and from their succeeding Calamities For that this Place looks beyond the Deliverance from the Assyrian Army and unto the Times of the New Testament seems probable 1. from the following Verses which belong to that Time as we shall see 2. from the State of the Iewish Nation which after that Deliverance continued to be very sad and corrupt and averse from that Reformation which Hezekiah and Iosiah prosecuted with all their might and therefore the Body of that People had not yet learned this Lesson of sincere Trusting in God alone 3. from S. Paul's Explication and Application of these Words Rom. 9. 27. of which more may be said when I come thither And for the Words in that day which may seem to restrain this to the time of the Assyrian Invasion they are frequently used in the Prophets of the times of the Gospel as Isa. 2. 11. 4. 2. 11. 10. c. shall no more again stay upon him that smote them r Shall learn by this Judgment and Experience never to trust to the Assyrians for Help as Ahaz and his People now did but shall stay upon the LORD the holy One of Israel in truth s Not onely by profession but sincerely 21 * Chap. 7. 3. The remnant t Or a remnant or but a remnant or a remnant onely Which Particles are oft understood as hath been formerly and frequently observed and may be here supplied from the following Verses shall return even the remnant of Jacob unto the mighty God u Unto the Messiah expresly called the mighty God Isa. 9. 6. 22 * Rom. 9. 27. For though thy people Israel x Or O Israel to whom by an Apostrophe he directeth his Speech be as the sand of the sea yet a remnant y Or a remnant onely as before For that this is a Threatning in respect of some as well a Promise in respect of others is evident from the rest of this and from the following Verse †Heb. in or amongst of them shall return * Chap. 28. 22. the consumption decreed shall overflow z The Destruction of the People of Israel was already decreed or determined as it is in the next Verse by the fixed Counsel of God and therefore must needs be executed and like a Deluge overflow them ‖ Or in with righteousness a As this Word is rendred Rom. 9. 28. the Preposition in or with being here understood as it is every where And this is added to shew that although this Judgment of God may seem very severe yet it is most just not onely by the Laws of strict and rigid Justice but even by the Rules of Equity and Clemency as this Word oft signifies inasmuch as he hath spared a considerable Remnant of them when he might have destroyed them utterly And so this Word is added as a Reason why a Remnant and why but a Remnant should return because God would both glorifie his Justice and manifest his Mercy And in this mixed sence the Apostle seems to expound this Place Rom. 9. 27 28. 23 For the Lord GOD of hosts shall make a consumption even determined b The same thing is repeated in other Words with some addition God will execute his own Decree concerning the Destruction of Israel which he is well able to do because he is the Lord of Hosts in the midst of all the land c In all the Parts of the Land not excepting Ierusalem which was to be preserved in the Assyrian Invasion when almost all the other fenced Cities of Iudah should be taken but should afterwards be taken and destroyed as it was first by the Babylonians and then by the Romans 24 Therefore d This is an Inference not from the Words immediately foregoing but from the whole Prophecy Seeing the Assyrian shall be destroyed and a Remnant of my People preserved and restored thus saith the Lord GOD of hosts O my people that dwellest in Zion e In Ierusalem which is frequently called Sion as Psal. 48. 12. 87. 2. Isa. 1. 8 27. 33. 20. c. Which he mentions because this was the principal Object of the Assyrians Design and Rage and there were the Temple and Thrones of Justice and the King and his Princes and Multitudes had fled thither from the Assyrian be not afraid of the Assyrian he shall smite thee with a rod f He shall afflict thee but not destroy thee Compare 1 Kings 12. 11. ‖ Or but he shall lift up his staff for thee and shall lift up his staff against thee after the manner of * Exod. 14. Egypt g As the Egyptians formerly did and with the same ill Success to themselves and comfortable Issue to you 25 For yet a very little while and the indignation h Mine Anger as it is explained in the next Clause either 1. towards my People which shall weaken the Assyrian whose great Strength lay there of which see above v. 5. or 2. towards the Assyrian with whom God was very angry v. 12. c. yea so angry as not to be satisfied without their Destruction as it follows shall cease i As Anger commonly doth when Vengeance is fully executed and mine anger in their destruction 26 And the LORD of hosts shall stir up a scourge k Shall send a destroying Angel Isa 37. 36. for him according to the slaughter of * Jud. 7. 25. Chap. 9. 4. Midian l Whom God slew suddenly and unexpectedly and in the Night as he did the Assyrians at the rock of Oreb m Upon which one of their Chief Princes was slain and nigh unto which the Midianites were destroyed and as his rod was upon the sea n To smite and divide it and so to make way both for thy Deliverance and for the Destruction of the Egyptians so shall he lift it up after the manner of Egypt o As he did in Egypt to bring his Plagues upon that Land and People 27 And it shall come to pass in that day that * Chap. 14. 25. his burden p The Burden of the Assyrian for so it was actively because imposed by him though passively it was Israel's Burden as being laid upon him †Heb. shall remove shall be taken away from off thy shoulder and his yoke from off thy neck and the yoke shall be destroy'd because of the anointing q Out of the respect which I bear to that Holy Unction which I have established amongst you And so this may relate either 1. to the Body of the People who were in some sort anointed being made by God a kingdom of priests and an holy nation Exod. 19. 6. or 2. to that Sacred Kingdom which God had by his positive Precept and solemn Covenant established in David and his Posterity for ever The Iews therefore and some others understand this of Hezekiah to whom God had a singular respect
will go and sight with this Philistine 33 And Saul said to David Thou art not able to go against this Philistine to sight with him for thou art but a youth d Either 1. For Age to wit comparatively to Goliah being now not much above 20 years old as is supposed Or rather 2. For Military skill as the words following explain it as if he should say Thou art but a Novice a raw and unexperienced Souldier and therefore unable to Fight with him and he a man of war from his youth 34 And David said unto Saul Thy servant kept his fathers sheep and there came a lion and a bear e Not both together but one afâ—…er another at several times and took a ‖ Or 〈◊〉 lamb out of the flock 35 And I went out after him and smote him f To wit the Lyon as appears by his Beard which having particularly mentioned it was easily understood and believed that he did the same to the Bear which therefore it was needless to express and delivered it out of his mouth and when he arose against me I caught him by his beard and smote him and slew him 36 Thy servant slew both the lion and the bear g This he is probably thought to have done after he was Anointed when he was endowed with singular gifts of Gods Spirit and among others with extraordinary courage of Heart and strength of Body and this uncircumcised Philistine shall be as one of them seeing he hath defied the armies of the living God 37 David said moreover The LORD that delivered me out of the ‡ Heb. hand paw of the lion and out of the ‡ Heb. hand paw of the bear he will deliver me out of the hand of the Philistine And Saul said unto David Go i It is not strange that Saul consents to the Combate considering David's pious and convincing Discourse grounded upon sensible Experience and withal the dangerous condition of the Israelitish Affairs and the absolute Refusal of all other persons and the LORD be with thee h His Good-will is the same to me that it then was and his Power is not diminished 38 ¶ And Saul ‡ Heb. clothed c. with his clothes armed David with his armour k Either 1. With Saul's own Armour which he used to wear in Battel which seems not to agree with the extraordinary height of Saul's Stature 1 Sam. 10. 23. Nor is it like that Saul would disarm himself when he was going forth to the Battel v. 20 21. Or 2. With Armour taken out of his Armory Not that the whole Armory of Saul was brought into the Field but that some chosen Arms were taken out thence and brought for any emergent occasion Or rather 3. With his vestments or garments For 1. So the Hebrew Word properly and usually signifies and so this same Word is Translated 1 Sam. 18. 4. 2. His Armour is distinguished from this and is particularly described in the following words He seems therefore to speak of some Military Vestments which were then used in War and were contrived for defence such as Buff-coats now are and he put an helmet of brass upon his head also he armed him with a coat of mail 39 And David girded his sword upon his armour and he assayed to go for he had not proved it and David said unto Saul I cannot go with these for I have not proved them l I have no skill nor experience in the management of this kind of Arms. And David put them off him 40 And he took his staff m His Shepherds staff These Arms were in themselves contemptible yet chosen by David partly because he had no skill to use other Arms partly because he had inward assurance of the Victory even by these Weapons and partly because such a Conquest would be most honourable to God and most shameful and discouraging to the Philistines in his hand and chose him five n That if one should fail him he might make use of another smooth stones o Because such Stones would go most freely out of the Sling and consequently with more force and certainty directly to the Mark which he aimed at out of the ‖ Or Valley brook and put them in a shepherds ‡ Heb. Vessel bag which he had even in a scrip and his sling was in his hand p This sort of Weapons was not unusual in the Fights of ancient times and many arrived at great dexterity in slinging Stones with great certainty of which we have instances both in Scripture as Iudg. 20. 16. and in Diodorus Siculus and Livy and other Authors and he drew near to the Philistine 41 And the Philistine came on and drew near unto David and the man that bare the shield went before him 42 And when the Philistine looked about and saw David he disdained him for he was but a youth and ruddy and of a fair countenance q Not having so much as the countenance of a Martial person 43 And the Philistine said unto David Am I a dog that thou comest to me with staves r i. e. With a Staff The Plural Number for the Singular as Gen. 21. 7. and 46. 7. and the Philistine cursed David by his gods s He prayed that his god Dagon and Ashtaroth c. would Destroy him 44 And the Philistine said to David Come to me and I will give thy flesh unto the fowls of the air and to the beasts of the field 45 Then said David to the Philistine Thou comest to me with a sword and with a spear and with a shield but I come to thee in the Name of the LORD of hosts t i. e. By a Commission from him with confidence in him and assurance of his Help and for the vindication of his Honour the God of the armies of Israel whom thou hast defied u In defying that Army and People whereof he is the Lord and Protector 46 This day will the LORD ‡ Heb. shut thee up deliver thee into mine hand and I will smite thee and take thine head from thee and I will give the carcases of the host of the Philistines this day unto the fowls of the air and to the wild beasts of the earth that all the earth may know that * 2 King 5. 15. there is a God in Israel x Heb. that God the onely true God is for Israel or on Israels side and against you Or that Israel hath a God a God indeed one who is able to help them and not such an impotent Idol as you serve 47 And all this assembly shall know that the LORD saveth not with sword and spear y i. e. That he can save without these Arms and with the most contemptible Weapons such as mine seem to thee for the battel is the LORDS z i. e. The Events of War are wholly in his Power to give Success
may be rendred thus I will put a Spirit within him so that he shall hear a rumour and return c. For by Spirit is many times understood an Imagination or Inclination or Affection in which sense we read of the Spirit of fear 2 Tim. 1. 7. Of the Spirit of jealousie Numb 5. 14. Of the Spirit of slumber Rom. 11. 8. Or a Spirit against for so the Hebrew Position Beth is oft used as hath been noted before him Of whom this Word is elsewhere used as Iudg. 9. 23. 1 Sam. 16. 14 23. 1 King 22. 23. as it is also given to Man's Soul Iob 12. 10. Eccles. 12. 7. which is a Spiritual Substance as the Angels are And this Interpretation seems most agreeable to the design of this Verse which is in brief to represent all the Judgments of God which were to befall him and which are related in the following History and therefore all the other Particulars being contained in the following Branches of this Verse the tidings of Tirhakah ver 9. in these words he shall hear a rumour his returning to his own Land and being slain there ver 36 37. in the next words it seems most probable That the chiefest of all the Judgments to wit the Destruction of 185 thousand Soldiers in one night ver 35. is not omitted here but expressed in the first branch of the Verse and the Spirit here is the same thing which is here called an Angel this latter Word being there used to limit and explain the former which otherwise was of a doubtful signification and he shall hear a rumour and shall return to his own land and I will cause him to fall by the sword in his own land 8 ¶ So Rab-shakeh returned i To the King to give him an account of the Treaty and to advise with him what was further to be done leaving behind him the Army under the other Commanders mentioned Chap. 18. 17. as is most probable from the other threatning Message here following which would have been very unsuitable if his Siege had been raised and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish k Not being able to take it 9 And when he heard say of Tirhakah king of Ethiopia l Heb. of Chush i. e. Either 1. of Arabia as that Word is most commonly meant of which see the notes and especially my Latin Synopsis upon Numb 12. 1. Or rather 2. Of Ethiopia beyond Egypt Nor was there any need that he should force his Passage through Egypt which is objected against this Opinion by a very Learned Man because the Egyptians against whom this Sennacherib Warred as Heathen Historians Herodotus and Berosus relate and the Ethiopians were Confederates in this Expedition as Iosephus expresly affirms who lived above 1600 Years nearer the time when this was done than we and therefore was more likely to understand it Behold he is come out to fight against thee he sent messengers again unto Hezekiah saying 10 Thus shall ye speak to Hezekiah king of Judah saying Let not thy God in whom thou trustest deceive thee saying Jerusalem shall not be delivered into the hand of the king of Assyria 11 Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered m No certainly never expect it such questions oft imply a denial as Gen. 18. 17. 12 Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Thelasar n Several places about or beyond Euphrates See Gen. 11. 31. Ezek. 27. 23. 13 Where is the king o Either 1. Their god whom he here calls their King because they looked upon him as their Protector and Governour which Kings are or should be to their People Or rather 2. Their King properly so called And as before he compared their gods with the God of Ierusalem so now he compares their kings with King Hezekiah and by both intends to perswade them that neither their God nor their King was able to save them out of his Hand of Hamath and the king of Arpad and the king of the city of Sepharvaim of Henah and Ivah p Of which see the notes on Chap. 18. 34. 14 ¶ And Hezekiah received the letter of the hand of the messengers and read it And Hezekiah went up into the house of the LORD q i. e. Into the Court of the Temple for further he might not enter and spread it before the LORD r i. e. Before the Ark or Temple which â—…e did not to acquaint God but to strengthen his own Faith and quicken himself to Prayer 15 And Hezekiah prayed before the LORD and said O LORD God of Israel * 1 Sam. 4. 4. which dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 16 LORD bow down thine ear and hear open LORD thine eyes and see and hear the words of Sennacherib which hath sent him s i. e. The Messenger who brought this Railing Letter ver 14. Or Rabshakeh who was easily understood out of the former Chapter although he would not do him the honour to name him or sent it to wit This Letter to reproach the living God 17 Of a truth LORD the kings of Assyria have destroyed the nations and their lands 18 And have ‡ Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 19 Now therefore O LORD our God I beseech thee save thou us out of his hand that all the kingdoms of the earth may know that thou art the LORD God even thou onely 20 ¶ Then Isaiah the son of Amoz sent to Hezekiah saying Thus saith the LORD God of Israel That which thou hast prayed to me against Sennacherib king of Assyria I have heard t i. e. Accepted it and will answer it A common Synecdoche 21 This is the word that the LORD hath spoken concerning him The virgin u So he calls Zion or Ierusalem partly because she was pure in good measure from that gross Idolatry wherewith other people were defiled which is called Spiritual Whoredom partly to signifie that God would defend her from that Rape which Sennacherib intended to commit upon her with no less Care and Zeal than Parents do their Virgin Daughters from those who seek to Force and Deflour them and partly to intimate That as she had not yet been Forced and taken by her Barbarous Enemies so she should still retain her Virginity in spight of his Attempts against her the daughter of Zion x i. e. The People of Zion i. e. as it follows of Ierusalem so called Synecdochically from the Mountain and City of Zion which was an eminent part
on 1 King 7. 40 c. and the ‖ Or bowls basons and Huram †Heb. finished to make finished the work that he was to make for king Solomon for the house of God 12 To wit the two pillars and * 1 Kin. 7. 41. the pommels and the chapiters which were on the top of the two pillars and the two wreathes to cover the two pommels of the chapiters which were on the top of the pillars 13 And four hundred pomegranates on the two wreathes two rows of pomegranates on each wreath to cover the two pommels of the chapiters which were †Heb. upon the face upon the pillars 14 He made also bases and ‖ Or caldrone lavers made he upon the bases 15 One sea and twelve oxen under it 16 The pots also and the shovels and the flesh-hooks and all their instruments did Huram his father g i. e. Solomons Father the Relative being put before the Antecedent which is not unusual in the Hebrew Tongue And he is so called here because Solomon usually called him by that name out of that great Respect which he bare to him for his Excellent Art and Service which he did for him it being usual to call great Artists and Inventers of things by this Name of which see Gen. 4. 20 21. Or Huram Abiu or Abif a Man so called or Huram Abi as ch 2. 13. make to king Solomon for the house of the LORD of †Heb. made bright or scoured bright brass 17 In the plain of Jordan did the king cast them in the †Heb. thicknesses of the ground clay ground between Succoth and Zeredathah 18 Thus Solomon made all these vessels in great abundance for the weight of the brass could not be found out 19 And Solomon made all the vessels that were for the house of God the golden altar also and the tables whereon the †Heb. bread of faces shew-bread was set h Which were of Gold and so are distinguished from those ten Tables mentioned v. 8. which seem to have been made of Silver Compare 1 Chron. 28. 16. 20 Moreover the candlesticks with their lamps that they should burn after the manner i According to the Prescription of God to and by Moses before the oracle of pure gold 21 And the flowers and the lamps and the tongs made he of gold and that †Heb. perfections of gold perfect gold 22 And the snuffers and the ‖ Or bowls basons and the spoons and the censers of pure gold and the entry of the house the inner doors thereof for the most holy place and the doors of the house of the temple were of gold k To wit in part they were made of Wood 1 King 6. 30. 2 King 18. 16. but covered with Golden Plates CHAP. V. 1 THus all the work that Solomon made for the house of the LORD was finished * 1 Kin. 7. 51. And Solomon brought in all the things that David his father had dedicated and the silver and the gold a Or even as that particle is oft understood the Silver and the Gold the Remainder of those vast Sums mentioned 1 Chron. 22. 14. and all the Instruments put he among the treasures of the house of God 2 * 1 King 8. 2 c. Then Solomon assembled the elders of Israel b Of this and the following Verses see the Notes on 1 King 8 1 c. and all the heads of the tribes the ‖ Or rulers of the families So Gr. chief of the fathers of the children of Israel unto Jerusalem to bring up the ark of the covenant of the LORD out of the city of David which is Zion 3 Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month 4 And all the elders of Israel came and the Levites took up the ark 5 And they brought up the ark and the tabernacle of the congregation and all the holy vessels that were in the tabernacle these did the priests and the Levites bring up 6 Also king Solomon and all the congregation of Israel that were assembled unto him before the ark sacrificed sheep and oxen which could not be told nor numbred for multitude 7 And the priests brought in the ark of the covenant of the LORD unto his place to the oracle of the house into the holy place even under the wings of the cherubims 8 For the cherubims spread forth their wings over the place of the ark and the cherubims covered the ark and the staves thereof above 9 And they drew out the staves of the ark that the ends of the staves were seen from the ark before the oracle but they were not seen without And ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. â—… â—… there it is unto this day c When this History was first written not when it was reviewed by Ezra who made some Additions to it For after the Return from Babylon neither Staves nor Ark were any more seen or heard of 10 There was nothing in the ark save the two tables which Moses * Deut. 10. 2 5. put therein at Horeb ‖ Or 〈◊〉 when the LORD made a covenant with the children of Israel when they came out of Egypt 11 And it came to pass when the priests were come out of the holy place for all the priests that were †Heb. 〈◊〉 present were sanctified and did not then wait by course d According to Davids Appointment 1 Chron. 24. 25. which was onely for the Ordinary Service but in Extraordinary Solemnities such as this eminently was they all came together 12 * 1 Chr. 25. â—… And also the Levites which were the singers all of them of Asaph of Heman of Jeduthun with their sons and their brethren being arrayed in white linen having cymbals and psalteries and harps stood at the east-end of the altar and with them an hundred and twenty priests sounding with trumpets 13 It came even to pass as the trumpeters and singers were as one to make one sound to be heard in praising and thanking the LORD and when they lift up their voice with the trumpets and cymbals and instruments of musick and praised the LORD saying * Psal. 136. For he is good for his mercy endureth for ever that then the house was filled with a cloud even the house of the LORD 14 So that the priests could not stand to minister by reason of the cloud for the glory of the LORD had filled the house of God CHAP. VI. 1 THen * 1 Kin. 8. 1â—… c. said Solomon a This whole Chapter for the Substance and almost all the Words of it are explained in the Notes on 1 King 8. The LORD hath said that he would dwell in the * Lev. 16. 2. Exod. 20. 21. thick darkness 2 But I have built an house of habitation for thee and a
