God as if he were confined to the Ark or Tabernacle and lifteth up the Minds both of Iews and Gentiâ—…es to Heaven and representeth God as dwelling there in infinite Glory and Majesty and from thence looking down upon all the Inhabitants of the Earth and Ruâ—…ing them by his Almighty Power and therefore most fit to be owned and received by all Kings and Kingdoms as their Lord and Governour which were of old x i. e. From the very beginning of the World whereas the Ark was onely some hundreds years Old Or which are everlasting for this Hebrew word Answers to Olam which looks not onely backward to time past but forward to the Future of which this Word is by divers understood Deut. 33. 15. This is also opposed to the Condition of the Ark and Tabernacle and Temple all which as David by the Spirit of Prophecy well knew would be abolished and dissolved lo he doth †Heb. give send out his voyce and that a mighty voyce y By which he understands Either 1. The Thunder called God's 〈◊〉 Psal. 29. â—… and elsewhere Or rather 2. His Word to wit the Gospel published by Christ and by his Apostles assisted by the holy Spirit sent from Heaven which might well be called God's Voyce and that a mighty Voyce because it produced such great and wonderful Effects as are here above mentioned in converting all the Kings and Kingdoms of the Earth 34 Ascribe ye strength unto God z Acknowledge that he is mighty and able to do whatsoever he pleaseth for his People or against his and their Enemies his excellency a His excellent Power and Goodness is over Israel b Dwels among them and is employed for them as occasion requires He is indeed the universal Lord of the whole Heaven and Earth but in a special and excellent manner he is the God of Israel and his strength is in the ‖ Or Heavens clouds c Or in the Heavens He hath two dwellings and Thrones the one in his Church and People and the other in Heaven See Isa. 57. 15. 35 O God thou art terrible d Or Venerable deservedly to be both Reverenced and Feared out of thy holy places e Or Sanctuaries He useth the plural Number Either 1. Of the Sanctuary in Zion because the Tabernacle and Temple consisted of three Parts the Court the Holy Place and the Holy of Holies Or rather 2. With respect to that twoâ—…old Sanctuary here mentioned one in Zion and the other in Heaven And out
locusts n As Locusts especially when they are sent and Armed by commission from God come with great force and run hither and thither devouring all the Fruits of the Earth wheresoever they find them shall he run upon them 5. The LORD is exalted o Will get great Glory by the marvellous Destruction of so proud and potent an Army and by the Defence of his People for he dwellleth on high p For he is and will appear to be Superior to his Enemies both in Place and Power He dwelleth in the Heaven whence He can easily and irresistably pour down Judgments upon his Enemies Although these words may be and by some are joyned with those that follow thus For he that dwelleth on high hath filled c. he hath filled Zion q He will fill Ierusalem with judgment and righteousness r Either 1. with a glorious Instance of his just Judgment against the Assyrians Or 2. with the Execution of Justice by good Hezekiah as before it was filled with impiety and injustice under Ahaz The City shall not onely be delivered from that wicked Enemy but shall also be established and blessed with true Religion and Righteousness which was a great addition to that Mercy 6. And †Heb. the strength of salvations of wisdom and knowledge shall be the stability of thy times wisdom and knowledg s To govern thy self and thy People well shall be the stability of thy times t Of thy Reign times being oft put for things done in those times as 1 Chron. 12. 32. Psal. 31. 15. 37. 18. c. He turneth his speech to Hezekiah The Sence is Thy Throne shall be established upon the sure Foundations of Wisdome and Justice and strength of salvation u Thy saving Strength or thy strong or mighty Salvation the fear of the LORD is his treasure x And although thou shalt have great Treasures of Gold and Silver c. yet thy chief Treasure and Delight is and shall be in promoting the Fear and Worship of God which shall be a great honour and safeguard to thy self and people He saith his treasure for thy treasure by a sudden Change of the Person usual in these Books 7. Behold y That the Mercy here promised might be duly magnified he makes a lively Representation of their great danger and distress in which it found them their ‖ Or messengers valiant ones z Or their heralds or messengers as the Hebrew Doctors expound the word Either 1. those whom the King of Assyria sent to Ierusalem 2 Kings 18. 17. Or rather those whom Hezekiah sent to Treat with the Assyrian Commissioners 2 Kings 18. 18. as the next Clause sheweth shall cry without a Through grief and fear the embassadours of peace b Whom he shall send to beg Peace of the Assyrian shall weep bitterly c Because they cannot obtain their desires 8. * Judg. 5. 6. The high-ways lie wast the wayfaring man ceaseth d Because the Assyrian Souldiers possessed and filled the Land he hath broken the covenant e Sennacherib broke his Faith given to Hezekiah of departing for a Sum of Money 2 Kings 18. 14. 17. he hath despised the cities f The defenced Cities of Iudah which he contemned and easily took 2 Kings 18. 13. he regardeth no man g Either to spare them or to fear them or to keep Faith with them He neither feareth God nor Reverenceth Man 9. The earth mourneth h Being desolate and neglected and languisheth Lebanon is ashamed and ‖ Or withered away hewn down i By the Assyrians Or as the Word signifies and is here rendred by others withereth or languisheth because its Trees are now used by the Iews for their Buildings as they have been And because they are spoiled and destroyed by the Assyrians * Chap. 35. 2. Sharon k A pleasant and fruitful Place as appears from 1 Chron. 27. 29. Cant. 2. 1. Isa. 35. 2. is like a wilderness and Bashan and Carmel l Two places eminent for Fertility and especially for good Pastures Deut. 32. 14. 1 Sam. 25. 2. which are here Synecdochically puâ—… for all such places ‖ Or yell Jer. 51. 38. shake off their fruits m Are spoiled of their Fruits Or as it is rendred in the Margent and by some others yell or roar as this Word is rendred Ier. 51. 38. 10. Now will I rise n In this extremity I will appear on the behalf of my People and Land saith the LORD now will I be exalted now will I lift up my self 11. * Psal. 7. 1â—… Ye shall conceive chaff ye shall bring forth stubble o In stead of Solid Corn. Your great hopes and designs O ye Assyrians shall be utterly disappointed your breath as fire shall devour you p Your Rage against my People shall bring Ruine upon your selves 12. And the people shall be as the burnings of lime q Shall be burnt as easily and effectually as Chalk is burned to make Lime as thorns cut up shall they be burnt in the fire 13. Hear ye that are far off what I have done and ye that are near acknowledge my might r My power and justice in destroying the Assyrians shall be so evident that People both far and near shall be forced to acknowledge it 14. The sinners in Zion are afraid s This is spoken not of the Assyrians as some would have it but of the Iews as appears both from the Words themselves and from the following Verses The Prophet having foretold the Deliverance of God's People and the Destruction of their Enemies ver 10. 11 12. for the greater Illustration of that wonderful Mercy here returns to the Description and gives a lively representation of the dismal and frightful Condition in which the Iews especially such of them as were ungodly and unbelieving were before this Deliverance came Although the Godly Iews were in some measure supported by the sense of God's Favour and by God's Promises delivered to them by Isaiah yet the generality of the People were filled with Horrors and expectation of utter Destruction fearfulness hath surprized the hypocrites who among us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings t How shall we be able to abide the Presence and endure or avoid the Wrath of that God who is a consuming Fire who is now about to destroy us utterly by the Assyrians and will afterward burn us with unquenchable Fire Foâ—… seeing it is sufficiently evident from both Old and New-Testament as hath been formerly observed and proved That the Iews except the Sadducees did generally believe the rewards and punishments of the future Life and these Temporal Judgments as they did frequently cut Men off from this Life so they transmitted them into that future and endless Life It is not strange if their guilty
Gentiles to receive thee as the true Messiah and Saviour of the World and the Holy One of Israel and he shall choose thee d And although thou shalt be rejected by thine own People and refused by their Builders or Rulers as was Prophesied Psal. 118. 22. and for a time and in some respects forsaken by God himself Mat. 27. 46. yet God will return to thee and chuse thee again and manifest unto the World that thou and thou onely art the Person whom God hath chosen to be the Redeemer of mankind and whom in spight of all opposition he will make the head-stone of the Corner For the Phrase see on Isa. 48. 10. But these words are well rendred by others who will chuse or hath chosen thee the conjunction and being put for the pronoun relative as Isa. 44. 