speaks both these words and all the rest of this Psalm in his own Name and Person And David might well call them his People either because they were his Friends and Favourers Or because he being anointed their King they were consequently his People Or because he was now actually their King and so they were actually his People For some conceive that this Psalm was made in the time and upon the occasion of Absalom's Rebellion as they eat bread p i. e. With as little regret or remorse and with as much greediness and delight and Constancy too as they use to eat their Meat The Particle as is here understood as it is Psal. 125. 2. Prov. 26. 9. and in many other places and call not upon the LORD q They are guilty not only of gross Injustice and Oppression towards men but also of horrid Impiety and Contempt of God whose Providence they deny and whose Worship they wholly neglect and despise 5. There r i. e. In the place or upon the spot where they practised these Insolencies God struck them with a panick fear Or Then i. e. In the height of their Tyranny and prosperous Impiety when they seemed to have no cause for it An Adverb of Place for an Adverb of Time of which there want not Examples in Scripture and other Authors as hath been noted before Or thence as this Particle is rendered Gen. 2. 10. and 49. 24. Isa. 65. 20 i. e. From that time or for that Cause as some take it and it may be taken Iob 35. 12. Psal. 36. 12. i. e. For this their contempt of God and manifest injury to Men. †Heb. they feared a fear were they in great fear s From their own guilty Consciences and the just Expectation of divine Vengeance Heb. They feared with fear i. e. Vehemently where there was no cause of fear as is here implied for they are now supposed to be in a State of Power and Tyranny as is expressed in the Parallel place Psal. 53. 5. Or they shall be greatly afraid the past Tense being put for the future Prophetically for t For they remembred what a potent Adversary they had and therefore had cause enough to fear Or Bâ—…t as this Particle is taken Gen. 45. 8. Psal. 37. 20. Eccles. 2. 10. and 6. 2. So he describes the contrary and safe Condition of the Righteous Or when as it oft signifies and so it Answers to the then in the beginning of the Verse when God shall once appear for his People a dreadful Horror shall seize upon their wicked Enemies God is in the generation of the righteous u i. e. Among them with his gracious and powerful Presence to defend them and to fight against their Enemies Or God is for c. as the Hebrew beth oft signifies that is God is on their side and therefore their Enemies have great cause to tremble 6. * Psal. 22. 7. 8. Ye have shamed x i. e. Desired and endeavoured to bring it to Shame or disappoint it Comp. Psal. 6. 10. Or ye have reproached or derided it as a foolish thing the counsel of the poor y i. e. The cause which he hath taken to defend himself which is not by lying and flattery and violence and all manner of Wickedness which is your Counsel and usual Practice but by trusting in God and keeping his way and calling upon his Name because z This was the ground of their Contempt and Scorn that he lived by Faith in Gods promise and Providence Or but as in the foregoing Verse So there seems to be an Elegant and fit Opposition You reproach them but God will own and Protect them and justifie their Counsel which you deride the LORD is his refuge 7. †Heb. 〈◊〉 〈◊〉 〈◊〉 c. Psal. 53. 6. O that the salvation of Israel were come out of Zion ‖ These words directly and immediately Concern the deliverance of the People of Israel out of that sinful and deplorable Estate in which they now were which having described in the Body of the Psalm he concludes after his manner with a prayer to God to hear and help them out of Zion where the Ark then was whence God used to hear and Answer his Peoples prayers But ultimately and principally they Design a further even the spiritual Redemption and Salvation of all Gods Israel by the Mâ—…ssias as may appear by divers Considerations 1. That the Ancient Jews did thus understand it and among others Ionathan's Targum or Paraphrase on the Bible expound it thus I do not expect Gideon's Salvation which was but Corporeal nor that of Sampson but the Salvation of the Messias With whom agrees the Targum of Ierusalem 2. That the Doctrine of Israel's Redemption or Salvation by Christ was very well known as to other ancient Patriarchs Iob 8. 56. 1 Pet. 1. 10 11 12. so particularly to David of whom it is expresly said that he knew and â—…oresaw this Mystery Act. 2. 30 31. in whose Book of Psalms there are divers and very distinct and clear Prophecies of it as we have in part seen upon Psal. 2. and 8. and shall see more fully and Evidently hereafter 3. That David and other holy Prophets in the midst of their sad Thoughts and Fears and Troubles did usually Comfort themselves with the Promise and Expectation of the Messias by whom and by whom alone they should receive that plenary Salvation for which they groaned of which it is thought we have one instance Gen. 49. 18. but we have many unquestionable Instances in the Prophecy of Isaiah as Ch. 7. 14. and 9. 6. c. And this Course might be the more seasonable for David because he speaks here of his Troubles after he was settled in his Kingdom as may be gathered from the mention of Zion where the Ark was not till that time and possibly of the sad and sinful State of his Kingdom during Absolom's Rebellion and therefore finding himself so strangely disappointed of that Peace and Happiness which he Confidently expected when once he came to the Kingdom and wisely and justly presaging that his Children and the following Generations of Israelites for the same Causes were likely to meet with the same or greater Calamities than this he wearieth himself with the Expression of his Belief and desire of the coming of the Messias to save his People 4. To this also suits the mention of Zion because the Prophets knew and foretold that the Messias or Deliverer should first come to Zion and should set up his Throne there and from thence send forth his Laws and Edicts to the Gentile World as is positively affirmed Psal. 2. 6. and 110. 2. Isa. 2. 3 and 59. 20. Comp. with Rom. 11. 26 and in many other place 5. The following words agree only to this time wherein he speaks of bringing back the Captivity of his people with the universal joy of all Iacob and Israel which
seeing and envying and fretâ—…ing at it but not being able to hinder it thou †Heb. maketh 〈◊〉 anointest mine head with oyl q Or Ointment as the Syriack and Arabick Interpreters render it with Aromatical Ointments which were then used at great Feasts Psal. 92. 10. Amos 6. 6. Mat. 6. 17. Luk. 7. 38. The Sence is thy Comforts delight my Soul Comp. 45. 7. my cup runneth over r Thou hast given me a very plentiful Portion signified by the Cup given to the Guests by the Master of the Feast 6. Surely goodness and mercy s i. e. God's Favour and the blessed and Comfortable effects and Benefits of it shall follow me t By which Emphatical Expression he signifies God's admirable freeness and readiness to do Good to his People and his preventing them with Blessings all the days of my Life u Which he justly concludes from the former instances of God's Favour to him because of the unchangeableness of Gods Nature and the stability of his Covenant and Promises and I will dwell in the house of the LORD †Heb. to lâ—…gth of days for ever x Whereas I have formerly been driven from God's House I rest assured that I shall now constantly enjoy that blessed Priviledge of serving and enjoying God in his Sanctuary which I prâ—…ze more then all my Dominions PSAL. XXIV The ARGUMENT This Psalm is generally and probably thought to have been Composed by David upon that solemn Occasion of bringing the Ark of God from the House of Obed-Edom into the Tabernacle which David had built for it 2 Sam. 6. Wherein he hath a further Prospect even to the Temple which he earnestly desired and intended to build and which he knew would be built by his Son And when this was done and the Ark brought into it this Psalm was to be â—…ung and indeed to this time it seems chiefly directed For Davids Psalms were not only used by himself upon the first Occasions for which he made them but they were committed to the Preâ—… of sacred Musick for the use of the Church iâ—… all succeeding times And being a Prophet he speaks as the Prophets used of things to come as if they were already present and turns his Speech to the Temple and it's Gates as if they were now built Moreover because the Tabernacle and Temple and Ark were manifest Types of Christ and of his Church and of the Place and state of Heavenly Glory David extended his thoughts to them also or at least the Holy Ghost designed to comprehend them under these Typical Expressions A Psalm of David 1. THe * Exod. 9. 29 19. 5. Deâ—… 10. 14. 〈◊〉 41. 11. 〈◊〉 â—…0 12. 1 Cor. 10. 26. 28. earth is the LORD'S and the fulness thereof a All the Creatures and especially the Inhabitants wherewith it is replenished God's general Dominion over and Interest in all Persons and places seems to be here premised and asserted Either 1. To shew his right to Chuse any Nation whom he pleased to be his peculiar People Which priviledge being conferred upon the Israelites was a great stumbling Block to the Heathen Nations Or 2. To set forth the singular kindness and mercy of God to Israel who chose them out of all the Nations of the World to be near to him and to have special acquaintance with him although otherwise he had no other Relation to them then what he had to all mankind to wit that of a Creator and Governor Or 3. To demonstrate the Excellency of the Jewish worship and Religion above all others because the God whom they served was the God and Maker of the whole World when the Gods of the Gentiles were sorry Idols and esteemed by themselves to be but Local and confined Deities the world and they that dwell therein 2. * Job 38. 6. Psal. 104. 5. 136. 6. For he hath founded it b Justly have I said that the Earth is the Lord s for he made it and laid the Foundation of it and that in a wonderful manner upon the seas c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. and established it upon the floods c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. 3. * Psal. 1â—… 1. Who shall ascend into the hill of the LORD d To wit Sion or Moriah the place of God's Sanctuary and special Presence This is here subjoyned Either 1. By way of Opposition though God is the God of the whole World yet he is in a peculiar manner the God of Israel and to be worshipped no where but in their Holy place Or 2. As an Inference Having asserted and proved Gods Authority and Dominion over all mankind and Consequently their Obligations to serve and worship him he now proposeth a most necessary and important Question especially in those times when all Nations except Israel were under deep Ignorance and Errors herein Namely where and how and by whom God will be served and his Favour and Blessing may be enjoyed The place is here described and the qualification of the Persons in the following Verses and who shall stand e To wit to Minister before him as this Word is commonly used with respect either to Men as 1 Kings 1. 2. Compare with 10. â—… Dan.
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
beast both of man and beast 9 Who sent tokens and wonders into the midst of thee O Egypt upon Pharaoh and upon all his servants 10 * Numb 21. 24 25 26 34 35. Who smote great nations and slew mighty kings 11 Sihon king of the Amorite and Og king of Bashan and * Josh. 12. 7. all the kingdoms of Canaan 12 * Josh. 12. 7. Psal. 78. 55. And gave their land for an heritage an heritage unto Israel his people 13 Thy * Psal. 102. 12. name O LORD endureth for ever and thy memorial O LORD †Heb. to generation and generation throughout all generations o These wonderful works of thine shall never be forgotten The land which thou gavest us v. 12. and which we yet enjoy is an everlasting monument of thy power and goodness and an obligation and encouragement to trust in thee in all our present or future difficulties 14 For the LORD will judge his people p Will in due time plead the cause of his people or give judgment for them as this phrase is used Deut. 32. 36. Ier. 5. 28 22. 16. and he will repent himself concerning his servants q He will recal that severe sentence which for their sins he had passed upon them and be reconciled to them 15 * Psal. 115. 4 5 6 7 8 9 10 11. The idols of the heathen are silver and gold r Of this and the following verses see the Notes on Psal. 115. 4 5 c. the work of mens hands 16 They have mouths but they speak not eyes have they but they see not 17 They have ears but they hear not neither is there any breath in their mouths 18 They that make them †Heb. let them be So Gr. are like unto them so is every one that trusteth in them 19 Bless the LORD O house of Israel bless the LORD O house of Aaron 20 Bless the LORD O house of Levi ye that fear the LORD bless the LORD 21 Blessed be the LORD out of Zion s By the assemblies of his people in Zion or Ierusalem which dwelleth at Jerusalem t This clause may be added either to distinguish the true God from the gods which were worshipped in other places and countries or as a reason why they should bless God because he had blessed and honoured that place with his gracious and glorious presence Praise ye the LORD PSAL. CXXXVI The matter of this Psalm is the same with the former onely it is a little more fitted to the use and service of the Temple by the continued repetition of that solemn clause for thy mercy endures for ever which was much used by the sacred Singers See 2 Chron. 7. 3. 20. 21. 1 O * Psal. 106. 1. 107. 1. 118. 1. Give thanks unto the LORD for he is good * 1 Chr. 16. 41. for his mercy endureth for ever 2 O give thanks unto * Deut. 10. 17. the God of gods a Who is infinitely superiour to all that are called gods whether Angels or Princes or Idols for his mercy endureth for ever 3 O give thanks unto the Lord of lords for his mercy endureth for ever 4 To him who alone b He and none else Or he without the help of any other person or thing whereas no other being can do any thing alone or without his help doth great wonders for his mercy endureth for ever 5 * Gen. 1. 1. To him that by wisdom c To wit by eminent and admirable wisdom far exceeding the capacity of all humane or Angelical creatures made the heavens for his mercy endureth for ever 6 * Gen. 1. 9. Jeâ—… 10. 12. To him that stretched out the earth above the waters d Of which see on Gen. 1. 9. Psal. 24. 2. for his mercy endureth for ever 7 * Gen. 1. 14. To him that made great lights for his mercy endureth for ever 8 The sun †Heb. for the â—…lings by day to rule by day e Of which phrase and the like in the next verse see my Notes on Gen. 1. 16. for his mercy endureth for ever 9 The moon and stars to rule by night for his mercy endureth for ever 10 * Exod. 12. 2. To him that smote Egypt in their first-born for his mercy endureth for ever 11 * Exod. 12. 51. 13. 17. And brought out Israel from among them for his mercy endureth for ever 12 * Exod. 6. 6. With a strong hand and with a stretched out arm for his mercy endureth for ever 13 * Exod. 14. 21 22. Psal. 74. 13. 78. 13 To him which divided the Red sea into parts for his mercy endureth for ever 14 And made Israel to pass through the midst of it f To wit without fear or danger by comparing this with the next verse for his mercy endureth for ever 15 * Exod. 14. 28. But †Heb. shaked off overthrew Pharaoh and his host in the Red sea for his mercy endureth for ever 16 * Exod. 15. 22. To him which led his people through the wilderness g Through that vast howling wilderness where there was neither way nor provision through which none but the Almighty God could have safely conducted them for his mercy endureth for ever 17 * Psal. 135. 10 11. To him which smote great kings for his mercy endureth for ever 18 * Deut. 29. 7. Ps. 135. 10 11. And slew mighty kings for his mercy endureth for ever 19 * Num. 21. 23. Sihon king of the Amorite for his mercy endureth for ever 20 * Num. 21. 33. And Og the king of Bashan for his mercy endureth for ever 21 * Josh. 12. 17. And gave their land for an heritage for his mercy endureth for ever 22 Even an heritage unto Israel his servant h He speaks of all that people as of one man because they were united together in one body in the worship of one and the same God Thus God calleth them all his first-born Exod. 4. 22. for his mercy endureth for ever 23 Who remembred us in our low estate for his mercy endureth for ever 24 And hath redeemed us from our enemies for his mercy endureth for ever 25 * Psal. 104. 27. 147. 9. Who giveth food to all flesh i Either to all mankind or to all living creatures For which God deserves great praises which the Psalmist by his example teacheth us to render to God for them because those who are most concerned either cannot or do not perform this duty for his mercy endureth for ever 26 O give thanks unto the God of heaven for his mercy endureth for ever PSAL. CXXXVII The Penman of this Psalm is uncertain the occasion of it was unquestionably the consideration of the Babylonish Captivity and it seems to have been composed either during the time of that Captivity or presently after
and in stead of well-set hair baldness and in stead of a stomacher a girding of sackcloth and burning p By the heat of the Sun to which they are now commonly exposed from which they used formerly to guard themselves with great care in stead of beauty 25 Thy men shall fall by the sword and thy †Heb. might mighty in the war 26 And her gates q The Gates of Zion or Ierusalem which by a Figure very usual in Sacred Scripture and all Authors are said to lament to imply the great Desolation of the Place that there should be no People to go out and come in by the Gates or to meet together in the Gates as they used to do shall lament and mourn and she being ‖ Or emptied †Heb. cleansed desolate shall sit upon the ground r Like a mournful Woman bewailing the loss of her Husband and Children CHAP. IV. AND in that day a Of which he hath hitherto been speaking Chap. 2. 3. and still continueth to speak In that calamitous time seven b Many A certain number for an uncertain women shall take hold c Shall sue to him and even lay hands upon him contrary to their Custom and their natural Modesty of one man d Because few Men shall survive that dreadful Stroke They who before were not contented with their own Husbands are now glad of a Seventh part of an Husband saying We will eat our own bread and wear our own apparel e We will ease thee of that Charge which otherwise would fall upon thee by Gods Law Exod. 21. 10. onely †Heb. let thy name be called upon us let us be called by thy name f Own us for thy Wives ‖ Or take thou away to take away our * Luk. 1. 25. reproach g Virginity was esteemed a Reproach especially among that People because it was a Token of Contempt from Men and of the Curse of God Children the usual Fruit of Marriage being both an Honour to their Parents before Men and a great Blessing of God especially to that People from some of whose Loins the Messâ—…ah was to spring 2 In that day h About and after that time when the Lord shall have washed away as this time is particularly expressed v. 4. the filth of Zion by those dreadful Judgments now described shall the Branch of the LORD i Either 1. the Church and People of Israel oft called Gods vine or vineyard as we saw before and the Branch of Gods planting Isa. 60. 21. or 2. the Messiah who is commonly defined in Scripture by this Title the Branch Isa. 11. 1. Ier. 23. 5. 33. 15. Zech. 3. 8. whose name is expresly said to be the Branch Zech. 6. 12. of whom not onely Christians but even the Hebrew Doctors understand it For after the foregoing Miseries were brought upon the Iews by the Remainders of the Grecian Empire of which Daniel prophecies so exactly and particularly and afterwards by the Roman Empire the Messiah was born and after that utter Destruction brought upon the Jewish City and Temple and Nation by Titus the Kingdom of the Messiah became beautiful and glorious as it here follows be †Heb. beauty and glory beautiful and glorious and the fruit of the earth shall be excellent k The Land which for the Sins of the People was made barren upon their Repentance and return to Christ shall recover its former Fertility Under this one Mercy he seems to understand all temporal Blessings which together with spiritual and eternal God shall confer upon them and withal to intimate the Fruitfulness of the People the earth or land being oft put for its Inhabitants in Knowledge and Grace and all good works and comely †Heb. for the escaping of Israel for them that are escaped l That shall survive all the forementioned Calamities of Israel 3 And it shall come to pass that he that is left in Zion and he that remaineth in Jerusalem shall be called holy m i. e. Shall be really holy as is said Chap. 60. 21. To be called is oft put for to be as Gen. 21. 12. Isa. 1. 26. 44. 5. even every one that is written ‖ Or to life So Gr. among the living n So this is a Restriction of the foregoing indefinite Proposition Not all that are left but a great number of them shall be holy even all that are written c. i. e. all the Elect who are frequently described by this Character that they are written in Gods or the Lambs book or in the book of life or of the living Psal. 69. 28. Dan. 12. 1. Phil. 4. 3. Rev. 3. 5. 13. 8. 17 8. c. But this last Clause of the Verse is by some Learned Interpreters rendred thus all that are in Ierusalem i. e. a very great number of them as such general Expressions are frequently used or the generality of them shall be written unto life i. e. shall be such as are elected unto Salvation through Sanctification Which may deserve consideration So he notes the singular Priviledge of this People at this time above the former Ages in which many were called but few were chosen in Jerusalem o Of the People living in or belonging to Ierusalem 4 When the Lord shall have washed away the filth of the daughter of Zion p This shall be accomplished when God hath thorowly cleansed the Iewish Nation from their Sins and shall have purged the blood q The Blood-guiltiness and especially that of killing the Lord of Life their own Messiah of Jerusalem from the midst thereof by * Chap. 32. 15 16. the spirit of judgment and by the spirit of burning r This is opposed to the former Legal way of Purification which was by Water By the spirit he seems to understand the Holy Spirit of God to which this washing and purging Work is commonly ascribed as 1 Cor. 6. 11. and elsewhere which Spirit did accompany the Preaching of the Gospel and did this Work in part in some of the Iews and will do it more fully in the Body of the Nation And this Spirit may well be called a spirit of judgment because it executes Judgment in the Church and in the Consciences of Men separating the precious from the vile convincing men of Sin and Righteousness and Judgment Ioh. 16. 8 9. manifesting the Secrets of mens Hearts in the Preaching of the Word 1 Cor. 14. 25. accusing and terrifying and punishing some witnessing for and with others and filling them with Peace and Joy in believing hardning some and softning and subduing others to God as this Spirit is particularly promised to do the Iews Zech. 12. 10. And the same Spirit may be fitly called the spirit of burning as he is compared to fire Mat. 3. 11. because he doth burn up and consume the Dross which is in the
River yet they shall be freed from the disadvantage of it which is That the Enemies may come against them in Ships for no Galleys nor Ships of the Enemies shall be able to come into this River to annoy them 22. For the LORD is our judge t To judge for us to plead our Cause against our Enemies as the ancient Judges of Israel did Iudg. 2. 16. the Lord is our * Jam. 4. 12. †Heb. statute-maker lawgiver u Our chief Governour to whom it belongs to give Laws and to defend his People the LORD is king he will save us 23 ‖ Or they have forsaken thy tacklings Thy tacklings are loosed x He directeth his Speech to the Assyrians and having tacitely designed their Army under the notion of a gallant Ship ver 21. he here represents their broken and undone condition by the Metaphor of a Ship tossed in a tempestuous Sea having her Cables broken and all her Tacklings loose and out of order so as she could have no benefit of her Masts or Sails and therefore is quickly broken or swallowed up by the Sea they y The Assyrians of whom he still speaks as in the first Clause he spake to them could not well strengthen their mast they could not spread the sail then is the Prey of a great spoil divided the Iame take the prey z They who came to spoil and prey upon my People shall become a prey to them and shall be forced to flee away so suddenly that they shall leave so many Spoils behind them that when strong and active Men have carried away all that they desired there shall be enough left for the Lame who come last to the Spoil The general Sence of the place is That God's People shall be Victorious over all their Enemies 24. And the inhabitants a To wit of Ierusalem God's people shall not say I am sick b Shall have no cause to complain of any sicknes or calamity shall be fully delivered from all their Enemies and evil Occurrents shall enjoy perfect tranquility and prosperity the people that dwell therein shall be forgiven their iniquity c This may be added Either 1. as the Reason of the foregoing priviledge Their Sins the main causes of all their Distresses shall be pardoned and therefore their Sufferings the effects of Sin shall cease Or 2. as an additional Favour They shall not onely receive from me a glorious Temporal Deliverance but which is infinitely better the pardon of all their Sins and all those spiritual and everlasting Blessings which attend upon that Mercy CHAP. XXXIV 1. COme near ye nations to hear and hearken ye people a Let the People of all Nations take notice of what I am about to say and do as that wherein they are generally concerned and by the consideration whereof they may if they will be instructed and so delivered from the Calamity here denounced let the earth hear and †Heb the fulness thereof all that is therein the world and all things that come forth of it b Heb. All the off-springs of it Either 1. all the Trees and Fruits and other productions of it For it is usual with the Prophets by a Figure to turn his Speech to these senseless Creatures Or 2. all the Inhabitants of the World as the Chaldee and other Ancients restrain and understand this general Expression which also is Emphatical and admonisheth the proud and insolent Sons of Men of their mean and obscure Original that how great and glorious soever they may seem to themselves or others yet in truth they are but a better sort of Mushromes springing out of the Earth for Dust they are and unto dust they must return as was said Gen. 3. 19. 2. For the indignation of the LORD is upon all nations c Not onely upon the Assyrians and those Nations which were Confederate with them in this Expedition but upon all other Enemies of my People whatsoever and his fury upon all their armies he hath utterly destroyed them d He will infallibly Destroy all of them he hath delivered them to the slaughter 3. Their slain also shall be cast out e Into the Fields where they shall lie unburied and be left for a prey to all ravenous Birds and Beasts Whereby he implies either the vast Numbers which shall be Slain so as they could not have time or place to Bury them Or the curse of God upon them and the Peoples contempt and abhorrency of them and * Joel 2. 20. their stink shall come up out of their carcases and the mountains f About Ierusalem where they are supposed to be gathered to Fight against Ierusalem as the Assyrians now were and as other Enemies afterward would be Zech. 12. 2. 14. 2. shall be melted with their blood g Shall be filled with their Blood which shall run down abundantly from the Mountains with great force and dissolve and carry down part of the earth of the Mountains with it as great showers of Rain frequently do 4. And all the host of heaven h The Sun and Moon and Stars which frequently come under this name in Scripture as Deut. 4. 19. and 17. 3. and elsewhere shall be dissolved i Shall seem to be dissolved So great shall be the confusion and consternation of Man-kind as if all the frame of the Creation were broken into pieces Some understand this of the general Judgment which some passages here following will not permit But it is a very usual thing for Prophetical Writers both in the Old and New-Testament to represent great and general Calamities in such words and phrases as properly agree to the Day of Judgment as on the contrary The glorious Deliverances of God's People are set forth in such Expressions as properly agree to the Resurrection from the Dead See Ezek. 37. 7. Ioel. 2. 31. 3. 15. Revel 6. 12 13. and the heavens shall be * Rev. 6. 14. rolled together as a scroll k Heb. as a book for Books were then written in Scroles which they usually rolled up together and when they were so no Man could â—…ead any word in it and no more shall any Man be able to see those goodly Lights of Heaven for they shall all be obscured and confounded This Phrase is used also Isa. 8. 1. Revel 6. 14. and all their host shall fall down as the leaf that falleth off from the vine l When it is withered and as a * Rev. 6. 13. falling fig m Which falleth either through great Maturity or being thrust out by green Figs coming forth or by any other accident from the fig-tree 5. For * Jer. 46. 10. my sword shall be bathed n In the Blood of these People Heb. Is or shall be made drunk in heaven o Either 1. in my Church which is called Heaven Dan. 8. 10. Revel 4. 1.
unclean shall not pass over it p Either to disturb or defile it Unclean Persons shall in a good measure be kept or cast out of my Church by the strict exercise of good Discipline here and hereafter not one unclean Person shall enter into my Kingdome ‖ Or for he shall be with them but it shall be for those q But this way shall be appropriated unto those Persons above-mentioned the Weak and Blind and Lame whom God will Heal and Save ver 3. 4 5 6. The pronoun Relative is put without an Antecedent as it is in many other places But this and the following Clause is and may well be rendred otherwise and he to wit God who is oft designed by this Pronoun and is easily understood out of the Context shall be to or with them walking in the way their Companion and Guide in their Way which is a great felicity that fools may not err therein the way-faring men though fools shall not err therein r The Way shall be so plain and straight that even the most foolish Travellers who are described by this Character that They know not the way to the City Eccles. 10. 15. cannot easily mistake it 9. No lion shall be there nor any †Heb. robber of or among beasts ravenous beast shall go up thereon it shall not be found there s It shall not onely be a plain but a safe Way free from all annoyance or danger from mischievous Creatures This is the same Promise for substance with that Isa. 11. 9. They shall not hurt nor destroy in all my holy Mountain but the redeemed shall walk there 10. And the * Chap. 51. 11. ransomed of the LORD t They whom God shall Rescue and Redeem from their corporal Slavery in Babylon and especially from their spiritual Bondage under Sin and Satan shall return and come to Zion u Shall come again to Zion from whence they had been carried away Captive Or shall return to wit to the Lord now mentioned and come to Zion i. e. joyn themselves to God's Church and People with songs and everlasting joy upon their heads they shall obtain joy and gladness and * Rev. 21. 4. sorrow and sighing shall flee away x Which Expressions are too magnificent and emphatical to be satisfied by the return of the Iews from Babylon to their own Land which was accompanied and followed with many Sighs and Sorrows as appears both from sacred and other Historians and therefore must necessarily be understood of Gospel-times and of the Joy and Happiness purchased by Christ for his People begun here and continued to all Eternity CHAP. XXXVI 1. NOw * 2 Kin. 18. 13. 2 Chr. 32. 1. it came to pass in the fourteenth year of king Hezekiah that Sennacherib king of Assyria came up against all the defenced cities of Iudah and took them 2. And the king of Assyria sent Rabshakeh from Lachish to Ierusalem unto king Hezekiah with a great army and he stood by the conduit of the upper pool in the high way of the fullers field 3. Then came forth unto him Eliakim Hilkiahs son which was over the house and Shebna the ‖ Or secretaâ—… scribe and Ioah Asaphs son the recorder 4. And Rabshakeh said unto them say ye now to Hezekiah Thus saith the great king the king of Assyria What confidence is this wherein thou trustest 5. I say saist thou but they are but †Heb. a word of lips vain words ‖ Or but counsel and strength are for the war I have counsel and strength for war now on whom dost thou trust that thou rebellest against me 6. Lo thou trustest in the * Ezek. 29. 6 7. staff of this broken reed on Egypt whereon if a man lean it will go into his hand and pierce it so is Pharaoh king of Egypt to all that trust in him 7. But if thou say to me We trust in the LORD our God is it not he whose high places and whose altars Hezekiah hath taken away and said to Iudah and to Ierusalem Ye shall worship before this altar 8. Now therefore give ‖ Or hostages pledges I pray thee to my master the king of Assyria and I will give thee two thousand horses if thou be able on thy part to set riders upon them 9. How then wilt thou turn away the face of one captain of the least of my masters servants and put thy trust on Egypt for chariots and for horsemen 10. And am I now come up without the LORD against this land to destroy it the LORD said unto me Go up against this land and destroy it 11. Then said Eliakim and Shebna and Ioah unto Rabshakeh Speak I pray thee unto thy servants in the Syrian language for we understand it and speak not to us in the Jews language in the ears of the people that are on the wall 12. But Rabshakeh said Hath my master sent me to thy master and to thee to speak these words hath he not sent me to the men that sit upon the wall that they may eat their own dung and drink their own piss with you 13. Then Rabshakeh stood and cried with a loud voice in the Jews language and said Hear ye the words of the great king the king of Assyria 14. Thus saith the king Let not Hezekiah deceive you for he shall not be able to deliver you 15. Neither let Hezekiah make you trust in the LORD saying The LORD will surely deliver us this city shall not be delivered into the hand of the king of Assyria 16 Hearken not to Hezekiah for thus saith the king of Assyria ‖ Or seek my favour by a present †Heb. make with me a blessing Make an agreement with me by a present and come out to me and eat ye every one of his vine and every one of his fig-tree and drink ye every one the waters of his own cistern 17. Untill I come and take you away to a land like your own land a land of corn and wine a land of bread and vineyards 18. Beware lest Hezekiah perswade you saying the LORD will deliver us Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria 19. Where are the gods of Hamath and Arphad where are the gods of Sepharvaim and have they delivered Samaria out of my hand 20. Who are they amongst all the gods of these lands that have delivered their land out of my hand that the LORD should deliver Ierusalem out of my hand 21. But they held their peace and answered him not a word for the kings commandment was saying Answer him not 22. Then came Eliakim the son of Hilkiah that was over the houshold and Shebna the scribe and Ioah the son of Asaph the recorder to Hezekiah with their cloths rent and told him the words of Rabshakeh The History related here and in the Three
following Chapters is for the substance of it and almost wholly in the same words contained 2 Kings chap. 18. 19. 20. It is fitly inserted here to explain and confirm some of the foregoing Predictions It may seem to have been first Written by this Prophet and from him to have been taken into the Book of Kings to compleat that History CHAP. XXXVII 1. ANd * 2 Kin. 19. 1. c. it came to pass when king Hezekiah heard it that he rent his clothes and covered himself with sackcloth and went into the house of the LORD 2. And he sent Eliakim who was over the houshold and Shebna the scribe and the elders of the priests covered with sackcloth unto Isaiah the prophet the son of Amoz 3. And they said unto him Thus saith Hezekiah This day is a day of trouble and of rebuke and of ‖ Or provocation blasphemy for the children are come to the †Heb. breach or breaking place that is the mouth of the Womb. birth and there is not strength to bring forth 4. It may be the LORD thy God will hear the words of Rabshakeh whom the king of Assyria his master hath sent to reproach the living God and will reprove the words which the LORD thy God hath heard wherefore lift up thy prayer for the remnant that is †Heb. found left 5. So the servants of king Hezekiah came to Isaiah 6. And Isaiah said unto them Thus shall ye say unto your master Thus saith the Lord Be not afraid of the words that thou hast heard wherewith the servants of the king of Assyria have blasphemed me 7. Behold I will ‖ Or put a spirit into him send a blast upon him and he shall hear a rumour and return to his own land and I will cause him to fall by the sword in his own land 8. So Rabshakeh returned and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish 9. And he heard say concerning Tirhakah king of Ethiopia He is come forth to make war with thee and when he heard it he sent messengers to Hezekiah saying 10. Thus shall ye speak to Hezekiah king of Iudah saying Let not thy God in whom thou trustest deceive thee saying Ierusalem shall not be given into the hand of the king of Assyria 11. Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered 12. Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Telassar 13. Where is the king of Hamath and the king of Arphad and the king of the city of Sepharvaim Hena and Ivah 14. And Hezekiah received the letter from the hand of the messengers and read it and Hezekiah went up unto the house of the LORD and spread it before the LORD 15. And Hezekiah prayed unto the LORD saying 16. O LORD of hosts God of Israel that dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 17. Incline thine ear O LORD and hear open thine eyes O LORD and see and hear all the words of Sennacherib which hath sent to reproach the living God 18. Of a truth LORD the kings of Assyria have laid wast all the †Heb. lands nations and their countreys 19. And have †Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 20. Now therefore O LORD our God save us from his hand that all the kingdoms of the earth may know that thou art the LORD even thou onely 21. Then Isaiah the son of Amoz sent unto Hezekiah saying Thus saith the LORD God of Israel Whereas thou hast prayed to me against Sennacherib king of Assyria 22. This is the word which the LORD hath spoken concerning him The virgin the daughter of Zion hath despised thee and laughed thee to scorn the daughter of Ierusalem hath shaken her head at thee 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high even against the holy One of Israel 24. †Heb. by the hand of thy servants By thy servants hast thou reproached the Lord and hast said By the multitude of my chariots am I come up to the height of the mountains to the sides * Jer. 22. 6 7. of Lebanon and I will cut down †Heb. the talness of the Cedars thereof and the choice of the fir-trees thereof the tall cedars thereof and the choice fir-trees thereof and I will enter into the height of his border and ‖ Or the forrest and his fruitful field the forrest of his Carmel 25. I have digged and drunk water and with the sole of my feet have I dried up all the rivers of the ‖ Or fenced and closed besieged places 26. ‖ Or hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid wast and defenced cities to be ruinous heaps Hast thou not heard long ago how I have done it and of ancient times that I have formed it now have I brought it to pass that thou shouldst be to lay wast defenced cities into ruinous heaps 27. Therefore their inhabitants were †Heb. short of hand of small power they were dismayed and confounded they were as the grass of the field and as the green herb as the grass on the house tops and as corn blasted before it be grown up 28. But I know thy ‖ Or sitting abode and thy going out and thy coming in and thy rage against me 29. Because thy rage against me and thy tumult is come up into mine ears therefore will I put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest 30. And this shall be a sign unto thee Ye shall eat this year such as groweth of it self and the second year that which springeth of the same and in the third year sow ye and reap and plant vineyards and eat the fruit thereof 31. And †Heb. the escaping of the house of Judah that remaineth the remnant that is escaped of the house of Iudah shall again take root downward and bear fruit upward 32. For out of Ierusalem shall go forth a remnant and †Heb. the escaping they that escape out of mount Zion the * 2 Kin. 19. 31. Chap. 9. 7. zeal of the LORD of hosts shall do this 33. Therefore thus saith the LORD concerning the king of Assyria He shall not come into this city nor shoot an arrow there nor come before it with shields nor cast a bank against it 34 By the
clause unto thee and all they that despise thee shall * Rev. 3. 9. bow themselves down at the soles g This notes that great degree of Submission that eveâ—… despisers and enemies shall yield to the Church prostrating themselves as humble suppliants See Chap. 49. 23. or rather to Christ the head King and Husband of the Church of thy feet and they shall call thee The city h They shall give her that honourable title or acknowledge her to be so and so called both from the Love that God had for her and from the Temple of God that was in her of the LORD the Zion of the holy One of Israel 15 Whereas thou hast been forsaken i Both of God i. e. As to outward appearance and of her inhabitants being upon the matter depopulated and hated k Either slighted and neglected or suffering actual miseries and Slaughters thus was she dealt with Lam. 1. 2. so that no man went through thee l Thy streets were left desolate I will make thee an eternal excellency m The Abstract is put here for the Concrete whereby the Hebrews are wont to express the superlative degree and in this happy estate we find the Church Zech. 2. per toâ—… and 9. 9. c. Which refers to the coming of Christ and it is said to be Eternal i. e. For a great while it being an hyperbolical expression frequent with the Hebrews who express a long time by eternity a joy of many generations n The Churches happiness should be the rejoicing and comfort of succeeding generations she would be the matter of their great rejoicing a Metonymy of the Object 16 * Chap. 49. 23. 61. 6. Thou shalt also suck o A Metaphor taken from Children sucking nourishment from the breast the sense is that the Church should draw or drain the wealth of Nations and the riches and power of Kings and what ever is most excellent and that it should come freely and affectionately as milk flows from the breast of the Mother the same thing intended Chap. 49. 23. and in the foregoing verses the milk of the Gentiles and shalt suck the breast of kings and thou shalt know p i. e. Experience it knowing is often put for an experimental knowing that * Chap. 43. 3. I the LORD am thy saviour and thy redeemer the mighty One of Jacob q Styled so either with reference to Iacob's Person he being the first that gave God this title Gen. 49. 24. or with reference to Iacobs posterity viz. the Jews These things will certainly be accomplished for he is the mighty God and so able and the God of Iacob so obliged by Covenant and Relation 17 For brass I will bring gold r Here is the effect of the former promise thy poverty shall be turned to riches all things shall be altered for the best an allusion to the days of Solomon when gold was as brass thus on the Contrary when they change for the worse in the state it useth to be expressed by the like Metapâ—…ors Ch. 1. 21 22 23. and for iron I will bring silver and for wood brass and for stones iron I will also make thy officers peace s i. e. Loving Meâ—…k and Peaceable the Abstract put for the Concrete as is usual whether you understand it of Under-officers they shall be Officers of peace or of Governours thou shalt have a peaceable Government as was made good to them under Ezra Nehemiah Zoroâ—…abel and such like and thine exactours righteousness t Most righteous as before peace for peaceable the Church is not freed from Taxes and paiments that is given by Christ and Peter unto Caesar but it shall be without oppression and grinding no more then is necessary and not exacted rigorously though all these were made good in their return out of Babylon yet doth it more properly relate to the meliorating of the Church under the Gospel wherein instead of carnal Ceremonies she had Spiritual Ordinances which is the scope of the Apostle Heb. 9. and larger measures of the holy Spirit and should have such Officers as would speak peace to the Consciences by discovering the compleat and perfect righteousness of him who fulfilled all righteousness 18 Violence u That this and what follows must necessarily be understood of the Church Triumphant though there only it will be compleat I see no necessity neither will I obtrude my Judgment but leave it to the judicious as being more proper in a Comment none to ofter violence to this quiet state thou shalt attain to either within thee to oppress by Injustice Rapine or Fraud or without thee by hostiâ—… invasions and this the Prophet mentions as the effect of good Officers in the former verse shall no more be heard in thy land wasting nor destruction within thy borders x no havock made among thy people but thou shalt call * Chap. 26. 1. thy walls salvation y They shall be safe and able to defend thee thou shalt be as safe as salvation it self can make thee when a thing is said in Scripture to be called so it often signifies as much as to be so Ch. 26. 1. 47. 1. and 56. 7. and it intimates as much as that God will be salvation to his Church when they shall be without Gates and Walls he will be their safety and the matter of their praise see Isa. 26. 1. and God's care of his Church is the matter of that exhortation to praise him Psa. 147. and thy gates praise z A double Metonymy viz. of the Effect as salvation will cause praise and of the Adjunct as it is worthy of praise so that within or upon thy Gates and Walls thou shalt sing praises 19 * Rev 21 23. 22. 5. The sun shall be no more thy light a These shall not be at all esteemed in comparison of the Spiritual light of the Church and this is laid down as the 〈◊〉 of the Churches comfort as the former was for her safety so that God will not only be a shield but a Sun to her Psa. 84. 11. â—…ot â—…at they shall not have the Sun and Moon among them but that the light of the godly as such should principally consist in what is â—…tual by day neither for brightness shall the moon give light unto thee but the LORD shall be unto thee an everlasting light b Christ shall scatter all darkness and ignorance enlightning thee with the doctrines of the Gospel and graces of his Spirit and this shall be Everlasting not wax and wane and sufâ—…r â—…lipses and settings as the Sun and Moon do but it shall be conâ—…ant without shadow of change no night which will be undoubtedly truâ—… of the Church in Heaven whatever it will be or how near soever it will come to it here which I presume will bear its analogy and * Zech. 2. 5. thy God
Effigies Reverendi ad modum Viri Matthaei Poli qui huic seculo non minus â—…esiderabilis interyt quam ob scripta sua Critica et casuistica posteris charus futurus est Flere et meminisfe relictum est Printed for T. Parkhurst D. Newman I. Robinson B. Aylmer T. Cockrill B. Alsop ANNOTATIONS UPON THE HOLY BIBLE WHEREIN The Sacred Text is Inserted and various Readings Annex'd together with the Parallel Scriptures the more difficult Terms in each Verse are Explained seeming Contradictions Reconciled Questions and Doubts Resolved and the whole Text opened VOL. I. By the Late Reverend and Learned Divine M r. MATTHEW POOLE NEHEM 8. Verse 8. They Read in the Book in the Law of God distinctly and gave the sense and caused them to understand the Reading ACTS 8. Verse 30 31. Understandest thou what thou Readest How can I except some man shall Guide me LONDON Printed by Iohn Richardson for Thomas Parkhurst Dorman Newman Ionathan Robinson Brabazon Ailmer Thomas Cockeril and Benjamin Alsop M. DC LXXXIII THE PREFACE WHEREIN The Authors of the ensuing Annotations supplemental to Mr. Poole present to the Reader an Historical account of the Translation of the Scriptures into our English Tongue the mighty workings of Divine Providence conducive to it and the several Notes or Annotations which have been published and a particular Account of the Reverend Mr. Pooles and their present undertaking with the Reasons of it THE same Reason which teacheth us to conclude That there is a first Being and must be a first Cause and Mover whom we call God That it is he who hath made us and not we ourselves and that we are his people and the Sheep of his Pasture will also oblige us To enter into his gates with thanksgiving and into his Courts with praise and to be thankful unto him by fulfilling his will Which we cannot do without some Revelation of it to us God therefore having ceased to speak to men face to face as to Abraham and Moses c. which he never ordinarily did but to some particular Favourites we are by reason inforced to conclude that there are some Books in the World in which this Revelation is to be found The Church of God the Mother of us all hath constantly held forth the Books of the Old and New Testament which we have in our Bibles for this sacred Revelation which hath justly obliged all her children to look upon them as hung out to them for that use upon that Noble pillar the Church looking into them upon the Churches notice as the child does upon the Mothers telling it That is the Sun every reasonable man finds them of so venerable Antiquity and discerneth in them such stamps of Divinity In the majesty of their stile the purity of the matter the sublimeness and spirituality of the propositions contained in them the self-denial of the Penmen the heavenliness of the scope and end of those sacred writings the harmony of the parts the seal of miracles and principally in the mighty power and efficacy of them upon the souls and consciences of multitudes both for conviction and for support and consolation that he easily concludes This is the voice of God and not of man and looks back upon his mother the Church as a child upon his nurse thanking her for shewing him such a treasure and saying as the Samaritanes to their Countrey-woman John 4. 42. Now we believe these Books are the word of God not because of thy saying so but because we have looked into them our selves and find them of a different stile nature and matter and to have a different scope end power and efficacy upon the souls of men from what any other Writings in the World have Though the truth is that until a man comes to be fully perswaded of the truth of them from the same spirit that dictated them every soul will be as apt to waver in his faith as to them to be the Word of God as he in Tully who only believed the Immortality of the Soul from the reading of Platoes Book which if I remember right the Roman Orator expresseth in words to this sense I have read over Platoes book again and again but I know not how it comes to pass so long as I am reading I agree it but no sooner is the book out of my hands but de immortalitate animae dubitare coepi but I begin to doubt whether the soul be immortal yea or no. But how ever in one degree or other every Christian makes that the Principle of his Religion That the Holy Scriptures of the Old and New Testament are the Word of God Some believe it more faintly and incertainly some more fixedly and firmly and accordingly the faith of persons as to them is more or less operative This Revelation of the Divine Will was made perfect gradually as it pleased God in succeeding times to reveal what was his secret will before but hid from ages So as if Chronologers compute right there were more then 1500 years passed betwixt the writing of the first book of Genesis by Moses and the Revelation which was the last by John and Divines generally judge that he sealed up the Book by those words Revelations 22. 18 19. So that as to things to be believed or done we are to expect no further Revelation When the mighty God even the Lord had thus spoken and God had thus shined out of Sion the perfection of beauty it was but reasonable that his people should come to the knowledge of what he had said that they might answer the end of the Revelation both by believing and obeying The Old Testament being wrote in the Hebrew Tongue when great multitudes of them by their captivity in Babilon had much forgotten or corrupted their own Language it was thought reasonable there should be a Caldaick paraphrase and the wisdom of Divine Providence provided a Septuagint Version as for the benefit of others so possibly of the Jews themselves the most of whom before Christs time were more Grecians then Haebricians and it is generally thought that all the Books of the New Testament were wrote in the Grecian Language When it pleased God that the Gospel should be preached to all Nations and the sound of it go to the ends of the Earth he so also ordered it that soon after true Religion came into any place some were stirred up to Translate those Holy Books into the Language of that Country and so far to assist them that though in many lesser things they failed through want of a knowledge of the just propriety of some words in Hebrew or Greek or the use of particles in those Languages yet they failed not in any thing whereby the Reader might be led into any pernicious error touching his Salvation and we shall observe the Pen-men of the New Testament giving such a deference to the commonly received Version in their times that altho the Septuagint Version which we have