14. and in many other places as hath been observed before 8. Thus saith the LORD e God the Father unto Christ. * 2 Cor. 6. 2. in an acceptable time f Heb. In a time of good will in that time when I shall have and in a special manner manifest my good will to the Sons of men in the day of my Grace and of mans Salvation as this Phrase is explained in the next clause in the time of the Gospel which is in the time of Gods good Will towards men as the Host of Heaven declared at the Birth of Christ Luk. 2. 14. In the dayes of thy flesh when thou didst offer up Prayers and Suplications with strong crying and tears unto him that was able to save thee from death as we read Heb. 5. 7. which text is a good comment upon this place have I heard thee g Though not so as to deliver thee from death and from the sence of my wrath yet so as to keep thee from sinking under these burdens and so as thou shouldest not be holden under the Pains or Power of Death Act. 2. 24 and so as to Crown thee with Glory and Honoâ—…r and a blessed success of all thy labours and sufferings and in a day of salvation have I helped thee and I will preserve thee i Upon earth till thy work be finished and unto that eternal Kingdom and Glory which is prepared for thee and give thee for a covenant k To be the Mediator and Surety of that Covenant which is made between me and them as Christ is called Heb. 7. 22. and 8. 6. to renew and confirm the Covenant which the Messiah is said to do Dan. 9. 27. by his own blood by which God and men are reconciled and united one to the other And therefore he may well be called the Covenant by a known Metonymy which is very usual in such cases as upon the same account Circumcision the sign of the Covenant is called Gods Covenant Gen. 17. 10. and the Paschal Lamb is called the Passover Exod. 12. 11. and the Sacramental Cup is called the New Testament Luk. 22. 20. and the Communion of the Blood of Christ 1 Cor. 10. 16. of the people l Indefinitely of all my People not onely Iews but also the Gentiles as may be gathered from the context and by comparing this place with Isa. 42. 6. Where the same Phrase is used From both which places it is most manifest that the Messiah is designed and not Isaiah to whom this and divers other Phrases here used cannot be ascribed without great force ‖ Or raise uâ—… to establish the earth m To compose and settle the Earth and the Inhabitants thereof by making peace between God and men and between Iews and Gentiles and by establishing Truth and Righteousness and Holiness upon Earth and by subduing those Lusts and Passions which are the great disturbers of Humane Society which was the design of God in sending and of Christ in coming into the World to cause to inherit the desolate heritages n That desolate Places may be repaired and repossessed That Christ may possess the Heathen according to Psal. 2. 8. who were in a spiritual sence in a most desolate and forlorn condition h In the time of grace and of the Gospel which I have appointed for the working out of mans Salvation by thee 9. That thou mayest say o To wit with power and effect as when God said Let there be Light c. * Chap. 42. 7. to the prisoners p To the Gentiles who are fast bound by the cords of their sins and taken Captive by the Devil at his will as this same Phrase is understood Isa. 42. 7. Go forth q Come forth to the light receive Divine illumination and consolation to them that are in darkness Shew your selves they shall feed in the wayes and their pastures shall be in all high places r They shall have abundant provision in all places yea even in those which commonly are barren and unfruitful and such are both common roads and high grounds 10. They shall not * Rev. 7. 1â—… hunger nor thirst neither shall the heat nor Sun smite them s They shall be supplied with all good and necessary things and kept from all evil occurrents for he that hath mercy on them shall lead them t God who hath magnified his mercy to them will conduct them with safety and comfort even by the springs of water shall he guide them 11. And I will make all my Mountains a way and my high wayes shall be exalted u I will remove all hinderances and prepare the way for them by levelling high grounds and raising low grounds of which see on Isa. 40. 3 4. 