yet it was never done during that Kings Reign But in the year of our Lord 1577. which was tha 19th or 20th of the Reign of Queen Elizabeth Some Bishops published a new Translation but till that time the Bibles used in Churches were Tindalls and Coverdales being allowed by the publick Authority of King Edward 6. 1551. 1552. And to this day the Psalms and the Gospels and Epistles in our Service-Book are according to Tindalls and Coverdales Bibles which should make us wary in our Censures of that Translation tho we see reason in many things to dissent from it Onely we having a more correct Translation Established by Authority why for the avoiding the offence of the less knowing people we have not made use of that but retained a Translation not undertaken by any publick Authority and confessed to be more imperfect is what I cannot nor count my self obliged to account for Possibly God for the honour of his Martyr hath so ordered it After this King James coming to the Crown being a Prince of great Learning and Iudgment and observing the different usage of some words in his age from the usage of them in K. Hen. 8. or in Qu. Elizabeths time and also the several mistakes tho of a minute nature in those more ancient Versions was pleased to employ diverse learned men in making a New Translation which is that which at this day is generally used With what Reverence to former Translators what labour and care and pains they accomplished their work the Reader may see at large in their Preface prefixed to those Copies that are Printed in Folio and in their Epistle to K. James in our Bibles of a lesser form of which Translation tho it may not be without its more minute Errors yet I think it may be said that it is hardly exceeded by that of any other Church By this History Reader thou mayest understand the mighty workings of Divine Providence and wonderful goodness of God to this Nation in the plenty we have of Bibles and that of a very correct Translation tho possibly not in every little thing perfect Mr. Fox if we remember right tells us a story of two Maids in Lincolnshire that in Qu. Maries time parted with a considerable part of their estate for a few leaves of the Bible How good is God to us that we for a few shillings can have the whole Revelation of the Divine Will Considering which we offer it to the consideration of any thinking English man or Woman what he or she will answer for his ignorance in the Holy Scriptures or for the ignorance of his or her Children if having so much means as we have to learn to read any shall neglect the learning of their Children to Read it or themselves in case their Parents have neglected them or being able to Read shall neglect the practice of it Exercising himself in the Law of the Lord day and night and living up to the rule of it The English Bible is come to us at the price of the blood of one Martyr and the unwearied labour of a multitude of Holy and Learned men succeeding one another for more then Sixty years before we had the Translation so perfect as it is now in all hands Poor Coristians in Popish Countries either have not this Pot of spiritual food or must cry out Death is in the pot Our English Translators in their Preface observe that of late the Church of Rome would seem to bear something of a motherly affection to her Children and allow them the Scripture in the Mother Tongue but it is indeed a gift not worthy of its name They must first get a License in Writing before they use them and to get that they must approve themselves to their Confessors to be such as are if not frozen in the dreggs yet sowred with the leaven of their superstition Yet this seemed too much to Clement the Eighth who therefore frustrated the grant of Pius the fourth They will allow none to be read but the Doway Bibles and the Remish Testaments the corruptions of which have been sufficiently manifested by many learned men nor will they trust their people with these without the License of their own Bishops and Inquisitors This is the liberty they boast of given to any of their Religion to Read the Scriptures in English What it is worth let any man judge In the mean time those who are not affected with the mercy of God to us in this particular must declare themselves neither to have any just value for God in the mighty workings of his Providence to bring this about nor yet for the blood of Holy Mr. Tindall who died in his Testimony to this truth that no people ought to be deprived of so great a good nor for the labours and pains of those many Servants of God who travelled in this great work and thought no labour in it too much nor indeed for their own souls to the Salvation of which if the Holy Scripture in our own Language doth not highly contribute we must lay the blame upon our selves But altho we have the Bible in a Language we understand yet we may see reason to cry out as Bernard does with reference to the Song of Solomon Here is an excellent Nut but who shall crack it Heavenly Bread but who shall break it For though the Papists and such as have ill will to the good of souls make too great an improvement of the difficulties in Holy Writ in making them an argument against the peoples having them in a Language which they can understand for Augustine said true when he said there are Fords in them wherein Lambs may wade as well as depths in which Elephants may swim and what others observe is as true that things necessary to be believed or done in order to Salvation lye plain and obvious in Holy Writ yet it is as true that there is much of Holy Writ of which the generality of people must say as the Eunuch How can I understand except some man should guide me Acts 8. 31. besides the seeming contradictions that are betwixt the Holy Penmen of those Sacred Books and indeed it is hard to say what Book of Scripture is so plain that every one who runneth can read it with understanding such a vast difference there is betwixt the capacities of those who yet have the same honest hearts This hath made wise and learned men not onely see a need of larger Commentaries but also of shorter Notes Annotations and Paraphrases c. Nor is this a late discovery It is upward of three hundred years since Lyra wrote his short Notes upon the whole Bible what Vatablus and Erasmus tho all of them Papists have done since is sufficiently known to say nothing of many others of that Religion Amongst the Reformed Churches there hath been a learned Piscator in Germany Junius and Tremellius elsewhere who did the same thing but all these wrote their Notes in
when she was with child Therefore here as often elsewhere the general words must be limited from the nature of the thing and from other texts of Scripture which forbid cruelty even to our servants 2. Either by imposing labours upon her above her strength or by grievous stripes which she could not bear And when Sarai †Heb. afflicted her dealt hardly with her i she fled from her face k Contrary to God's Command Eccles. 10. 4. and to the laws of justice because both her person and the fruit of her body were not her own but Abram's right and possession 7. And the Angel of the LORD l The Son of God who oft appeared in man's shape before he took man's nature who is called an Angel or Messenger because he was the Angel of the Covenant Mal. 3. 1. and was sent upon divers messages to men in the Old Testament and at last was to be sent in the flesh as God's great Embassadour or Messenger of peace and reconciliation found her by a fountain of water in the wilderness by the fountain in the way to Shur m A place near Egypt Gen. 25. 18. 1 Sam. 15. 7. being her native Countrey Exod. 15. 22. 8. And he said Hagar Sarai's maid n By which Title he admonisheth her that though she was Abram's wife yet she was Sarai's maid to whom she owed subjection and service from which she could not lawfully withdraw her self whence camest thou And whither wilt thou go o Consider with thy self what thou art doing what a sad exchange thou art making Thou forsakest not only an excellent Master and Husband but also me and my worship which thou wilst not find in any other Family and so castest thy self out of the true Church and art running headlong into a place of all Idolatry and impiety to thy utter undoing and this meerly through pride and impatience and she said I flee from the face of my mistress Sarai 9. And the Angel of the LORD said unto her Return to thy mistress and submit thy self under her hands 10. And the Angel of the LORD said unto her I will multiply thy seed exceedingly that it shall not be numbred for multitude 11. And the Angel of the LORD said unto her Behold thou art with child and shalt bear a son and shalt call his name ‖ That is God shall hear Ishmael because the LORD hath heard thy affliction * Hath heard thy cry in thy affliction 12. And he will be a wild man p Heb. A wild ass-man i. e. a man like a wild ass fierce and untamed and unsetled in his habitation or as that creature is Iob 39. 5 8. Ier. 2. 24. Hos. 8. 9. living in desarts and mountains warlike and violent exercising himself continually in hunting beasts and oppressing men See Gen. 21. 20. his hand will be against every man and every man's hand against him q He will provoke and injure all that converse with him and thereby will multiply his enemies which is to be understood not only of him but also of his posterity * Chap. 25. 18. and he shall dwell in the presence of all his brethren r In the borders of the other sons and kindred of Abram and Isaac who though they shall be vexed and annoyed with his neighbourhood yet shall not be able to make him quit his habitation See Gen. 25. 18. 13. And she called the name of the LORD that spake unto her †Heb. Elroi thou art a God that seest me Thou God seest me s Thou hast been pleased to take notice and care of me and graciously to manifest thy self unto me for she said Have I also here looked after him that seeth me t i. e. After that God whose eye is upon me for good So she chides her self for her neglect of God and of his providence and that not only in her master's house but even here in the Wilderness where her desolate and miserable condition should have made her look after and call upon God for help Or rather these are words of admiration q. d. Have I also here i. e. in this desolate wilderness looked after him that seeth me i. e. seen the face of my gracious God That God should appear to me in my masters house where he used to manifest himself was not strange but that I should have such a favour here that God should not only look upon me but admit me to look upon him and vivisibly appear to me after I had run away from him and from my godly master this was more than I could hope or expect Others thus Have I here seen after him that sees me i. e. after the vision of him that hath appeared to me i. e. Do I yet see and live after I have seen God She wonders at it because it was then the common Opinion that an appearance of God to any person was a fore-runner of Death See Gen. 32. 30. Exod. 33. 20. Iud. 6. 22. and 13. 22. And seeing is here put for living one function of life for life it self as Exod. 24. 11. Eccles. 11. 7 8. But the word seeing put by its self as here it is is neither in those places nor elsewhere used for living And had that been her meaning she would have expressed it plainly as they do in the places alleadged and not have used so dark and dubious a metaphor nor would have said after him that sees me but rather after I have seen him 14. Wherefore the well was called * Chap. 24. 62 ‖ That is the well of him that liveth and seeth me Beer-lahai-roi u This name may have respect either 1. To God The well of him that liveth i. e. of the true and living God and seeth me i. e. taketh care of me Or 2. To Hagar The well of her that liveth i. e. who though she gave up her self for dead and lost yet now is likely to live both in her person and in her posterity and seeth or did see namely God present with her behold it is between Cadesh and Bered 15. And Hagar bare Abram a Son ‖ To wit after her return and submission to her Mistress which is evident from the following History and Abram called his sons name which Hagar bare Ishmael 16. And Abram was fourscore and six years old when Hagar bare Ishmael to Abram CHAP. XVII 1. AND when Abram was ninety years old and nine the LORD appeared to Abram and said unto him I am the ‖ Or All-sufficient Almighty God a Who can do all that I have promised or shall promise to thee and whatsoever pleaseth me and therefore do thou firmly believe all my words * Chap. 5. 22. walk before me b As becomes one in the presence of thy Lord and Judge and Rewarder being careful to please and obey me in all things and depending upon me for thy well-doing and well-being See
a civil refusal of the gift And he said These are to find grace in the sight of my Lord. 9 And Esau said I have enough my brother †Heb. be that to thee that is 〈◊〉 keep that thou hast unto thy self c I neither need it for my use nor desire it as a compensation for thy former injuries 10 And Jacob said Nay I pray thee If now I have found grace in thy sight then receive my present at my hand for therefore d Or For I therefore tender it unto thee and humbly beg thy acceptance of it because for the Hebrew Al-cen is used Numb 14. 43. and elsewhere I have seen thy face as though I had seen the face of God e It is in a manner as pleasant a sight to me as the sight of God himself because in thy reconciled face I see the face and favour of God thus manifested unto me and thou wast pleased with me 11 Take I pray thee my blessing f This gift which as I received from Gods blessing so I heartily give it to thee with my blessing and prayer that God would abundantly bless it to thee Gifts are oft called blessings as Ios. 15. 19. 1 Sam. 25. 27. and 30. 26. that is brought to thee because God hath dealt graciously with me and because I have †Heb. all things enough and he urged him and he took it 12 And he said Let us take our journey and let us go and I will go before thee g Or rather beside thee so as to keep thee company or to keep pace with thee 13 And he said unto him My Lord knoweth that the children are tender h The eldest of them Reuben not being yet fourteen years old and the flocks and herds with young are with me i Or upon me i. e. committed to my care to be managed as their necessities require See Isa. 40. 11. and if men should overdrive them one day all the flock will die 14 Let my Lord I pray thee pass over before his servant and I will lead on softly according †Heb. according to the foot of the work c. and according to the foot of the children as the cattle that goeth before me and the children be able to endure until I come unto my Lord unto Seir k We do not read that Iacob did according to this promise or insinuation go to Seir either therefore he changed his first intentions for some weighty reasons or upon warning from God Or he used this onely as a pretence which we should not too easily believe of so good a man especially after such dangers and deliverances or rather he did perform this promise though the Scripture be silent of it as it is of many other historical passages and as it is here concerning Iacobs visiting of his father Isaac which is not mentioned till ten years after this time and yet it is utterly incredible that Iacob should be so near to his dear and worthy Father for so long a time together and not once give him a visit 15 And Esau said Let me now †Heb. set or place leave with thee some of the folk that are with me And he said †Heb. wherefore is this what needeth it * Chap. 34. 11. let me find grace in the sight of my Lord. 16 So Esau returned that day on his way unto Seir. 17 And Jacob journyed to Succoth and built him an house l Which doubtless was some slight building because he intended not to stay there and made booths for his cattle therefore the name of the place is called ‖ That is booths Succoth 18 And Jacob came to Shalem m Most take it for the proper name of a place belonging to Shechem as it here follows called Salim Iohn 3. 23. and Sichem or Sychar Iohn 4. 5. But others take it for an appellative noun and render the place thus he came safe or whole to the City of Shechem to note either that he was then cured of the lameness which the Angel gave him Or rather to note the good providence of God that had brought him safe in his Person Family and Estate through all his dangers first from Laban then from Esau till he came to this place where it seems he intended to make his abode for a good while had not the following miscarriages obliged him to remove a City of ‖ Called Act. 7. 16. Sychem Shechem which is in the land of Canaan when he came from Padan-Aram and pitched his tent before the City n i. e. Near to it but not in it for the conveniency of his Cattle 19 And * Josh. 24. 32. he bought o For his present possession and use for the right which he had to it was onely in Reversion after the time that God had allotted for it a parcel of a field where he had spread his tent at the hand of the children p i. e. Subjects called his Children to note the duty which they owed to him and the Care and Affection that he owed to them Compare Numb 11. 12. of ‖ called Acts 7. 16. Emor Hamor Shechems father for an hundred ‖ Or lambs pieces of money q The word is used onely here and Ios. 24. 32. Iob 42. 11. and it may signifie either Lambs given in way of exchange for it or pieces of money which seems more probable both by comparing Act. 7. 16. and because money was come into use in that place and time Gen. 17. 12 13. and 23. 16. and 47. 16. which were called Lambs possibly from the figure of a Lamb stamped upon it as the Athenian money was called an Oxe for the like reason and as we call a piece of Gold a Iacobus because the picture of that King is upon it 20 And he erected there an Altar and called it ‖ That is God the God of Israel El-Elohe-Israel r Or Called upon El-Elohe-Israel the particle Lo being redundant as such pronouns oft are as Gen. 12. 1. and Ioshua 20. 2. CHAP. XXXIV 1 AND * Chap. 30. 21. Dinah the daughter of Leah which she bare unto Jacob went out a From her fathers house into the City out of curiosity there being then as Iosephus reports a great concourse of people to a Feast Thus she put her self out of her Fathers protection and meerly out of a vain humor exposed both her self and others to Temptation which was the worse because it was amongst them that had no fear of God to restrain them from the most enormous crimes She was now fourteen or fifteen years old to see the daughters of the land 2 And when Shechem the son of Hamor the Hivite Prince of the country saw her he took her and lay with her and †Heb. humbled her defiled her 3 And his soul clave unto Dinah the daughter of Jacob and he loved the
work peculiar to the Priest and not to be done by Moses without Gods express command 28 And he set up the hanging at the door of the tabernacle 29 And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation and offered upon it the burnt-offering and the meat-offering g For the consecration of the Altar this being the first sacrifice as the LORD commanded Moses 30 And he set the laver between the tent of the congregation and the altar and put water there to wash withal 31 And Moses and Aaron and his sons washed their hands and their feet thereat 32 When they went in to the tent of the congregation and when they came near unto the altar they washed as the LORD commanded Moses 33 And he reared up the court round about the tabernacle and the altar and set up the hanging of the court-gate so Moses finished the work 34 * â—…ev 16. 2. Numb 9. 15. 1 King 8. 10. Isa. 6. 4. Rev. 15. 8. Then a cloud covered the tent of the congregation and the glory of the LORD h i. e. The glorious presence of God which having been forfeited and lost was now returned to them and took its habitation among them filled the tabernacle 35 And Moses was not able to enter into the tent i Partly because of the extraordinary thickness and brightness of the Cloud which both dazzled his eyes and struck him with horrour as 1 King 8. 11. and partly because of his great reverence and dread of that eminent and glorious appearance of God and partly because he was not called to it as he was not able to go up into the mount till he was called Exod. 24. 16. of the congregation because the cloud abode thereon and the glory of the LORD filled the tabernacle 36 And when the cloud was taken up from over the tabernacle the children of Israel †Heb. journeyed went onward in all their journeys 37 But if the cloud were not taken up then they journeyed not till the day that it was taken up 38 For the cloud of the LORD was upon the tabernacle by day and fire k The same pillar which in the day time was like a cloud in the night time had the appearance of fire See Exod. 13. 21. was on it by night in the sight of all the house of Israel throughout all their journeys ANNOTATIONS ON LEVITICUS The ARGUMENT THis Book containing the actions of about one monthes space acquainteth us with the Levitical Ceremonies used after the tabernacle was erected and anointed in the wilderness and is therefore called Leviticus It treats of laws concerning persons and things unclean and clean by infirmity or accident as also purifyings in general once a year and divers particular cleansings with a brief repetition of Divers laws Chap. 19. together with certain feasts of 7 years rest of the Iubilee and the redemption of things consecrated to God c. but especially of such Ceremonies as were used about offerings and sacrifices which were both expiatory for trespasses wittingly or unwittingly committed whether by the people or the priests and also Eucharistical in the owning of Gods blessings here are declared also laws for the regulating of these and prescribing the lawful time for marriages here is set down how several abominable sins are punishable by the Magistrate and how these things are to be managed by certain persons appropriated to the tribe of Levi whose office is confirmed from heaven and the male-administration of it threatned and the Iudgement particularly inflicted on Nadab and Abihu for an Example here are also promises and threatnings to the observers or breakers of this law CHAP. I. 1 AND the LORD called unto Moses a Who stood without Exod. 40. 35. waiting for Gods call and spake unto him out of the tabernacle of the congregation b From the mercy-seat in the Tabernacle saying 2 Speak unto the children of Israel and say unto them * chap. 22. 18. If any man of you bring an offering c There are divers kinds of sacrifices here prescribed some by way of acknowledgement to God for mercies either desired or received others by way of satisfaction to God for mens sins others were meer exercises of piety and devotion And the reason why there are so many kinds of them was partly respect to the childish estate of the Iews who by the custom of nations and their own natural inclinations were much addicted to outward rites and ceremonies that they might have full employment of that kind in Gods service and thereby be kept from temptations to Idolatry and partly to represent as well the several perfections of Christ the true sacrifice and the various benefits of his death as the several duties which men owe to their creator and redeemer all which could not be so well expressed by one sort of sacrifices unto the LORD ye shall bring your offering of the cattle even of the herd and of the flock d Or of the sheep though the Hebrew word contains both sheep and goats as appears both from the use of the word Gen. 12. 16. and 2â—… 9. and 38. 17. and from ver 10. and other places of Scripture Now God chose these kinds of creatures for his sacrifices either 1. in opposition to the Egyptian Idolatry to which divers of the Israelites had been used and were still in danger of revolting to again that the frequent destruction of these creatures might bring such silly Deities into contempt Or 2. because these are the fittest representations both of Christ and of true Christians as being gentle and harmless and patient and most useful to men Or 3. as the best and most profitable creatures with which it is fit God should be served and which we should be ready to part with when God requires us to do so Or 4. as things most common and obvious that men might never want a sacrifice when they needed or God required it 3 If his offering be a burnt sacrifice e Strictly so called such as was to be all burnt the skin excepted Levit. 7. 8. See Gen. 8. 20. and 1 King 3. 15. For otherwise every sacrifice was burnt more or less These sacrifices did partly signifie that the whole man in whose stead the sacrifice was offered was to be intirely and unreservedly offered or devoted to Gods service and that the whole man did deserve to be utterly consumed if God should deal severely with him and directed us to serve the Lord with all singleness of heart without self-ends and to be ready to offer to God even such sacrifices or services wherein we our selves should have no part nor benefit of the herd let him offer a male f As being more perfect than the female Mal. 1. 14. and more truly representing Christ. without blemish g Of which see Exod. 29. 1. Levit. 22. 22 c. To signify
bird that was killed over the running water 7 And he shall sprinkle upon him that is to be cleansed from the leprosie seven times k To signifie his perfect cleansing and restoration to all his former priviledges Compare Levit. 4. 17. and 7. 15 16. 10. 14 19. and shall pronounce him clean and shall let the living bird loose †Heb. upon the face of the field into the open field l The place of its former abode signifying the taking off that restraint which was laid upon the leper and the liberty which the leper now had to return to his former habitation and conversation with other men 8 And he that is to be cleansed shall wash his clothes and shave off all his hair m Partly to discover his perfect soundness partly to preserve him from relapse through any seeds or relicks of it which might remain in his hair or in his clothes and partly to teach him to put off his old lusts and to become a new man and wash himself in water that he may be clean And after that he shall come into the camp and shall * Numb 12. 15. tarry abroad out of his tent n Out of his former habitation in some separate place least some of his leprosie yet lurking in him should break forth to the infection of his family seven dayes 9 But it shall be on the seventh day that he shall shave all his hair o Which began to grow again since it was first shaved and now for more caution is shaved again off his head and his beard and his eye-brows even all his hair he shall shave off And he shall wash his clothes also he shall wash his flesh in water and he shall be clean 10 And on the eighth day he shall take two he-lambs without blemish and one ewe lamb of †Heb. 〈◊〉 of her year the first year without blemish and three tenth deales of fine flour for * chap. 2. 1. a meat-offering mingled with oyl p Oyl is added here as a fit sign of Gods grace and mercy and of the lepers healing and one log q A measure for liquid things containing six eggshels full of oyl 11 And the priest that maketh him clean r The healing is ascribed to God ver 13. but the ceremonial cleansing or making of him clean and fit for society was an act of the Priest using the rites which God had prescribed whereby the sinner was cleansed shall present the man that is to be made clean and those things before the LORD at the door of the tabernacle of the congregation 12 And the priest shall take one he-lamb and offer him for a trespass offering s To teach them that sin was the cause of leprosie and of all diseases and that these ceremonial observations had a further meaning even to make them sensible of their spiritual diseases their sins and to fly to God in Christ for the cure of them and the log of oyl and * Exod. 29. 〈◊〉 wave them for a wave-offering before the LORD 13 And he shall slay the lamb in * Exod. 29. 11 chap. 3. 8. 〈◊〉 4. 4 24. the place where he shall kill the sin offering and the burnt-offering in the holy place t To wit in the Court of the Tabernacle See Levit. 1. 11. and 7. 7. for * chap. 7. â—… as the sin offering is the priests so is the trespass offering it is * chap. 2. 3. and 21. 22. most holy u Both of them are equally holy and therefore to be offered in the same place 14 And the priest shall take some of the blood of the trespass offering and the priest shall put it upon * Exod. 29. 〈◊〉 chap. 8. 23. the tip of the right ear x To signifie that he was now free to hear Gods word in the appointed places from which he was before excluded and to touch any person or thing without defiling it and to go whither he pleased hand and upon the great toe of his right foot x To signifie that he was now free to hear Gods word in the appointed places from which he was before excluded and to touch any person or thing without defiling it and to go whither he pleased 15 And the priest shall take some of the log of oyl z As the blood signified Christs blood by which men obtain remission of sins so the oyl noted the graces of the spirit by which they are regenerated and renewed and pour it into the palm of his own left hand 16 And the priest shall dip his right-finger in the oyl that is in his left hand and shall sprinkle of the oyl with his finger seven times before the LORD a i. e. Before the second vail which covered the Holy of Holies where God is oft said to dwell and to be present in a peculiar manner 17 And of the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed and upon the thumb of his right hand and upon the great toe of his right foot upon the blood of the trespass offering b i. e. Upon the place of that blood as it is expressed verse 28. or where that blood was put ver 14. Or over and besides the blood c. i. e. As the blood was put in those places so shall the oyl be 18 And the remnant of the oyl that is in the priests hand he shall pour upon the head of him that is to be cleansed and the priest shall make an atonement for him before the LORD 19 And the priest shall offer * chap. 5. 1. the sin offering and make an atonement for him that is to be cleansed from his uncleanness and afterward he shall kill the burnt-offering 20 And the priest shall offer the burnt-offering and the meat-offering upon the altar and the priest shall make an atonement for him and he shall be clean 21 And * chap. 5. 7. if he be poor and †Heb. his hand reap not cannot get so much then he shall take one lamb for a trespass-offering †Heb. for waving to be waved to make an atonement for him and one tenth-deal of fine flour mingled with oyl for a meat-offering and a log of oyl 23 And two turtle doves or two young pigeons such as he is able to get and the one shall be a sin offering and the other a burnt-offering 23 And he shall bring them on the eighth day for his cleansing unto the priest unto the door of the tabernacle of the congregation before the LORD 24 And the priest shall take the lamb of the trespass offering and the log of oyl and the priest shall wave them for a wave-offering before the LORD 25 And he shall kill the lamb of the trespass offering and the priest shall take some of the
blood of the trespass offering and put it upon the tip of the right ear of him that is to be cleansed and upon the thumb of his right hand and upon the great toe of his right foot 26 And the priest shall pour of the oyl into the palm of his own left hand 27 And the priest shall sprinkle with his right finger some of the oyl that is in his left hand seven times before the LORD 28 And the priest shall put of the oyl that is in his hand upon the tip of the right ear of him that is to be cleansed and upon the thumb of his right hand and upon the great toe of his right foot upon the place of the blood of the trespass offering 29 And the rest of the oyl that is in the priests hand he shall put upon the head of him that is to be cleansed to make an atonement for him before the LORD 30 And he shall offer the one of the turtle doves or of the young pigeons such as he can get 31 Even such as he is able to get the one for a sin offering and the other for a burnt-offering with the meat-offering And the priest shall make an atonement for him that is to be cleansed before the LORD 32 This is the law of him in whom is the plague of leprosie whose hand is not able to get that which pertaineth to his cleansing 33 And the LORD spake unto Moses and unto Aaron saying 34 When ye be come into the land of Canaan which I give to you for a possession and I put the plague of leprosie in a house of the land of your possession 35 And he that oweth the house shall come and tell the priest saying It seemeth to me there is as it were a plague in the house 36 Then the priest shall command that they c i. e. The possessours of the house ‖ Or prepare empty the house before the priest go into it to see the plague that all that is in the house be not made unclean d It is observable here that neither the people nor the houshold stuffe were polluted till the leprosie was discovered and declared by the Priest to shew what great difference God makes between sins of ignorance and sins against knowledge and conscience and afterward the priest shall go in to see the house 37 And he shall look on the plague and behold if the plague be in the walls of the house e This was an extraordinary judgment of God peculiar to this people either as a punishment of their sins which were much more sinful and inexcusable than the sins of other nations or as a special mean and help to Repentance which God afforded to them above other people or as a document of the mischievous nature of sin typified by leprosie which did not onely destroy persons but their habitations also see Zech. 5. 4. with hollow strakes f Such as were in the bodies of leprous persons Levit. 13. 3. greenish or reddish which in sight are lower than the wall 38 Then the priest shall go out of the house to the door of the house and shut up the house seven dayes 39 And the priest shall come again the seventh day and shall look and behold if the plague be spread in the walls of the house 40 Then the priest shall command that they take away the stones in which the plague is and they shall cast them into an unclean place g Where they used to cast dirt and filthy things without the city 41 And he shall cause the house to be scraped within round about and they shall pour out the dust h The mortar or other rubbish that they scrape off without the city into an unclean place 42 And they shall take other stones and put them in the place of those stones and he shall take other morter and shall plaister the house 43 And if the plague come again and break out in the house after that he hath taken away the stones and after he hath scraped the house and after it is plaistered 44 Then the priest shall come and look and behold if the plague be spread in the house it is a fretting leprosie in the house it is unclean 45 And he shall break down the house the stones of it and the timber thereof and all the morter of the house and he shall carry them forth out of the city into an unclean place 46 Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even 47 And he that lieth in the house shall wash his clothes and he that eateth in the house shall wash his clothes 48 And if the priest †Heb in coming in shall come in c. shall come in and look upon it and behold the plague hath not spread in the house after the house was plaistered then the priest shall pronounce the house clean because the plague is healed 49 And he shall take to cleanse the house two birds and cedar-wood and scarlet and hysop 50 And he shall kill the one of the birds in an earthen vessel over running water 51 And he shall take the cedar wood and the hysop and the scarlet and the living bird and dip them in the blood of the slain bird and in the running water and sprinkle the house seven times 52 And he shall cleanse the house with the blood of the bird and with the running water and with the living bird and with the cedar-wood and with the hysop and with the scarlet 53 But he shall let go the living bird out of the city into the open fields and make an atonement for the house and it shall be clean 54 This is the law for all manner of plague of leprosie and * chap. 13. 30 scall 55 And for the leprosie of a garment and of an house 56 And for a rising and for a scab and for a bright spot 57 To teach i To direct the Priest when to pronounce a person or house clean or unclean So it was not left to the Priests power or will but they were tied to plain rules such as the people might discern no less then the Priest †Heb in the day of the unclean and in the day of the clean when it is unclean and when it is clean this is the law of leprosie CHAP. XV. 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel and say unto them * Num. 5. 2. when any man hath a †Or running of the reins running issue out of his flesh a His secret parts called flesh Levit. 6. 10. and 12. 3. Ezek. 16. 26. and 23. 20. because of his issue he is unclean 3 And this shall be his uncleanness in his issue whether his flesh run with his issue or his flesh be stopped from his issue b Or if it have run and
such as are no Gods or nothings as they are called 1 Cor. 8. 4. many Idols having no being but onely in the fancy of their Worshippers and all of them having no vertue or power to do good or evil Esa. 41. 23. nor make to your selves * Exod. 34. â—… Deut. 27. 15. molten gods g Nor graven Gods neither as appears from Exod 20. whereby we learn that such expressions are generally to be understood Synecdochically I am the LORD your God 5 And if he offer a sacrifice of peace-offerings unto the LORD ye shall offer it at your own will h Or according to your own good pleasure what you think fit For though this in the general was required yet it was left to their choice to determine the particulars See Levit. 7. 16. Or rather to your acceptation i. e. in such manner as it may be accepted by God on your behalf which is explained in the next verse and not in such manner as to lose the end you aim at to wit Gods acceptance for if ve do otherwise than God hath prescribed it shall not be accepted as he addes ver 7. but on the contrary severely punished ver 8. 6 It shall be eaten the same day ye offer it and on the morrow i By which clause it appears that he speaks here onely of that sort of peace-offerings which were offered either by vow or freely for the obtaining of some mercy desired for the other sort which was by way of gratitude for mercies received were to be eaten the same day Levit. 7. 15. and if ought remain until the third day it shall be burnt in the fire 7 And if it be eaten at all on the third day it is abominable it shall not be accepted 8 Therefore every one that eateth it shall bear his iniquity k i. e. The punishment of his iniquity instead of acceptation he shall receive punishment because he hath prophaned the hallowed thing of the LORD and that soul shall be cut off from among his people 9 And * chap. 23. 22. Deut. 24. 19. Ruth 2. 15 16. when ye reap the harvest of your land thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest 10 And thou shalt not glean thy vineyard neither shalt thou gather every grape of thy vineyard thou shalt leave them for the poor and stranger I am the LORD your God l Who gave you all these things with a reservation of my authority over you and right in them and with a charge of giving part of them to the poor 11 * Exod. 20. 15 22. 1 7 10. chap. 6. 2. Ye shall not steal neither deal falsly neither lie one to another m Or one against another to the defrauding of him of any of his goods to which kind of lying the words foregoing and following seem here to restrain it though it be true that all sorts of lying are unlawful 12 And ye shall not * Exod. 20. 7. châ—… 6. 3. Deut. 5. 11. Matth 5. 34. Jam. 5. 12. swear by my name falsly n This is here added to shew how one sin draws on another and that when men will lye for their own advantage they will easily be induced to perjury neither shalt thou prophane the name of thy God o By any unholy use of it So it is an additional precept thou shalt not abuse my holy name by swearing either falsly or rashly Or this may be a reason of the former prohibition because in so doing thou wilt prophane the name of thy God I am the LORD 13 * Deut. 24. 14 15. Mal. 3. 5. James 5. 4. Thou shalt not defraud thy neighbour neither rob him the wages p Heb. The work put for the wages as Deut. 24. 15. Iob 7. 2. Ier. 22. 13. of him that is hired shall not abide with thee all night q Because his urgent necessities require it for present subsistence until the morning 14 Thou shalt not curse the deaf * Deut. 27. 18. nor put a stumbling block before the blind r To make them fall Under these two particulars are manifestly and especially forbidden all iniuries done to such as are unable to right or defend themselves of whom God here takes the more care because they are not able to secure themselves but shalt fear thy God s Who both discerns the iniuries you do them and can avenge them though the blind and deaf cannot I am the LORD 15 Ye shall do no unrighteousness in judgment thou shalt not * Exod. 23. 3. Deut. 1. 17. and 16. 19. Prov. 24. 23. Jam. 2. 9. respect the person of the poor t So as through pity to him to give an unrighteous sentence Compare Deut. 1. 17. and 10. 17. Prov. 24. 23. nor honour the person of the mighty but in righteousness shalt thou judg thy neighbour 16 * Exod. 23. 1. Thou shalt not go up and down as a tale-bearer u Who makes it his business to go up and down from one to another and divulge evil and false reports concerning others which though many times it proceeds onely from levity and talkativeness yet apparently tends to the great injury of our neighbour See Prov. 11. 13. Ier. 6. 28. and 9. 4. among thy people neither shalt thou stand x To wit in judgement as a false accuser or false witness For accusers and witness use to stand whilst the Judges sate in Courts of Judicature against the blood of thy neighbour I am the LORD 17 * 1 Joh. 2. 11. Thou shalt not hate y To prevent murder last spoken of he forbids hatred which is the common cause and a degree of murder 1 Iob. 3. 15. thy brother z The same with neighbour as it follows i. e. every man Matth. 5. 44. for it is manifest that Gods Law commanded them to love strangers no less than Israelites in thine heart * Mat. 18. 15. thou shalt in any wise rebuke thy neighbour a If thy brother hath done thee or others any injury thou shalt neither divulge it to others as a tale-bearer nor hate him and smother that hatred by sullen silence as 2 Sam 13. 22 nor justifie and flatter and encourage him therein but shalt freely and in love not with hatred tell him of his fault ‖ Or that thou beâ—…r not sin for him and not suffer sin upon him b i. e. Not suffer him to lye under the guilt of any sin which thou by rebuking of him and theâ—…by bringing him to true Repentance couldst in some sort free him from But the phrase of suffering sin upon him seems imperfect and unusual in Scripture and I doubt whether the Hebrew verb Nasa be ever used for permitting or suffering The words may be rendred thus And or so thou shalt not bear sin for him or for his sake thou
may be otherwise rendred either thus in the manner of spies so the sence is when he heard that divers of the Israelites came into or towards his country in the nature of spies to prepare the way for the rest or thus by the way of Atharim a place so called as the seventy Interpreters here take it and it seems not improbable then he fought against Israel and took some of them prisoners d Which God permitted for Israels humiliation and punishment and to teach them not to expect the conquest of that land from their own wisdom or valour but wholly from Gods favour and assistance See Deut. 9. 4. Psal. 44. 3 4. 2 And Israel vowed a vow unto the LORD e Being sensible of their own weakness they indeavour to engage God to help them in the war which they intended to renew and said If thou wilt indeed deliver this people into my hand then I will utterly destroy their cities f I will reserve no person nor thing for my own use but devote them all to total destruction which was the consequent of such vows See Lev. 27. 29. Deut. 13. 15. 3 And the LORD hearkened to the voice of Israel and delivered up the Canaanite and they †Gr. anatâ—…tized them 〈◊〉 Heb. utterly destroyed them g When Ans. Either 1. Some time after this under Ioshua who subdued among others the King of Arad Ios. 12. 14. And so this is mentioned here by anticipation that the vow being now made and mentioned the effect or performance of it might be recorded though out of its place and so this verse must be supposed to be added by some of the prophets and inserted into Moses his history as some other passages seem to be Or 2. at this time and so this is not the same Arad with that Ios. 12. 14. nor this the same Hormah with that there mentioned but another of the same name which is most frequent in persons and places in Scripture And this is the more probable because that Arad and Hormah Ios. 12. 14. are two distinct places and had divers kings whereas here the same place is called both Arad and Hormah and because that Arad seems to be at some good distance from this and more within the country and more northward as may be gathered from the other places joyned with it Ios. 12. whereas this Arad was near Edom ver 4. and in the south ver 1. Quest. 1. How could this be now done in the land of Canaan when Moses neither entred himself nor lead the people into that land Ans. Neither Moses nor the whole body of the people did this exploit but a select number sent out for this purpose to punish that king and people who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness and these when they had done this work returned to their brethren into the Wilderness Quest. 2. Why did they not all now go into Canaan when some of them had once entred it and pursue this victory Ans. Because God would not permit it there being several works yet to be done other people must be conquered the Israelites must be further humbled and tryed and purged Moses must die and then they shall enter and that in a more glorious manner even over Iordan which shall be miraculously dried up and give them passage and their cities and he called the name of the place ‖ That is 〈◊〉 destruction Hormah 4 And they * chap. 33. â—… journeyed from mount Hor by the way of the Red-sea h â—… e. Which leadeth to the Red-sea as they must needs do to compass the land of Edom. to compass the land of Edom and the soul of the people was much ‖ Or 〈◊〉 †Heb 〈◊〉 discouraged because of the way i By reason of this journey which was long and troublesome and preposterous for they were now going towards Egypt and unexpected either because they doubted not but their brethren the Edomites would grant them their reasonable request of passing through their land which disappointment made it worse Or because the successful entrance and victorious progress which some of them had made in the borders of Canaan made them think they might have speedily gone in and taken possession of it and so have saved their tedious travels and further difficulties into which Moses had again brought them 5 And the people spake against God k Against Christ their chief conductor whom they tempted 1 Cor. 10. 9. and against Moses Wherefore have ye brought us up out of Egypt to die in the wilderness for there is no bread neither is there any water and * chap. 11. 6. our soul loatheth this light bread l i. e. Of small substance and vertue Thus contemptuously do they speak of Manna whereas it appears it yielded excellent nourishment because in the strength of it they were able to go so many and such tedious journies 6 And * 1 Cor. 10. 9. the LORD sent fiery serpents m Such there were many in this wilderness Deut. 8. 15. which having been hitherto restrained by God are now let loose and sent among them They are called fiery from their effects because their poison caused an intolerable heat and burning and thirst in the bodies of the Israelites which was aggravated with this circumstance of the place that here was no water ver 5. among the people and they bit the people and much people of Israel died 7 Therefore the people came to Moses and said We have sinned for we have spoken against the LORD and against thee pray unto the LORD that he take away the serpents from us and Moses prayed for the people 8 And the LORD said unto Moses Make thee a fiery serpent n i. e. The figure of a serpent in brass which is of a fiery colour This would require some time God would not speedily take off the judgment because he saw they were not thoroughly humbled and set it upon a pole o That the people might see it from all parts of the camp and therefore the pole must be high and the serpent large and it shall come to pass that every one that is bitten when he looketh upon it shall live p This method of cure was prescribed partly that it might appear to be Gods own work and not the effect of nature or art and partly that it might be an eminent type of our salvation by Christ. See Ioh. 3. 14 15. The serpent signified Christ who was in the likeness of sinful flesh Rom. 8. 13. though without sin as this brazen serpent had the outward shape but not the inward poison of the other serpents the pole resembled the cross upon which Christ was lift up for our salvation and looking up to it designed our believing in Christ. 9 And * 2 King 18. 4. Joh. 3. 14. Moses
the outward qualities of the person as he is poor or rich your Friend or Enemy but purely according to the merits of the cause For which reason some of the Grecian Law-givers ordered that the Judges should give sentence in the dark wherethey could not see mens faces See the same or like phrase Deut. 10. 17. 2 Chron. 19. 6 7. Iob 13. 8. Iam. 2 1 9. in judgment but ye shall hear the small x Persons of the meanest rank as well as the great ye shall not be afraid of the face of man for the judgment is Gods y i. e. It is passed in the name of God and by commission from him by you as representing his person and doing his work who therefore will own and defend you therein against all your Enemies and to whom you must give an exact account and the cause that is too hard for you bring it unto me and I will hear it 18 And I commanded you at that time all the things which ye should do z I delivered unto you and especially unto your Judges all the Laws Statutes and Judgments revealed unto me by the Lord in Horeb. 19 And when we departed from Horeb we went through all that great and terrible ‖ That is of Parâ—… Numb 10. 12. wilderness which ye saw by the way of the mountain of the Amorite as the LORD our God commanded us and * Num. 13. 26. we came to Kadesh-Barnea 20 And I said unto you ye are come unto the mountain of the Amorite which the LORD our God doth give unto us 21 Behold the LORD thy God hath set the land before thee go up and possess it as the LORD God of thy fathers hath said unto thee fear not neither be discouraged 22 And ye came near unto me every one of you and said We will send men before us and they shall search us out the land and bring us word again by what way we must go up and into what cities we shall come 23 And the saying pleased me well b For there seemed to be some prudence and good policy in it but Moses could not see into their hearts nor from what root this desire grew but God saw it and therefore in just judgment complyed with their desire and permitted them to do so for their tryal and exercise Numb 13. 1 2 3. and * Numb 13. 3. I took twelve men of you one of a tribe 24 And * Num. 13. 24. they turned and went up into the mountain and came unto the valley c Or the brook the word signifies both for Brooks commonly run in Valleys of Eschol d i. e. of grapes so called from the goodly cluster of grapes which they brought from thence Numb 13. 23. and searched it out 25 And they took of the fruit e Grapes Pomegranates and Figs Numb 13. 23. of the land in their hand and brought it down unto us and brought us word again and said It is a good land f Which acknowledgment coming from its Enemies should have prevailed with you to go in more than their discouraging words should have beat you off because the Lord who had given you this land was unquestionably able to settle you in it in spight of all opposition which the LORD our God doth give unto us 26 Notwithstanding ye would not go up but rebelled against the commandment of the LORD our God 27 And ye murmured in your tents and said Because the LORD hated us g And therefore designed to destroy us he hath brought us forth out of the land of Egypt to deliver us into the hand of the Amorite to destroy us 28 Whither shall we go up our brethren have †Heb. 〈◊〉 discouraged our heart saying * Num. 1 〈◊〉 29. â—… 3â—… The people is greater h In number and strength and valour and taller than we the cities are great and walled up to Heaven i i. e. To a great height A common Hyperbole as Gen. 11. 4 Psal. 1â—…7 26. and moreover we have seen the sons of the * Num. 1â—… 〈◊〉 Anakims k The Children of Anak or Enak See Iudg. 1. 10 20. there 29 Then I said unto you Dread not neither be afraid of them 30 The LORD your God which goeth before you he shall fight for you according to all that he did for you in Egypt l Where you were weak dispirited divided raw and unexperienced and in a great measure unarmed and able to do nothing against your numerous potent united Enemies but to stand still and see the salvation of God And therefore now your distrust is highly unreasonable when you have been hardned and fitted for military service by your travels disciplined and experienced in some degree as to Martial Affairs encouraged by frequent and glorious Miracles for 40 years together and you are going into a Country divided into several Nations and Kingdoms before your eyes 31 And in the wilderness where thou hast seen how that the LORD thy God * Isa. 63. â—… Hos. 11. 3. bare thee m Or carried thee as a father carries his weak and tender child in his arms as Isa. 49. 22. or as upon Eagles wings as iâ—… is Exod. 19. 4. through difficulties and dangers gently leading you according as you were able to go and sustaining you by his power and goodness See of this or the like phrase Numb 11. 12. Deut. 32. 10 11. Psal. 91. 12. Isa. 46. 3 4. as a man doth bear his son in all the way that ye went until ye came into this place 32 Yet in this thing n In this matter which God commanded and encouraged you to do to wit in going in confidently to possess the land Or in this word whereby God promised to fight for you and assured you of good success ye did not believe the LORD your God 33 * Exod. 13 〈◊〉 Who went in the way before you * Num. 1â—… 〈◊〉 Ezek. 2â—… â—… to search you out a place to pitch your tents in in fire by night to shew you by what way ye should go and in a cloud by day 34 And the LORD heard the voice of your words o To wit your murmurings your unthankful impatient distrustful and rebellious speeches and carriages and was wroth and sware saying 35 * â—…m 14. 23. 〈◊〉 95. 11. Surely there shall not one of these men of this evil generation see that good land which I sware to give unto your fathers 36 Save Caleb p Under whom Ioshua is comprehended as is manifest from v. 38. and Numb 14. 30. though not here expressed because he was not now to be one of the people but to be set over them as chief Governour the sun of Jephunneh he shall see it and to him will I give the land q That particular part of the Land Compare Ios. 14. 9. that he hath troden upon and to his