12. Behold these shall come from farr x My People shall be called and gathered even from the most remote parts of the earth He speaks here and in many other places of the Conversion of the Gentiles with allusion to that work of gathering and bringing back the Iews from all parts where they were dispersed into their own Land and loe these from the North and from the West y From the several parts of the world which are here synecdochically expressed as they are in many other places and these from the land of Sinim z Either of the Sinites as they are called Gen. 1â—… 17. who dwelt about the Wilderness of Sin which was Southward from Iudea Or of Sin a famous City of Egypt called the strength of Egypt which may be synecdochically put for all Egypt and that for all southern parts And so he here mentions the several quarters of the World where the generality of the Iews were dispersed the North which is every where named as the chief place of their banishment and dispersion as Ier. 16. 15. and 31. 8. and elsewhere the West the western Countries and Islands and the South 13. Sing O Heavens and be joyful O Earth and break forth into singing O Mountains for the Lord hath comforted his People a God hath now sent that
long-desired Consolation of Israel and will have mercy upon his afflicted 14. But Zion said the LORD hath forsaken me and my Lord hath forgotten me b This is an objection against all these glorious predictions and promises hitherto mentioned How can these things be true when the condition of Gods Church is now so sad and desperate as it was when the Iews were Captives in Babylon in which the Prophet here supposeth them to be 15. Can a woman forget her sucking child †Heb. from having compassion that she should not have compassion on the Son of her womb yea they may forget yet will I not forget thee c Earthly Parents som times are so unnatural and monstrous but do not entertain such unworthy thoughts of me I will remember thee effectually to bring thee out of Babylon and which is infinitely greater to send my Son into the world to work out eternal redemption for thee 16. Behold I have graven thee upon the palmes of my hands d Mine eye and heart is constantly upon thee He alludes to the common practice of men who use to put signs and memorials upon their hand or fingers of such things as they dearly affect and would remember See Exod. 13. 9. Deut. 6. 8. Prov. 6. 21. Cant. 8. 6. Ier. 22. 24. thy walls are continually before me e My thoughts run continually upon the Walls of Ierusalem which are now broken down that I way repair them as soon as ever the set time cometh and then proceed to do far greater things for thee 17. Thy children f Or as others render it thy Builders which is favoured by the next clause where the destroyers are opposed to them Howsoever the sence is the same for her children were her Builders as we read in Ezra and Nehemiah shall make hast thy destroyers and they that made thee waâ—…te shall go forth of thee g Shall be separated and driven from among thee and so shall neither hinder nor annoy thee 18. * Chap. 60. 4. Lift up thine eyes round about and behold all these h To wit the Gentiles as sufficiently appeareth from what hath been already said and from that which followeth The sence is Thy Church shall not onely be restored and established in Ierusalem but it shall be vastly enlarged and adorned by the accession of the Gentiles to it gather themselves together and come to thee i To receive instruction from thee and to be incorporated with thee into one and the same Church as I live saith the LORD thou shalt surely cloth thee with them all as with an ornament k They shall not be a burden as the Gentiles formerly were when they mixed themselves with the Iews but an Ornament iâ—… respect of those excellent gifâ—… and graces wherewith they shall enrich and honour thy Church and bind them on thee as a bride doth 19. For thy waste and thy desolate places l Thy own Land which is now wast and desolate and whereof divers parts lay formerly wast and desolate for want of People to possess and manage them and the Land of thy destruction m Or rather Thy Land of destruction so called because it is 〈◊〉 and shall be exposed to destruction shall even now be too narrow by reason of the inhabitants and they that swallowed thee up shall be far away n To wit from thee 20. The children which thou shalt have after thou hast lost o Heb. The Children of thine orbity or barren and Childless-slate Those Children which thou shalt have when thou art grown past the ordinary age and state of Child-bearing as Sarah in that case was made the Mother of a most numerous posterity to which he seems here to allude Those Gentiles which shall be begotten by thee to wit by the Ministry of thy Children Christ and his Apostles when thou shalt be deprived of thine own natural Children when thou shalt become barren and unfruitful as to Conversion of natural Iews when the generallity of the Iews shall cut themselves off from God and from his true Church by their Apostacy from God and by their unbelief and obstinate refusal of their Messiah the other shall say again p Or rather shall yet say though for the present it be otherwise in thine eares The place is too â—…raight for me give place to me that I may dwell 21. Then shalt thou say q Not without admiration in thine heart Who hath begotten me these r Whence or by whom have I this numberless Issue seeing I have lost my children s Seeing it is not long since that I was in a manner left childless and am desolate t Without an Husband being forsaken by God who formerly owned himself for my Husband Isa. 54. 