their cowardly desertion of this Cause because it was the Cause of God and they had the Call of God to it whom they knew to be able easily to cruâ—…h that Enemy whom they dreaded and who had promised to do it to the help of the LORD against the mighty 24 Blessed above women a Celebrated and praised and endowed with all sorts of Blessings more than they But of this fact of Iaels See the notes on Iudg. 4. 21. shall * Chap. 4 17. Jael the wife of Heber the Kenite be blessed shall she be above women in the tent b In her Tent or Habitation in her House and Family and all her Affairs for she and hers dwelt in Tents The Tent is here mentioned in Allusion to the place where this Fact was done 25 He asked water and she gave him milk she brought forth ‖ butter c Or cream i. e. The choisest of her milk so the same thing is repeated in differing words in a lordly dish d Which you are not to understand of such a stately and costly dish as the Luxury of after ages brought in which is not agreeable to the simplicity either of this Family or of those antient times but of a comely and convenient dish the best which she had and such as the better sort of persons then used Or creâ—…m 26 She put her hand e i. e. Her left hand as appears from the nature of the thing and from the right hand which is opposed to it to the nail and her right hand to the workmans hammer and with the hammer she ‡ Heb. hammered smote Sisera she smote off f Or struck through as the LXX and Syriack render it or brake as the Chaldee hath it his head when she had pierced g Heb. and she pierced or and the Nail pierced and stricken through his temples 27 ‡ Heb. between At her feet he bowed he fell and lay down h Here is a lively representation of the thing done At the first blow or Wound he was awakened and made some attempt to rise but being astonished and very weak she also following her first blow with others he found himself impotent and fell down dead and then she struck the Nail quite through his head into the ground as is said Iudg. 4. 21. at her feet he bowed he fell where he bowed there he fell down ‡ Heb. destroyed dead 28 The mother of Sisera looked out at a window i Expecting to see him returning for she concluded that he went forth not so much to Fight as to take the Spoil and cried through the lattess Why is his charet so long in coming why tarry the wheels of his charets 29 Her wise ladies answered her yea she returned ‡ Heb. her words answer to her self 30 * Exod. 15. 9. Have they not sped have they not divided the prey k i. e. It is certain they have got the prey only they tarry to view it and distribute it according to every mans quality and merit ‡ Heb. to the head of a man to every man a damsel or two To Sisera a prey of divers colours a prey of divers colours of needle-work of divers colours of needle-work on both sides meet for ‡ Heb. for the necks of thâ—… spoil the necks of them that take the spoil l Heb. of the prey the prey put for the men of prey those or who take the Prey as kindred is put for a man of kindred or a kinsman Ruth 3. 2. and Belial for a man of Belial 2 Sam. 16. 7. And days for a man of days or an old man Iob 32. 7. 31 So m i. e. So suddenly so surely so effectually and irrecoverably let all thine enemies perish O LORD but let them that love him be as * 2 Sam. 23 the sun when he goeth forth in his might n When he first riseth and so goeth on in his course which he doth with great might even as a strong man that runneth a race Psal. 19. 5. and so as no creature can stop or hinder him even so irresistible let the people be And the land had rest forty years o How to be computed see before on Iudg. 3. 11. CHAP. VI. AND the children of Israel did evil in the sight of the LORD and the LORD delivered them into the hand * Hab. 3. â—… of Midian a For although the generality of the Midianites had been cut off by Moses about 200 years ago yet many of them doubtless fled into the neighbouring Countries whence afterwards they returned into their own Land and in that time might easily grow to be a very great Number especially when God furthered their increase that they might be a fit scourge for his People Israel when they transgressed seven years 2 And the hand of Midian ‡ Heb. 〈◊〉 strong prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves b In which they might secure their persons and provisions from the hands of the Midianites and strong holds 3 And so it was when Israel had sown that the Midianites came up and the Amalekites and the children of the east c i. e. The Arabians who are commonly called the children of the east as Gen. 29. 1. Iudg. 8. 10 11. Iob 1. 3. Ezek. 25. 4. Not all the Arabians for in that were manâ—… and divers people but in the Eastern part of Arabia even they came up against them 4 And they encamped against them and destroyed the increase of the earth till thou come unto Gaza d i. e. From the East on which side they entred to the West where Gaza was near the Sea so they destroyed the whole Land and left no sustenance for Israel neither ‖ Or goâ—… sheep nor ox nor ass 5 For they came up with their cattel and their tents and they came as grashoppers for multitude for both they and their camels were without number e i. e. So many that it was not easie to number them It is an Hyperbole and they entred into the land to destroy it 6 And Israel was greatly impoverished because of the Midianites and the children of Israel cried unto the LORD 7 ¶ And it came to pass when the children of Israel cried unto the LORD because of the Midianites 8 That the LORD sent ‡ Heb. a 〈◊〉 a prophet a prophet unto the children of Israel which said unto them Thus saith the LORD God of Israel I brought you up from Egypt and brought you forth from the house of bondage 9 And I delivered you out of the hand of the Egyptians and out of the hand of all that oppressed you and drave them out from before you and gave you their land 10 And I said unto you I am the LORD your God * 2 King 〈◊〉 35 38.
Cities as is here expressed the Word city being taken generally so as to include not onely Fenced Cities but also the Country Villages as is here added and the Fields belonging to them these being the parts where the Mice did most mischief even unto the ‖ Or great stone great stone of Abel f Which is mentioned as the utmost border of the Philistines Territory to which the Plague of Mice did extend The Word stone being easily understood out of v. 14. where this great stone is expresly mentioned as the place on which the Ark was set which is also here repeated in the following words And this place is here called Abel by anticipation from the great Mourning mentioned in the following Verse whereon they set down the ark of the LORD which stone remaineth unto this day in the field of Joshua the Bethshemite 19 ¶ And he smote the men of Beth-shemesh because they had looked into the ark of the LORD g Having now an opportunity which they never yet had noâ—… were ever like to have it is not strange they had a vehement curiosity and desire to see the contents of the Ark or whether the Philistines had taken them away and put other things in their place and they thought they might now presume the more because the Ark had been polluted by the Philistines and was now exposed to open view and not yet put into that Most Holy Place which they were forbidden to approach even he smote of the people h i. e. Of the people living in and near Bethshemesh or coming thither from all parts upon this great and glorious occasion Heb. And or Also he 〈◊〉 of the people to wit of or belonging to other places though now here So these are distinguished from the men of Bethshemesh of whom he speaks onely in general and indefinitely he smote the men i. e. Some or many of them and then sets down the number of the persons smitten or sâ—…in either excluding the Bethshemites or including them fifty thousand and threescore and ten men i This may seem an incredible Relation both because that place could not afford so great a number and because it seems an act of great rigour that God should so severely punish those people who came with so much Zeal and Joy to Congratulate the return of the Ark and that for so inconsiderable an Errour For the latter branch of the Objection it may be said 1. That God always used to be most severe in Punishing his own People as Sinning against more knowledge and warning than others especially for such sins as immediately concern his own Worship and Service 2. That men are very incompetent Judges of these Matters because they do not understand all the reasons and causes of Gods Judgments For although God took this just occasion to punish them for that Crime which was so severely forbidden even to the common Levites under pain of Death of which see Numb 4. 18 19 20. Yet it is apparent that the People were at this time guilty of many other and greater Miscarriages for which God might justly inflict the present punishment upon them and moreover there are many secret Sins which escape Mans Observation but are seen by God before whom many persons may be deeply guilty whom men esteem innocent and vertuous And therefore men should take heed of Censuring the Judgments of God of which it is most truly said that they are oft secret but never unrighteous And for the former branch of the Objection many things are or may be said 1. That the Land of Israel was strangely populous See 2 Sam. 24. 9. and 2 Chron. 13. 3. 2. That all these were not the setled Inhabitants of this place but most of them such as did and in all probability would resort thither in great numbers upon so illustrious an occasion 3. That all these were not struck dead in the very Fact and upon the place which would have terrified others from following their example but were secretly struck with some Disease or Plague which killed them in a little time 4. That divers Learned Men translate and understand the place otherwise and make the number much smaller Iosephus the Jew and the Hebrew Doctors and many others contend that onely seventy persons were slain Which though it seem but a small number yet might justly be called a great slaughter either for the quality of the persons Slain or for the greatness and extraordinariness of the Stroke or because it was a great Number considering the smallness of the Place and the sadness of the Occasion The Words in the Hebrew are these and thus placed he smote of or among the people seventy men fifty thousand men whereas say they The Words should have been otherwise placed and the greater number put before the less if this had been meant that he smote 50 Thousand and 70 Men. And one very Learned Man renders the Words thus He smote of the people seventy men even fifty of a thousand the Particle Mem of being here understood as it is very frequently So the meaning is That God smote every Twentieth man of the Transgressours as the Romans used to Cut off every Tenth Man in case of the general guilt of an Army Or the Words may be rendred thus He smote of or among the people seventy men out of fifty thousand men the Particle Mem of or out of being understood before the Word fifty which Bochart puts before a thousand and it may be thus expressed to shew that God did temper his Severity with great Clemency and whereas there were many thousands of Transgressors every one following his Brothers Example as is usual in such cases God onely singled out 70 of the Principal Offenders who either Sinned most against their Light or Office or were the Ringleaders or Chief encouragers of the rest To which may be added That the ancient Translators the Syriack and Arabick read the Place five thousand and seventy men being supposed to have read in their Hebrew Copies Chamesh five for Chamishim fifty which is no great alteration in the Word and the people lamented because the LORD had smitten many of the people with a great slaughter 20 And the men of Bethshemesh said Who is able to stand before ‡ Heb. The Lord this holy God this holy LORD God k i. e. To Minister before the Ark where the Lord is present Since God is so severe to mark whatsoever is amiss in his Servants who is sufficient and worthy to serve him who dare presume to come into his presence It seems to be a Complaint or Expostulation with God concerning this last and great instance of his Severity and to whom shall he go up from us l Who will dare to receive the Ark with so much hazard to themselves 21 ¶ And they sent messengers to the inhabitants of Kirjath-jearim m Whither they sent either because the Place was not far off from
concealed part of their intentions to render their Enemy more secure and fit for Ruiâ—… which kind of Stratagems are usual and allowed by all persons 11 And it was so on the morrow that Saul put the people into three companies x That so Invading them on several sides with a great Force he might both strike them with the greater Terror and prevent their escape and they came into the midst of the host in the morning watch y Having marched all the day and night before it and slew the Ammonites until the heaâ—… of the day and it came to pass that they which remained were scattered so that two of them were not left together 12 ¶ And the people said unto Samuel * Chap. 10. 27. Who is he that said Shall Saul reign over us z They did not say so in terms as we may see v. 27. but this was the design and consequence of their Speech as they rightly construe it * Luk. 19. 27. bring the men that we may put them to death a Which till this time they were not able to do because that infection was then almost universal 13 And Saul said * 2 Sam. 19. 22. There shall not a man be put to death this day for to day the LORD hath wrought salvation in Israel b I will not destroy any of those whom God hath so graciously preserved nor sully the mirth of this glorious and comfortable Day with the slaughter of any of my Subjects and therefore I freely forgive them Wherein Saul shewed his Policy as well as his Clemency this being the most likely way to gain his Enemies and secure his Friends and stablish his Throne in the hearts of his People 14 Then c Whilest the people were together by Iabesh-Gilead wherein Samuel's great prudence and fidelity to Saul is evident He suspended the Confirmation of Saul at first whilst the generality of the people were disaffected and discontented at the meanness of his Person and now when he had given such eminent proof of his Princely Vertues and when the peoples hearts were unanimously and eagerly set upon him he takes this as the fittest season for that work said Samuel to the people Come and let us go to Gilgal d This place he chose both because it was near and to most of them in the way to their homes and because thither the Israelites on this side and beyond Iordan might more easily resort and because it was famous for publick Conventions there kept and particularly for the Covenant there renewed by Ioshua between God and the People and renew the kingdom there e i. e. Confirm our former choice to prevent all such Seditious Expressions and Actions as we had experience of at the former Election 15 And all the people went to Gilgal and there they made Saul king f i. e. They Recognized him or owned and accepted him for their King by consent for to speak properly Saul was not made or constituted King by the People but by the Lords immediate Act see chap. 8. 9. and 10. 1. before the LORD g Who was there present in a special manner both because the People of the Lord were there Assembled and because there was an Altar as the following Sacrifices shew The same Phrase is used chap. 10. 17. and 14. 18. in Gilgal and there they sacrificed sacrifices of peace-offerings h Partly to Praise God for so glorious a Victory and for the firm Settlement of the distracted Kingdome and partly to implore the Presence and Assistance of God to the King and Kingdome in all their Affairs and Exigencies before the LORD and there Saul and all the men of Israel rejoyced greatly CHAP. XII AND Samuel said unto all Israel a Whilst they were Assembled together in Gilgal And this is another instance of Samuels great Wisdom and Integrity He would not reprove the people for their Sin in desiring a King whilst Saul was raw and unweak and unsettled in his Kingdome and in the Peoples hearts lest through their accustomed levity they should as hastily cast off their King as they had passionately desired him and so add one Sin to another and therefore he chuseth this Season for it partly because Saul's Kingdome was now confirmed and illustrated by an eminent Victory and so the danger of rejecting him was out of doors which circumstance was also considerable for Samuel's Vindication that it might appear that his following Reproof did not proceed from any selfish respects or desires which he might be supposed to have of retaining the power in his own hands but meerly from the Conscience of his Duty and a Sincere desire of all their good and partly because the People rejoyced greatly as is said in the next foregoing Verse and upon this occasion applauded themselves for their desires of a King and Interpreted the success which God had now given them as a Divine Approbation of those desires whereby they were like to be hardened in their impenitency and might be drawn to many other inconveniencies Samuel therefore thinks fit to temper their excessive joys and to excite them to that Repentance and Holy Fear which he saw wanting in them and which he knew to be absolutely necessary to prevent the Curse of God upon their new King and the whole Kingdom Behold I have hearkned unto your voice in all that ye said unto me and have made a king over you 2 And now behold the king walketh before you b Goeth out and cometh in before you i. e. Ruleth over you as that Phrase signifies Numb 27. 16. Deut. 31. 2. 2 Chron. 1. 10. To him I have fully resigned all my Power and Authority and do hereby renounce it and own my self for a private Person and one of his Subjects and I am old and gray-headed c And therefore unable to bear the burden of Government and feel my self greatly at ease to see it cast upon other Shoulders and therefore do not speak what I am about to say from envy of Saul's Advancement or from discontent at the Diminution of my own Power and behold my sons are with you d Or among you in the same State and Place private Persons as you are if they have injured any of you in their Government as you once complained the Law is now open against them any of you may accuse them your King can punish them I do not intercede for them I have neither Power nor Will to keep them from receiving the just Fruits of their Misdemeanours and I have walked before you e i. e. Been your Guide and Governor partly as a Prophet and partly as a Judge from my childhood unto this day 3 Behold here I am witness against me f I here present my self before the Lord and before your King being ready to give an account of all my Administrations and to make satisfaction for any Injuries that I
as most Interpreters believe who is called Bedan i. e. in Dan or of Dan or the Son Dan one of that Tribe to signifie that they had no reason to distrust that God who could and did raise so eminent a Saviour out of so obscure a Tribe Or Secondly Iair the Gileadite of whom Iudg. 10. 3. which may seem best to agree First With the Time and Order of the Judges for Iair was before Iepthah but Sampson was after him Secondly With other Scriptures for among the Sons of a more Ancient and a Famous Iair of whom see Numb 32. 41. we meet with one called Bedan 1 Chron. 7. 17. which Name seems here given to Iair the Judge to distinguish him from that first Iair Thirdly With the following words which shew that this Bedan was one of those Judges who delivered them out of the hand of their Enemies on every side and made them to dwell safely which seems not so properly to agree to Sampson who did onely begin to deliver Israel out of the hand of the Philistines as was foretold of him Iudg. 13. 5. as to Iair who kept them in peace and safety in the midst of all their Enemies as may be gathered from Iudg. 10. 3 4 5 6. And so did all the rest of the Judges here mentioned and * Judg. 11. 〈◊〉 Jephthah and * Chap. â—… 〈◊〉 Samuel x He speaks of himself in the Third Person which is frequent in the Hebrew Tongue as Gen. 4. 23. Psal. 132. 1 10 11. Dan. 1. 6. Isa. 1. 1. And he mentions himself not through vain ostentation but for his own just and necessary vindication and for the justification and inforcement of his following Reproof to shew that he had not degenerated from his Predecessors nor had been so inconsiderable and unprofitable to them as to give them any occasion to contrive or desire this change of Government in his days and delivered you out of the hand of your enemies on every side and ye dwelled safe y So that it was no necessity but meer wantonness that made you desire a change 12 And when ye saw that Nahash the king of the children of Ammon came against you * Chap. 8. 19. ye said unto me Nay but a king shall reign over us z See the Notes on Chapter 11. 1. when the LORD your God was your king a i. e. When God was your immediate King and Governor who was both able and willing to deliver you if you had cried to him whereof you and your Ancestors have had plentiful experience so that you did not at all need any other King and your desire of another was a manifest reproach against God as if he were either grown Impotent or Unfaithful or Unmerciful to you 13 Now therefore behold the king whom ye have chosen b Though God chose him by Lot yet the People are said to chuse him either generally because they chose that Form of Government or particularly because they approved of Gods choice chap. 10. 24. and confirmed it chap. 11. 15. and whom ye have desired and behold the LORD hath set a king over you c He hath yielded to your inordinate desire 14 If ye will fear the LORD and serve him and obey his voice and not rebel against the ‡ Heb. mouth commandment of the LORD then shall both ye and also the king that reigneth over you ‡ Heb. be after continue following the LORD d Heb. then shall ye be i. e. walk or go after the Lord i. e. God shall still go before you as he hath hitherto done as your Leader or Governor to Direct Protect and Deliver you and he will not forsake you as you have given him just cause to do Sometimes this Phrase of going after the Lord signifies a Mans Obedience to God but here it is otherwise to be understood as it is no new thing for the same Phrase in several places to be understood in quite differrent Sences and it Notes not a Duty to be performed but a promise of a Priviledge to be received upon the performance of their Duty because it is opposed to a threatning denounced in case of Disobedience in the next Verse your God 15 But if ye will not obey the voice of the LORD but rebel against the commandment of the LORD then shall the hand of the LORD be against you as it was against your fathers e Who lived under the Judges and you shall have no advantage in that point by the change of Government nor shall your Kings be able to Protect you against Gods Displeasure 16 ¶ Now therefore stand f He intends not the posture of their Bodies but the consistency of their Minds by serious and fixed Consideration and see this great thing which the LORD will do before your eyes 17 Is it not wheat-harvest to day g At which time it was a rare thing in those parts to have Thunder or Rain as the Scripture oft implies and St. Ierom affirms who was an Eye-witness of it the weather being more constant and certain in its Seasons there and in divers other parts than it is with us who live in Islands as all Travellers inform us I will call unto the LORD and he shall send ‡ Heb. voice thunder and rain h That by this unseasonable and pernicious Storm you may understand that God is displeased with you and also how Foolishly and Wickedly you have done in rejecting the Government of that God at whose command are all things both in Heaven and in Earth that ye may perceive and see that your wickedness is great which ye have done in the sight of the LORD in asking you a king 18 So Samuel called unto the LORD and the LORD sent thunder and rain that day and all the people greatly feared the LORD and Samuel i Who had such great Power and Favour with God 19 And all the people said unto Samuel Pray for thy servants k For so we shall still own our selves to be though we have got another Master unto the LORD thy God l Whom thou hast so great an Interest in and canst so easily prevail with for any Mercy whilst we are ashamed and afraid to call him our God because we have so highly offended him that we die not m That this terrible Storm may be taken away lest our Persons and the Fruits of the Earth be all Destroyed for we have added unto all our sins this evil to ask us a king n So horribly were they biassed with their prejudices and passions that nothing but a Miracle could convince them of this particular Sin 20 ¶ And Samuel said unto the people Fear not o To wit with a Servile and Desponding Fear as if there were no hope left for you ye have done all this wickedness yet turn not aside from following the LORD but serve the LORD with all your
and that in the space of a few Months And to the second Objection That those Histories related chap. 21 c. though they be placed after this Rebellion yet indeed were done before it the proof of which see on chap. 21. 1. For it is so confessed and evident that things are not always placed in the same order in which they were done that it is a Rule of the Hebrews and approved by other Learned men Non 〈◊〉 prius posterius in Sacris literis that is There is no first and last in the order of Scripture relations And here is a plain reason for this transplacing of this History which is allowed in other like cases That when once the History of Tamar's Rape had been mentioned it was very fit to subjoin the Relation of all the Mischiefs which followed upon that occasion If any Infidel will yet cavil with this Text and number of Years let him know that instead of forty the Syriack and Arabick and Iosephus the Iew read four years and that it is much more rational to acknowledge an Error of the Scribe who Copied out the Sacred Text than upon so frivolous a ground to question the Divine Authority of the Holy Scriptures And that some men chuse the latter way rather than the former is an evidence that they are Infidels by the choice of their wills more than by the strength of their reasons that Absalom said unto the king I pray thee let me go and pay my vow o He pretends Piety which he knew would please his Father and easily procure his consent which I have vowed unto the LORD in Hebron p Which is mentioned as the place not where the Vow was made for that was at Geshur v. 8. but where he intended to perform it The pretence for which was That he was Born in this place 2 Sam. 3. 3. and that here was a famous high-place and till the Temple was built it was permitted to Sacrifice upon the high-places 8 For thy servant vowed a vow while I abode at Geshur in Syria saying If the LORD shall bring me again indeed to Jerusalem then I will serve the LORD q i. e. Worship him by the offering of Sacrifices of Thanksgiving to God for restoring me to the place of his presence and service and to my Fathers favour But why should not this service have been performed at Sion or at Gibeon Here was some ground of suspition but God blinded David's eyes that he might bring upon David and upon Absalom the Judgments which they deserved and he designed 9 And the king said unto him Go in peace So he arose and went to Hebron r This place he chose as being an eminent Ciry and next to Ierusalem the chief of the Tribe of Iudah and the place of his Birth and the place where his Father began his Kingdom which he took for a good omen and where it is probable that he had secured many Friends and which was at some convenient distance from Ierusalem that his Father could not suddenly reach him 10 ¶ But Absalom sent s From Hebron Or had sent from Ierusalem that when he went to Hebron they should go into the several Tribes to sift the people and to dispose them to Absalom's party and acquaint them with his success spies throughout all the Tribes of Israel saying Assoon as ye hear the sound of the trumpet t Which I shall take care to have sounded in several parts by other persons and when that is done you shall inform them of the reason of it Or as soon as you understand that the Trumpet was Sounded at Hebron partly to call the people together for my assistance and partly to celebrate my Inauguration to the Kingdom which you shall speedily know by messengers whom I shall send to you to that end then ye shall say Absalom reigneth in Hebron 11 And with Absalom went two hundred men out of Jerusalem that were called u Such as Absalom had pick't out as fit for his purpose such as were of some quality and reputation with the King and people which would give a great countenance to his undertaking and give occasion to people at first to think that this was done by his Fathers consent or connivence as being now aged and infirm and willing to resign the Kingdom to him as his eldest Son and the Noblest too as being descended from a King by both Parents and such as by their wisdom and interest in the people might have done David much service in thiis needful time yet such as were not very Martial men nor likely with violence to oppose his proceedings and they went in their simplicity and they knew not any thing x Concerning Absalom's design 12 And Absalom sent for Ahithophel the Gilonite y Who is thought to have been the Author or at least the fomenter of this Rebellion either because he was discontented with David for which there might be many reasons or because he saw the Father was old and nigh his end and he thought it best policy to worship the rising Sun and to follow the young Prince whom he observed to have so great an interest in the hearts of the people and whom he supposed he could easily manage as he pleased which he could not do with David Davids Counsellor from his city even from Giloh while he offered sacrifices z Which he did not in Devotion to God for he neither feared God nor reverenced Man nor to implore Gods favour and assistance against his Father which he knew was a vain thing to expect but meerly that upon this pretence he might call great numbers of the people together whereof many would come to join with him in the Worship of God and most to partake of the Feasts which were made of the remainders of the Sacrifices according to the manner and the conspiracy was strong for the people increased continually with Absalom 13 And there came a messenger to David saying The hearts of the men of Israel are after Absalom a The generality of the people are for him Which is not strange considering either first David whose many misâ—…arriages had greatly lost him in the hearts of his people Or Secondly The people whose temper is generally unstable weary of old things and desirous of changes and apt to expect great benefits thereby Or Thirdly Absalom whose noble Birth and singular Beauty and most obliging Carriage and ample Promises had won the peoples hearts considering also that he was David's first-born to whom the Kingdom of right belonged and yet that David intended to give away his right to Solomon which the people thought might prove the occasion of a civil and dreadful War which hereby they designed to prevent Or Fourthly The Just and Holy God who ordered and over-ruled all these things for David's chastisement and the instruction and terror of sinners in all future Ages 14 And David said unto all
that there could be no safety to the King noâ—… peace to the Kingdom nor security to himself and all David's Friends and Loyal Subjects and good men if Absalom had lived as may seem probable from chap. 19. 10. and yet perceiving that the Kings heart was reconcilable to Absalom notwithstanding his abominable Crimes of lying with his Fathers Concubines and of horrid and unnatural Rebellion both which were capital Crimes by the Law of God he adventured to save David's life against his will But whether Ioab did well in this all things considered I shall not here determine 16 And Joab blew the trumpet and the people returned from pursuing after Israel for Joab held back the people c Who otherwise were highly incensed against the Rebels and hotly pursued them But the head of the Rebellion being cut off and the danger thereby past he puts a stop to the effusion of Israelitish blood 17 And they took Absalom and cast him into a great pit in the wood and laid a very great heap of stones upon him d As a lasting monument of Absalom's sin and shame and of the Righteous Judgment of God upon him Compare Ios. 7. 26. and 8. 29. and 10. 27. He was first hanged after a sort which was an accursed death Deut. 21. 23. and then thrust through with Darts and Swords and after all in a manner stoned which was the proper punishment of a Rebellioâ—…s Son Deut. 21. 21. and all Israel fled every one to his tent e To their houses and dwellings to avoid the shame and punishment of their Rebellion 18 ¶ Now Absalom in his life time had taken and reared up for himself a pillar f To preserve his name in memory whereas it had been 〈◊〉 for his honour if his name had been buried in perpetual oblivion But this was the effect of his pride and vain-glory which is in * Gen. 14 â—… the kings dale g A place near Ierâ—…salem so called Genesis 14. 17. for he said â—… have no son to keep my name in remembrance h Object He had three sons chap. 14. 27. Ans. Either they were all now dead or if one of them was left alive he thought him unfit and unworthy to keep up his name and honour or he erected this Pillar before his Sons were born But the first opinion seems most probable and it was a remarkable Judgment of God that he who struck at his Fathers life should be punished with the death of all his Sons and he called the pillar after his own name and it is called unto this day Absaloms place i Heb. Absalom's hand i. e. his work made though not by his hand yet for him and his glory and by his procurement 19 ¶ Then said Ahimaaz the son of Zadok Let me now run and bear the king tidings how that the LORD hath ‡ Heb. 〈◊〉 him from 〈◊〉 hand of c. avenged himself of his enemies 20 And Joab said unto him Thou shalt not ‡ Heb. be â—… man of â—…dings bear tidings this day but thou shalt bear tidings another day but this day thou shalt bear no tidings because the kings son is dead k And thou shalt not be a Messenger of Evil tidings which will be unwelcome to him and prejudicial to thee 21 Then said Joab to Cushi l Or to an Ethiopian so he might be by birth and yet by profession an Israelite Go tell the king what thou hast seen And Cushi bowed himself unto Joab and ran 22 Then said Ahimaaz the son of Zadok yet again to Joab But ‡ Heb. be what may howsoever let me I pray thee also run after Cushi And Joab said Wherefore wilt thou run my son m So he calls him with respect both to his younger years and to that true and tender affection which he had for him seeing that thou hast no tidings ‖ Or â—…ent or â—…ent Numb 11. 22. ready 23 But howsoever said he let me run And he said unto him Run Then Ahimaaz ran by the way of the plain n Which was the smoother and easier though the longer way and over-ran Cushi 24 And David sate between the two gates o For the Gates of the Cities then were as now they are large and thick and for the greater security had two Gates one more outward the other inward Here he sate that he might hear tidings when any came into the City and the watchman went up to the roof over the gate unto the wall p Unto the top of the Wall or Tower upon the Gate where watchmen used to watch Compare 2 King 9. 17. Ezek. 33. 2. and lift up his eyes and looked and behold a man running alone 25 And the watchman cried and told the king And the king said If he be alone there is tidings in his mouth q He is sent with some special Message which was a very probable conjecture for if he had run or fled from the Enemy many others would have followed him And he came apace and drew near 26 And the watchman saw another man running and the watchman called unto the porter and said Behold another man running alone And the king said He also bringeth tidings 27 And the watchman said ‡ Heb. I see thee running Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok And the king said He is a good man and cometh with good tidings r He loves me well and therefore would not afflict me with Evil tidings 28 And Ahimaaz called and said unto the king ‖ Or Peace be to thee ‡ Heb. Peace All is well And he fell down to the earth upon his face before the king and said Blessed be the LORD thy God which hath ‡ Heb. shut up delivered up s Into thy hand and power or to destruction Compare 1 Sam. 24. 19. and 26. 8. the men that lift up their hand against my lord the king 29 And the king said ‡ Heb. Is there peace Is the young man Absalom safe And Ahimaaz answered When Joab sent the kings servant s Cushi and me thy servant I saw a great tumult but I knew not what it was t He seems to tell an untruth as is evident from v. 20. because he now plainly perceived what Ioab foretold him that such tidings would be very unwelcome to David But he made a bad choice to offend God with a lye rather than to displease the King with a truth Yet thus far it might be true that though he had reason to think Absalom was dead yet was not able to give account of the particulars which concerned it wherewith Cushi was intrusted 30 And the king said unto him Turn aside and stand here And he turned aside and stood still 31 And behold Cushi came and Cushi said ‡ Heb. tidings â—…s brought Tidings my lord the king for the
Dreams it is but reasonable to allow something extraordinary For who can doubt but God may so clear up and assist a mans reason in his Dream that he may have a true and strong apprehension of some things which also may make a sutable impression upon the will or affections and consequently such acts of the Soul may be Moral acts and regardable by God and men And this might be a kind of exstatical rapture whereby his Soul might be as it were carried out of his Body as St. Paul's was 2 Cor. 12. 3. for a season in which case both his reason might clearly and distinctly apprehend Gods mind and his Gracious offer and his Will might make a free choice of Wisdom which therefore might be accepted and rewarded by God Thou hast shewed unto thy servant David my father great ‖ Or bounty mercy according as he walked before thee in truth q Either First Sincerely and without dissimulation But that is more fully expressed in the following words in uprightness of heart Or rather Secondly in the true Worship and Service of God in the profession belief practice and defence of the truth or of the true Religion or of Gods Will or Word which is called truth Prov. 23. 23. Ioh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God as righteousness doth his duties to men and uprightness the right manner of performing both sorts of duties and in righteousness and in uprightness of heart with thee r i. e. In thy Judgment to whom alone his heart was known and to whom he oft appealed as the witness of his Integrity and with respect to whom he performed all his duties even to men and thou hast kept s Or reserved that which thou didst not reserve for Saul whose Posterity thou didst cut off from the Kingdom for him this great kindness that thou hast given him a son to sit on his throne as it is this day 7 And now O LORD my God thou hast made thy servant king in stead of David my father and I am but a little child s So he was in Years not as if he were now but twelve Years old as many gather from this name of Child for that name is given to Ishmael when 18 Years old Gen. 21. 14 15 and to Rehoboam when 41 Years old 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man chap. 2. 9. but he was now not above 20 Years old and withal which he principally intends he was raw and unexperienced as a Child in State-Affairs and altogether unfit for so hard a task I know not how to go out or come in t i. e. To govern my People and manage Affairs as that Phrase signifies Num. 27. 17. Deut. 31. 2. Ios. 14. 11. 8 And thy servant is in the midst of thy people u i. e. Is set over them to rule and guide them A Metaphor from the Overseer of divers Workmen who usually is in the midst of them that he may the better observe how each of them dischargeth his office which thou hast chosen x Thy peculiar People whom thou takest special care of and therefore wiltst expect a more punctual account of my Government of them a great people that cannot be numbred nor counted for multitude 9 * â—… Chr. 1. 1â—… Give therefore thy servant an ‡ Heb. 〈◊〉 understanding heart y Whereby I may both clearly discern and faithfully perform all the parts of my duty for both these are spoken of in Scripture as the effects of a good understanding and he that lives in the neglect of his duties or the practice of wickedness is called a Fool and one void of understanding to judge z Or govern as that word is used Iudg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people that I may discern between good and bad a To wit in Causes and Controversies among my People that I may not through mistakes or prejudices or passions give wrong Sentences and call evil good or good evil for who is able b Of himself or without thy Gracious assistance to judg this thy so great a people 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God see in the notes on v. 5 and 6. that Solomon had asked this thing 11 And God said unto him Because thou hast asked this thing and hast not asked for thy self ‡ Heb. 〈◊〉 days long life neither hast asked riches for thy self nor hast asked the life of thine enemies d That God would take away their lives or put them into thy power to destroy them but hast asked for thy self understanding ‡ Heb to 〈◊〉 to discern judgment 12 Behold I have done according to thy word e I have granted and do at this present grant unto thee thy desire And accordingly at this time God did infuse into him a far higher degree and greater measure of Wisdom than he naturally had lo I have given thee a wise and an understanding heart f i. e. Wisdom to govern thy People to know and do thy several duties which was the thing that Solomon desired v. 7 9. and the effects whereof here follow v. 16 c. and withal all Divine and human Wisdom the knowledge of all things of all the Arts and Sciences as may be gathered from 1 King 4. 29 c. and that in a far greater proportion than by his years and the time he could get for his study could possibly produce so that there was none g Either no King or rather no man for he is herein preferred not onely before all Kings but before all men chap. 4. 31. no meer man since the fall equalled him to wit in universal knowledge and especially in the art of well governing his People like thee before thee neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him Ans. They did not in Natural and Political knowledge but onely in the knowledge of the mysteries of Faith which were more freely and more fully imparted in those times the ignorance whereof was no disparagement to Solomon's Wisdom because they were not discoverable by any Creature without Divine revelation which God saw fit not to afford in Solomon's time I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles and Solomon had a more comprehensive knowledge of all things known in that Age than the Apostles had in all the discoveries of their Age. 13 And I have also * Mat. 6. 〈◊〉 given h Either First I have granted and decreed to give for words signifying action are oft put onely for the purpose of the action Or rather Secondly I will give as it is expressed in the Parallel place
searched found out 48 And Solomon made all the vessels that pertained unto the house of the LORD p Such as God by the Mouth of Moses had commanded to be made for his House and Service and such as Moses had made onely these were larger and richer and more according to the difference of the Temple and Tabernacle and Solomon's vast riches and the poverty of Moses and the Israelites at that time the altar of gold q To wit of Incense as appears from 1 Chron. 28. 18. where this is mentioned amongst the things for which David left Gold and Solomon is here said to build it and therefore this cannot be that Altar made by Moses Exod. 25. 23 24. and 30. 1 3. which also was of Shittim-Wood whereas this was made of Cedar and covered with Gold 1 King 6. 20. and the table of gold whereupon the * Exod. 25. 30 shew-bread was r Under which by a Synecdoche are comprehended both all the utensils belonging to it and the other ten Tables which he made together with it 2 Chron. 4. 7 8. 49 And the candlesticks s Which were ten according to the number of the Tables whereas Moses made but one whereby might be signified the progress of the Light of Sacred Truth which was now grown clearer than it was in Moses his time and should shine brighter and brighter until the perfect day of Gospel Light of pure gold t Of massy and fine Gold five on the right side and five on the left before the oracle u In the Holy place with the flowers x Wrought upon the Candlesticks as it had formerly been See on Exod. 25. 31. and the lamps and the tongs of gold 50 And the bowls and the snuffers and the basons and the spoons and the ‡ Heb. ashpans censers of pure gold and the hinges of gold both for the doors of the inner house the most holy place and for the doors of the house to wit of the holy temple 51 So was ended all the work that king Solomon made for the house of the LORD and Solomon brought in the ‡ Heb. Holy things of David things * 2 Sam. 8. 11. 2 Chron. 5. 1. which David his father had dedicated even the silver and the gold y Either First All of it and so Solomon built it wholly at his own charge Or Secondly So much of it as was left and the vessels z Those which David had dedicated and with them the Altar of Moses and some other of the old utensils which were now laid aside far better being put in the room of them did he put among the treasures of the house of the LORD CHAP. VIII THen * â—… Chr â—… 2. Solomon assembled the elders of Israel a The Senators and Judges and Rulers and all the heads of the tribes b For each Tribe had a peculiar Head or Governor the ‡ Heb. princes chief of the fathers c The chief Persons of every great Family in each Tribe of the children of Israel unto king Solomon d Unto himself the antecedent Noun being put for the relative and reciprocal Pronoun as is frequent with the Hebrews in Jerusalem e Where the Temple was built and now finished that they might bring up the ark f To the top of this high Hill of Moriah upon which it was built whither they were now to carry the Ark in a Solemn pomp that by this their attendance they might make a publick profession of that service and respect and obedience which they owed unto that God who was Graciously and Gloriously present in the Ark. of the covenant of the LORD out of the city of David g Where David had placed the Ark 2 Sam. 6. 12 17. See on 1 King 2. 10. and 3. 1 which is Zion h Which is also called Zion because it was built upon that Hill 2 And all the men of Israel i Not onely the chief Men who were particularly invited but a vast number of the common people as being forward to see and to joyn in this great and Glorious Solemnity assembled themselves unto king Solomon at the feast k Understand either first The Feast of Tabernacles Or rather Secondly The Feast of the Dedication to which Solomon had invited them which was before that Feast for that began on the 15 day of the 7th month Lev. 23. 34. but this began at the least 7 days before that Feast for Solomon and the People kept the Feast for 14 days here v. 65. i. e. 7 days for the Dedication of the Temple and 7 other days for that of Tabernacles and after both these were finished he sent all the People to their homes on the 23 day of the month See 2 Chron. 7. 9 10. in the month Ethanim which is the seventh month l Which time he chose with common respect to his Peoples convenience because now they gathered in all their Fruits and now they were come up to Ierusalem to Celebrate the Feast of Tabernacles Quest. The Temple was not finished till the eighth month 1 King 6. 38. how then could he invite them in the seventh month Ans. This was the 7th month of the next Year For although the house in all its parts was finished the Year before yet the utensils of it described chap. 7. were not then fully finished but took up a considerable time afterward and many preparations were to be made for this great and extraordinary occasion 3 And all the elders of Israel came and the priests took up the ark m For although the Levites might do this Numb 4. 15. yet the Priests did it at this time partly for the greater honour of the Solemnity and partly because the Levites might not enter into the Holy place much less into the Holy of Holies where it was to be placed into which the Priests themselves might not have entred if the High-Priest alone could have done it Obj The Levites are said to have done this 2 Chron. 5. 4. Ans. That is most true because all the Priests were Levites though all the Levites were not Priests 4 And they brought up the ark of the LORD and the tabernacle of the congregation n That made by Moses which doubtless before this time had been translated from Gibeon to Zion and now together with other things was put into the Treasuries of the Lords-House to prevent all the superstitious use and prophane abuse of it and to oblige the people to come up to Ierusalem as the onely place where God would now be Worshipped and all the holy vessels that were in the tabernacle even those did the priests and Levites o The Priests carrying some and the Levites others bring up 5 And king Solomon and all the congregation of Israel that were assembled unto him were with him before the ark sacrificing sheep and oxen p Either First