5. Ier. 31. 32. and elsewhere a captive and removing to and fro u Which condition is in many respects a great 〈◊〉 to the proâ—…tion of Children and who hath brought up these x The same thing repeated again to express the miraculousness of this work and the great surprisal of the Iews at it which sheweth that he speaks of the Conversion of the Gentiles Behold I was left alone these where â—…d they been 22. Thus saith the Lord GOD Behold I will lift up mine hand y I will call them to me and command them to do this work as men commonly signifie their calls and commands by this gesture to the Gentiles and set up my standard z As Generals do to gather their Forces together See on Isâ—… 11. 12. to the people a Unto thee or to thy Church and People and they shall bring thy sonnes b Those which shall be thine if not by natural Generation yet by adoption that shall own God for their Father and Ierusalem for their Mother in their †Heb. besome armes c With great care and tenderness as Nurses carry young Infants The sence is even the Heathen shall contribute to the increase and preservation of those Children which shall be begotten to thee and thy daughters shall be carried upon their shoulders d As sick or infirm persons used to be carried See Mark 2. 3. Luke 15. 5. 23. And Kings shall be thy †Heb. nourishers nursing fathers and their †Heb. Princesses queens thy nursing mothers l they shall bow down to thee with their face toward the earth and * Psal. 72. 9. lick up the dust of thy feet f They shall highly reverence and honour thee and shall most humbly and readily submit themselves unto thee which was not verified in any of the Persian Kings but onely in these Kings who were converted to the Christian Faith and Church The expressions are borrowed from the practice of the Eastern People in their protestations and adorations when they bowed so low as to touch and kiss the ground whereby they did or might seem to lick up the
name and in the name of Gods People put on strength d Cloath and adorn thy self with mighty works put forth thy strength O arm of the LORD awake as in the ancient days in the generations of old Art thou not it that hath cut e Heb. hewed with thy Sword Rahab f Egypt so called here and Psal. 87. 4. 89. 10. either from its Pride or strength or from the shape and figure of that Land and wounded the * Ps. 74. 13 14. Ezek. 29. 3. Ch. 27. 1. dragon g Pharaoh so called Psal. 74. 13. Ezek. 29. 3. 32. 2. 10 Art thou not it which hath * Ex. 14. 21. dried the sea h Art not thou the same God and as potent now as then thou wast the waters of the great deep that hath made the depths of the sea a way for the ransomed i For thy people whom thou didst redeem and bring out of Egypt to pass over 11 Therefore k Or So. Heb. And. This verse contains an answer to the Prophets Prayer It is true I did these great things and I will do the like again * Ch. 35. 10. the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be * Ps. 7. 16. upon their head l Like a Crown of Glory But for the accomplishment of this magnificent Promise we must needs look beyond their return from Babylon into their own Land when they met with many discouragements and troubles and calamities and extend it unto the coming of Christ by whom these great things were procured and actually conferred upon his People they shall obtain gladness and joy and sorrow and mourning shall flee away 12 I even I am he that comforteth you who art thou m How unreasonable and distrustful art thou O my Church how unlike to thy self how unsuitable in these despondencies unto thy own professions and obligations that thou shouldest be afraid * Ps. 118. 6. of a man that shall die and of the son of man which shall be made * Ch. 40. 6. 1 Pet. 1. 24. as grass n Of a weak Mortal and perishing Creature 13 And forgettest the LORD thy maker o And dost not consider the infinite power of that God who made thee and who will plead thy cause that hath * Job 9. 8. Ps. 104. 2. Ch. 40. 22 42. 5. 44. 24. stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he ‖ Or â—…ade himselâ—… 〈◊〉 were ready to destroy p As if it were in his power to destroy thee in a moment and where is the fury of the oppressour q What is become of the power rage of the Babylonians Is it not all gone Are not they broken and thou delivered He speaks of the thing as if it were already done because it should certainly and suddenly be done Where is it It is no where it is quite lost and gone as this Phrase is frequently used as Psal. 42. 3. Zech. 1. 5. 1 Cor. 15. 55. 14 The captive exile hasteneth that he may be loosed r God is not slack as you think but maketh haste to fulfil his promise and to rescue his captive and oppressed People from all their oppressions and miseries and that he should not die in the pit nor that his bread should fail 15 But I am the LORD thy God ‖ Or that â—…leth tâ—…e sea when the waves thereof roar that * Job 26. 12. Jâ—…r 31. 35. divideth the sea whose waves roared the LORD of hosts is his name 16 And I have put my words * Deu. 18. 18. Ch. 49. 2 3. in thy mouth s These great and glorious Promises which are in thy mouth are not the vain words of Man a weak and unconstant and unfaithful Creature but the words of the Almighty unchangeable and faithful God and therefore they shall be infallibly accomplished These words are manifestly spoken by God either 1. To Isaiah by whom these promises were delivered Or 2. To Christ of whom and to whom many things are said in this Prophecy as we have already seen and will further appear And such abrupt and sudden Apostrophe's to persons not mentioned in the foregoing words are not unusual in this Prophesie as hath been observed Or rather 3. To Israel to Gods Church and People to whom he speaks both in the foregoing and following verses For Gods Word is frequently said to be put into the mouths not only of the Prophets but of the People also as Isa. 59. 21. as also Deut. 30. 14. Ios. 1. 8. c. and have covered thee in the shadow of mine hand t Have protected thee by my Almighty power See the same Phrase Isa. 49. 2. that I may plant the heavens and * Ps. 11. 3. 60. 2. 75. 3. lay the foundations of the earth u I have given thee these Promises and this protection in all thy calamities to assure thee of my care and kindness to thee and that I will reform thee in a most glorious manner and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah which in Scripture Phrase is called a making of new Heavens and a new Earth Isa. 65. 17. 66. 22. 2 Pet. 3. 13. and elsewhere and say unto Zion Thou art my people x That I may own thee for my People in a more illustrious manner than ever I have done 17 * Ch. 52. 1. Awake y Either 1. Out of the sleep of security Or 2. Out of the sleep of death Heb. Roâ—…ze up thy self come out of that forlorn and disconsolate condition in which thou hast so long been This sense suits best with the following words awake stand up z Upon thy feet O thou who hast falln and been thrown down to the ground O Jerusalem which hast drunk at the hand of the LORD the cup of his fury a Which hast been sorely afflicted for so this Metaphor is used Psal. 75. 8. Ier. 25. 15 c. 49. 12. thou hast * Ps. 75. 8. drunken the dregs of the * Zâ—…ch 12. 2. cup of trembling b Which striketh him that drinketh it with a deadly horrour and ‖ Or sucked them out wrung them out c Drunk every drop of it See on Psal. 75. 8. 18 There is none to guide her among all the sons whom she hath brought forth neither is there any that taketh her by the hand of all the sons that she hath brought up d When thou wast drunk with this Cup and not able to go neither thy Princes nor Prophets nor Priests were able or willing to lead and support thee 19 * Ch. 47. 9. These two things e Either 1. Those who were now
that wherein God delighted not God accounts that those do not heaâ—… who do not obey his will but they did evil before mine Eyes and chose that in which I delighted not 5 Hear the word of the Lord you that * V. 2. tremble at his word s The Prophet turneth his discourse from denâ—…uncing judgment against the Idolaters and formalists amongst the Jews to such as feared God whose religion is described by a trembling at his word as v. 2. such a turning of the Prophets discourse was ch 50. 10. ch 51. 1. 7. The same words belong not to Saints and presumptuous Sinners your brethren t Your Brethren by Nation or by external profession in Religion tho â—…alse brethren Gal. 2. 4. Thus Paul calls all the rejected â—…ews Brethren Rom. 9. 3. that hated you that cast you out u That either shut you out of their intimate society or which is more probable excommunicate and cast you out of their Synagogues or cast you out of their City and some of you out of the world Iohn 9. 35. 22. Iohn 16. 2. for my names sake x i. e. For my sake for your owning me and adherence to mâ—… law said said * Ch. 5. 1â—… Let the Lord be glorified y Either mocking you as the Jews did Christ 〈◊〉 hanging upon the cross Mat. 27. 43. Luke 23. 35. thus they mocked at David Psal. 42. 3. Or Let the Lord be glorified thinking they did God good service Ioâ—…n 16. 2. but he shall appear to your joy and they shall be ashamed z There will come a day when God shall appear and let them know his judgment concerning their violence and rage then you shall have joy and they shall be ashamed 2 Thes. 4. 16 17 18. 6 A voice of noise from the city a The expression of a Prophetical extasy as much as methinks I already hear a voice of noise rather a sad and affrighting noise then the noise of Triumphers as some think yea it comes not from the City only but from the Temple wherein these formalists have so much gloried and reposed so much confidence there is a noise of Soldiers slaying and of the Priests or poor people fled thither shrieking or crying out a voice from the temple a voice of the Lord that rendreth recompence to his Enemies b A voice of the Lord not in thunder which is sometimes called so Psal. 29. 3 4 5 c. but that rendreth recompence to his enemies Thus the noise of Soldiers the roaring of Guns the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies as if a thing at that time doing 7 Before she travailed she brought forth before her pain came she was delivered of a man-child c The whole verse is expressive of a great and sudden salvation which God would work for his Church like the delivery of a woman and that of a man-child before her travel and without pain The onely doubt is whether it referreth to the deliverance of the People out of Babylon or the worlds surprizal with the Messiah and the sudden and strange propagation of the Gospel and it is a question not easily determined The delivery of the Jews out of Babylon indeed was without struglings or any pain not like their deliverance from Egypt after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus but it seems not to have been sudden only as to the day hour manner for Daniel understood by Books that the time was come Dan. 9. 2. and the people had a prospect of it 70 years before Ier. 25. 12. 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ and the sudden propagation of the Gospel The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their â—…ond dreams 8 Who hath heard such a thing d The Prophet calls either to the whole world or to such as feared God amongst the Iews to admire God in his stupendious works of Providence either in the easie manner of the deliverance of the Jews out of the Captivity of Babylon without any pain without so much as one throw or else in the erecting of his Gospel Church into which all the Jews that received Christ were gathered as well as the Gentiles making both one Eph. 2. 14. who hath seen such things e Which seems to be meant by the Earths bringing forth in one day as great a work of Providence as if all the women in the world should have brought forth in a day or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon God put it into the hearts of multitudes to go up Exod. 1. 5 ch 2. 1 2 c. Or as soon as the voice of the Gospel put the Church of the Jews into her Travel in Iohn the Baptists Christ's and the Apostles times it presently brought â—…orth In Iohn Baptist's time the Kingdom of Heaven suffered violence and the violent took it by force Mat. 11. 12. and it continued so as 3000 were converted at Peters Sermon Acts 2. The Gentiles were the Children of Zion being planted into their stock the law of the Gospel first going out of Zion 9 Shall I bring to the birth and not ‖ Or 〈◊〉 cause to bring forth saith the Lord g The work before spoken of seemeâ—…h not after the manner of men who do things that are great gradually nor in an ordinary course of nature whose motions also bring things by degrees to their perfection but you must consider who it is that speaketh saith the Lord now as is the God so is his strength Again men may undertake things and for want of power not bring them to perfection but shall I do such a thing I have by many prophecies and promises secured you in the expectation of such a thing and shall I not by my Providence effect it I that in the ordinary course of my providence use to give a birth to Women to whom I have given a power to conceive shall I not give a birth to Zion to my people whom by my 〈◊〉 and promises I have made to conceive such hopes and expectations shall I cause to bring forth and shut the womb saith thy God h Nor shall Zion once only bring â—…rth but she shall go on teeming her womb shall not be shut she shall every day bring forth more and more children my presence shall be with my Church to that end to the end of the world 10 Rejoyce