puffed up with the great Gifts which he had now received Comp. 2 Cor. 12. 7. And partly to stir him up to a more lively Exercise of Faith and Prayer which followed God's denial or suspension of his help as it is here expressed which also was attended with desired success hither and thither and Elisha went over 15 And when the sons of the prophets which were * ver 7. to view at Jericho saw him r Or as it is in the Hebrew And the sons of the Prophets who lived in Iericho saw him over-against them from â—…ome Hill where they stood at a convenient distance to observe the Event ver 7. they said s Heb. and they said â—…ither by Revelation or rather by the visible Effects of it which they saw The spirit of Elijah doth rest on Elisha And they came to meet him and bowed themselves to the ground before him s Thereby testifying their Reverence and Subjection to him as Elijah's Successor and their Master and Teacher 16 ¶ And they said unto him Behold now there be with thy servants fifty ‡ Heb. sons of strength strong men t Able to take such a journey let them go we pray thee and seek thy master lest peradventure * Ezek. 8. 3. Act. 8. 39. the spirit of the LORD hath taken him up and cast him upon ‡ Heb. one of the Mountains some mountain or into some valley u They thought either 1. That God had not finally taken him away from them but onely for a time comp 1 King 18. 12. which they heartily desired and therefore easily believed or that God had onely taken away his Soul and that his Body was cast down into some place which they desired to seek that they might give it an honourable Buâ—…ial And he said Ye shall not send 17 And when they urged him till he was ashamed x i. e. To wit to deny them any longer lest they should think his denial proceeded from a neglect of his Master or a contempt of the Sons of the Prophets or a secret content he took in his Masters loss that he might have his Honour and Power Or till they were ashamed because he did so oft and so obstinately deny their Request he said Send They sent therefore fifty men and they sought three days but found him not 18 And when they came again to him for he tarried at Jericho he said unto them Did I not say unto you Go not 19 ¶ And the men of the city said unto Elisha Behold I pray thee the situation of this city is pleasant as my lord seeth but the water is naught and the ground ‡ Heb. causing to miscarry barren y Either it was so Originally at least as to that part of the City where the Colledge of the Prophets was for it is not necessary to understand this of the whole Territory or it became so from the Curse of God inflicted upon it either when Ioshua first took it or afterwards when Hiel Rebuilt it Howsoever upon the Prophets care it grew exceeding fruitful and therefore is commended for its Fertility by later Writers 20 And he said Bring me a new cruse z Partly that there might be no ground of suspition that the Cure was wrought by any natural Vertue of any thing which was or had been in the Cruse before but onely by God's Power and partly that there might be no Legal Pollution in it which might offend God and hinder his Miraculous Operation by it and put salt therein a A most improper Remedy for Salt naturally makes Waters brackish and Lands barren Hereby therefore he would shew That this was Effected solely by the Divine Power which could work either without means or against them And they brought it to him 21 And he went forth unto the spring of the waters and cast the salt in there b Which was in it self idle and ineffectual considering both the quality of Salt and the small quantity of it and the place where it was put the Fountain which quickly works out any thing which is put into it See Levit. 11. 36. but was onely used as a sign of God's Presence and Power which did the thing compare Exod. 15. 25. 2 King 4. 41. and 6. 6. and said Thus saith the LORD I have healed these waters there shall not be from thence any more death c i. e. Hurt or Danger as death is oft used as 2 Cor. 11. 23. to Men or Beasts by drinking of it as formerly or barren land 22 So the waters were healed unto this day according to the saying of Elisha which he spake 23 ¶ And he went up from thence unto Bethel d To the other School or Colledge of Prophets to inform them of Elijah's translation and his succession into the same office and to direct and comfort and stablish them as he saw occasion and as he was going up by the way there came forth little children e Or children or young men as this Hebrew word oft signifies as Gen. 22. 5 12. and 41. 12. 2 Chr. 13. 7. Isa. 11. 6. It is more than probable they were old enough to discern between good and evil as their expression sheweth out of the city f Bethel which was the mother-City of Idolatry 1 King 12. 28 29. Hos. 4. 15. and 5. 8. where the Prophets planted themselves that they might bear witness against it and dissuade the people from it though it seems they had but small success there and mocked him g With great petulancy and vehemency as the conjugaiton of the Hebrew Verb signifies deriding both his Person and Ministry and that from a prophane contempt of the True Religion and a passionate Love to that Idolatry which they knew he opposed and said unto him Go up h Go up into Heaven whither thou pretendest that Elijah is gone Why didst not thou accompany thy Friend and Master to Heaven O that the same Spirit would take thee up also that thou mightest not trouble us nor our Israel as Elijah did thou bald-head i So they mock his Natural infirmity which is a great sin go up thou bald-head k There petition shews their heartiness and earnestness that it was no sudden nor rash slip of their Tongue but a scoff proceeding from a rooted impiety and hatred of God and his Prophets 24 And he turned back and looked on them and cursed them l Nor was this punishment too great for the offence if it be considered that these Children were grown up to some maturity See on v. 23. that their mocking proceeded from a great malignity of mind against God that they mocked not onely a man and an ancient man whose very Age commanded reverence and a Prophet but even God himself and that most Admirable and Glorious Work of God the assumption of Elijah into Heaven which makes it in some degree resemble the sin
condition in which Solomon left them 1 King 6. 32. and gave ‡ Heb. them it to the king of Assyria 17 And the king of Assyria sent y Having received the money upon which he agreed to depart from Hezekiah and his Land ver 16. He breaks his Faith with Hezekiah thereby justifying Hezekiah's Rebellion and preparing the way for his own approaching Destruction Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a ‡ Heb. heavy great host against Jerusalem and they went up and came to Jerusalem and when they were come up they came and stood * Isa. 7. 3. by the conduit of the upper pool which is in the high-way of the fullers field 18 And when they had called to the king z i. e. Sent a Message to him to come or send to Treat with them there came out to them Eliakim the son of Hilkiah a Of whom see Isa. 22. 20 c. which was over the houshold b Heb. over the house either of God or rather of the King here mentioned as appears from Isa. 22. and Shebna the ‖ 〈◊〉 〈◊〉 scribe c So called to distinguish him from another Shebna who was over the house Isa. 22. 15. and Joash the son of Asaph the recorder 19 And Rabshakeh said unto them Speak ye now to Hezekiah Thus saith the great king the king of Assyria What confidence is this wherein thou trustest 20 Thou ‖ 〈◊〉 〈◊〉 sayest d Either to thy People to encourage them or rather within thy self but e Or surely or onely they are but ‡ 〈◊〉 word of 〈◊〉 〈◊〉 vain words f Words of the â—…ips i. e. vain unprofitable idle talk without any effect or they come not from thy heart thou speakest this against thy own knowledge ‖ Or 〈◊〉 〈◊〉 and 〈◊〉 are 〈◊〉 〈◊〉 I have counsel and strength for the war g Counsel to contrive strength or courage to Execute which two things are of greatest necessity and use for War But the words are and may be â—…endred otherwise either thus thou speakest surely words of the lips i. e. Thou encouragest thy self and thy people with talk and words but counsel and strength are for War are necessary for thy Defence neither of which thou haâ—… within thy self but must seek them from others and where wilt'st thou find them on whom as it follows dost thou trust Or thus thou saist I have the word of my lips Either 1 Words wherewith to pray to God for help Or 2. Eloquence to encourage my Soldiers and People counsel and strength for war i. e. I am furnished with all things necessary for my Defence now on whom dost thou trust h Seeing it is apparent thou hast not strength of thy own from whom dost thou expect Succours that thou rebellest against me 21 Now behold thou ‡ Heb. trustest 〈◊〉 trustest upon the staff of this bruised reed i He calls Egypt a Reed with allusion to the Reeds wherewith the Banks of Nilus were full and bruised to note their Weakness and Insufficiency to support him Comp Ezek. 29. 6 7. even upon Egypt on which if a man lean it will go into his hand and pierce it k By some of the fragments into which it will be broken so is Pharaoh king of Egypt unto all that trust on him l Doing them no good but much hurt 22 But if ye say unto me We trust in the LORD our God is not that he whose high places and whose altars Hezekiah hath taken away m Thereby robbing him of that Worship and Service which he had in those Places Thus boldly he speaks of these things which he understood not judging of the great God by their false and petty gods and judging of Gods Worship according to the vain â—…ancies of the Heathens who measured Piety by the multitude of Altars and hath said to Judan and Jerusalem Ye shall worship before this altar in Jerusalem 23 Now therefore I pray thee give ‖ Oâ—… Hostages pledges to my lord n i. e. Give him Hostages to secure him from thy future Rebellion and he will depart from thee Or rather contend with my lord in battel Seeing thou hast counsel and strength for War do not lie lurking in thy strong hold but come out into the open Field and let us try for Mastery and whereas thou maist pretend thou wantest Horses to Fight with me if thou wilt'st accept of my Challenge I will furnish thee with 2000 Horses if thou hast Riders for them as it here follows the king of Assyria and I will deliver thee two thousand horses if thou be able on thy part to set riders upon them 24 How then wilt thou turn away the face of one captain o How wilt'st thou force him to turn his back to thee and flee away from thee of the least of my masters servants and put thy trust on Egypt for chariots and for horsemen 25 Am I now come up without the LORD p Without his consent and Commission against this place to destroy it The LORD said unto me q To wit by secret Inspiration or by his Providence But indeed he neither owned God's Word nor regarded his Providence but he forged this to strike a terror into Hezekiah and the People Go up against this land and destroy it 26 Then said Eliakim the son of Hilkiah and Shebna and Joah unto Rabshakeh Speak I pray thee to thy servants in the Syrian language for we understand it and talk not with us in the Jews language in the ears of the people that are on the wall r Upon which these Officers stood not being willing to put themselves into the power of such a Barbarous and Perfidious Enemy by going out of the City 27 But Rabshakeh said unto them Hath my master sent me to thy master and to thee to speak these words Hath he not sent me to the men which sit on the wall that they may eat their own dung and drink ‡ Heb. the water of their feet their own piss s To tell them to what Extremities and Miseries he will force them with you 28 Then Rabshakeh stood and cried with a loud voice in the Jews language t That he might affright the People into a compliance with him which he perceiv'd Eliakim and his Brethren endeavoured to prevent and spake saying Hear the word of the great king the king of Assyria 29 Thus saith the king Let not Hezekiah deceive you for he shall not be able to deliver you out of his hand 30 Neither let Hezekiah make you trust in the LORD saying The LORD will surely deliver us and this city shall not be delivered into the hand of the king of Assyria 31 Hearken not unto Hezekiah for thus saith the king of Assyria ‖ Or Seek my favour ‡ Heb. Make with me a blessing Make an
silver and they offered burnt-offerings in the house of the LORD continually all the days of Jehojada 15 But Jehojada waxed old and was full of days when he died an hundred and thirty years old was he when he died 16 And they buried him in the city of David among the kings because he had done good in Israel m i. e. In Judah which was an eminent part of Israel and the onely part of it which owned God or was owned by God as his Israel to whom therefore he oft appropriates this name thereby signifying that the other Tribes were unworthy of that honourable title and had forfeited all their right in it to Judah 〈◊〉 on ch 21. 2. both towards God and towards his house 17 Now after the death of Jehojada came the princes of Judah and made obeisance to the King n In that posture presenting their requests to him that they might not be confined to unnecessary and troublesom journeys in coming to Jerusalem to worship but might have the liberty which their Fore-fathers enjoyed of worshipping God in the High-places Which liberty when once they had obtained they knew they could then worship Idols without observation or disturbance which was the thing at which they aimed And for the prevention of such abuses God obliged all to worship him in one place then the King hearkned unto them 18 And they left the house of the LORD God of their fathers and served groves and idols and wrath came upon Judah and Jerusalem for this their trespass o By Hazael King of Syria of which see 2 Kings 12. 17 18. 19 Yet he sent prophets to them to bring them again unto the LORD and they testified against them but they would not give ear 20 And the spirit of God †Heb. clothed 〈◊〉 Judg. 6. 34. came upon Zechariah the son of Jehojada the priest which stood above the people p In an higher place that his voice and message might be the better heard and said unto them Thus saith God Why transgress ye the commandments of the LORD that cannot prosper because ye have forsaken the LORD he hath also forsaken you 21 And they q i. e. The people to whom he preached who were easily corrupted by the examples of their Apostate King and Princes conspired against him and stoned him with stones at the commandment of the king in the court of the house of the LORD 22 Thus Joash the king remembred not the kindness which Jehojada his father had done to him but slew his son And when he died he said The LORD look upon it and require it r i. e. Make inquisition for my innocent blood Which he did not wish from any desire of private revenge with which so wise and good a man would never be willing to die but partly from a zeal to publick Justice and the punishment of such gross wickedness and partly to deter them if possible from compleating their murderous intentions But these words may as well be rendred indicatively as optatively The Lord will look upon it and require it i. e. He will examine this action and require satisfaction from you for it 23 And it came to pass †〈◊〉 in the 〈◊〉 of 〈◊〉 〈◊〉 at the end of the year s So soon did God hear the cry of this holy Prophets blood and revenge it that the host of Syria came up against him and they came to Judah and Jerusalem and destroyed all the princes of the people from among the people t That it might appear they were sent and directed by God to single out to destruction the first beginners and chief promoters of this general Apostacy and sent all the spoil of them unto the king of †〈◊〉 〈◊〉 iâ—… Damascus u To Hazael the king of that part of Syria called Syria Damascena from its capital City Damascus 24 For the army of the Syrians * 〈…〉 came with a small company of men and the LORD delivered a very great host into their hand because they had forsaken the LORD God of their fathers So they executed Judgment against Joash 25 And when they were departed from him for they lest him in great diseases his own servants conspired against him for the blood of the sons x i. e. Of Zachariah his son the plural number Sons put for the singular Son as it is frequently both in Scripture as Gen. 46. 7. 〈◊〉 26. 42. and in Cicero and other profane Authors Or he might kill other sons of Jehojadah with him either because they owned him in what he had said or lest they should revenge his death of Jehojada the priest and slew him on his bed and he died and they buried him in the city of David but they buried him not in the sepulchres of the kings 26 And these are they that conspired against him ‖ 〈◊〉 〈◊〉 〈◊〉 12. 21. Zabad the son of Shimeath an Ammonitess and Jehozabad the son of ‖ 〈…〉 Shimrith a Moabitess 27 Now concerning his sons and the greatness of the * burdens laid upon him y Either the severe prophecies against him which are oft called Burdens of which one instance is recorded and there might be others that are not recorded or the great Judgments of God upon him both by the Syrians v. 23 24. and by great disâ—…ses v. 25. and the †repairing 〈◊〉 12. 18. 〈◊〉 1â—… of the house of God behold they are 〈…〉 written in the ‖ story of the book of the kings And Amaziah his son reigned in his stead CHAP. XXV AMaziah * 〈…〉 was twenty and five years old a Of this Verse and v. 2 3 4. see the Notes on 2 King 14. â—… c. when he began to reign and he reigned twenty and nine years in Jerusalem and his mothers name was Jehoaddan of Jerusalem 2 And he did that which was right in the sight of the LORD but not with a perfect heart 3 Now it came to pass when the kingdom was †Heb. confirmed upon him established to him that he slew his servants that had killed the king his father 4 But he slew not their children but did as it is written in the law in the book of Moses where the LORD commanded saying * 〈◊〉 〈◊〉 â—…6 2 Kin. 14. â—… Jer. 31. â—…0 Ezek. 18. 20 The fathers shall not die for the children neither shall the children die for the fathers but every man shall die for his own sin 5 Moreover Amaziah gathered Judah together and made them captains over thousands and captains over hundreds according to the houses of their fathers throughout all Judah and Benjamin and he numbred them * Numb 1. 3 from twenty years old and above and found them three hundred thousand choice men able to go sorth to war that could handle spear and shield 6 He hired also an hundred thousand mighty men of valour out of Israel b Out of the
Kingdom of the Ten Tribes for an hundred talents of silver 7 But there came a man of God to him saâ—…ing O king let not the army of Israel go with thee for the LORD is not with Israel c He hath forsaken them and for their sakes will cursâ—… thy Forces if thou joynest thy self with them to wit with all the children of Ephraim 8 But if thou wilt go do it be strong for the battel d Take Courage and strengthen thy self as much as thou canst It is an Ironical Concession like that Go and prosper God shall make thee fall before the enemy for God hath power to help and to cast down 9 And Amaziah said to the man of God But what shall we do for the hundred talents which I have given to the †Heb. hand army of Israel And the man of God answered The LORD is able to give thee much more than this 10 Then Amaziah separated them to wit the army that was come to him out of Ephraim to go †Heb. to 〈◊〉 place home again wherefore their anger was greatly kindled against Judah e Because they were both disgraced by this Rejection and disappointed of that Prey and Spoil which they hoped to gain whereas now they were sent away empty for the 100 Talents probably were given to their Officers onely to raise Men for this Service that Sum being otherwise too small to be distributed into so many hands and they returned home †Heb. in heaâ—… of anger in great anger 11 And Amaziah strengthened himself and led sorth his people and went to the valley of salt and smote of the children of Seir ten thousand 12 And other ten thousand left alive did the children of Judah carry captive and brought them away unto the top of the rock and cast them down from the top of the rock that they were broken all in pieces 13 But †Heb. the sons of the band the souldiers of the army which Amamaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon f To wit Beth-horon the Lower which was in the Tribe of Benjamin and from thence to Samaria either 1. to the City of Samaria for the Kings of Judah had taken divers Places within the Kingdom of Israel Or 2. To the Kingdom of Samaria Beth-horon and all other Places between that City and their own Kingdom and smote g i. e. Killed as that word is generally understood three thousand of them h Not 3000 Cities but 3000 Persons dwelling in them who possibly opposed them in taking the Spoil which was the Thing they sought and took much spoil 14 Now it came to pass after that Amaziah was come from the slaughter of the Edomites that he brought the gods of the children of Seir and set them up to be his gods and bowed down himself before them and burned incense unto them 15 Wherefore the anger of the LORD was kindled against Amaziah and he sent unto him a prophet which said unto him Why hast thou sought after the gods of the people which could not deliver their own people out of thine hand i Therefore thou art not onely ungrateful and impious but also ridiculously foolish in offending that God whose Power and Goodness thou hast now found and in worshipping such gods of whose Impotency thou hast had late Experience 16 And it came to pass as he talked with him that the king said unto him Art thou made of the the kings counsel k Who art thou that presumest to direct and govern my Affairs without my Commission forbear why shouldest thou be smitten l Provoke me no further lest I cause thee to be killed for thy Sawciness Then the prophet forbare and said I know m This he might know either by the plain and positive Rules of Gods Word as Prov. 29. 1. or by the Suggestion of Gods Spirit that God hath †Heb. counselled determined to destroy thee because thou hast done this and hast not hearkned unto my counsel 17 Then * 2 Kin. 14. 8. Amaziah king of Judah took advice n i. e. About the Injury which the Israelites had done to his People v. 13. and how he should repair it But of this and the following Verses see on 2 King 14. 8 c. and sent to Joash the son of Jehoahaz the son of Jehu king of Israel saying Come let us see one another in the face 18 And Joash king of Israel sent to Amaziah king of Judah saying The ‖ Or furbush or thorn thistle that was in Lebanon sent to the cedar that was in Lebanon saying Give thy daughter to my son to wife and there passed by †Heb. a beast of the field a wild beast that was in Lebanon and trode down the thistle 19 Thou sayest Lo thou hast smitten the Edomites and thine heart lifteth thee up to boast abide now at home why shouldest thou meddle to thine hurt that thou shouldest fall even thou and Judah with thee 20 But Amaziah would not hear for * Ch. 22. 7. it came of God o Who gave him up to his own Errour and Passion in order to his Ruine that he might deliver them into the hand of their enemies because they â—…ought after the gods of Edom. 21 So Joash the king of Israel went up and they saw one another in the face both he and Amaziah king of Judah at Beth-shemesh which belongeth to Judah 22 And Judah was †Heb. smitten put to the worse before Israel and they fled every man to his tent 23 And Joash the king of Israel took Amaziah king of Judah the son of Joash the son of Jehoahaz at Beth-shemesh and brought him to Jerusalem and brake down the wall of Jerusalem from the gate of Ephraim to †Heb. the gate of it that looketh Ch. 26. 9. the corner-gate four hundred cubits 24 And he took all the gold and the silver and all the vessels that were found in the house of God with Obed-edom p i. e. With Obed-edoms Posterity to whom the Custody of the Sacred Treasures was committed See 1 Chron. 26. 15. and the treasures of the kings house the hostages also and returned to Samaria 25 And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehoahaz king of Israel fifteen years 26 Now the rest of the acts of Amaziah first and last behold are they not written in the book of the kings of Judah and Israel 27 Now after the time that Amaziah did turn away †Heb. from after from following the LORD they †Heb. conspired a conspiracy made a conspiracy against him in Jerusalem and he fled to Lachish but they sent to Lachish after him and slew him there 28 And they brought him upon horses and buried him with his fathers in the city
the City of David 2. Sam. 5. 7 9. and made it the head of his Kingdom But in a more large and improper sence it is frequently put for the City Ierusalem Psal. 48. 12. 87. 2 110. 2. and for the Temple of Ierusalem Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. which was built upon the hill of Moriah which was either a part of mount Sion or another hill adjoyning to it and for the Church of the Iews Psal. 65. 1. 69. 36. 97. 8. and for the Christian Church Heb. 12. 22. Revel 14. 1. And by these things it is plain why Sion is here called Gods holy Hill 7. I will declare z Or publish that all people concerned may take notice of 〈◊〉 and submit to it upon their peril Publication or promulgation is essential to all laws or statutes ‖ Or 〈◊〉 â—… deâ—… the decree a Or concerning the 〈◊〉 i. e. the will or pleasure and appointment of God concerning my advancement into the throne and the submission and obedience which the people here following shall yield to me the LORD hath said unto me * Act. 1â—… 33. Heb. 1. 5. Thou art my son b Which though it may in some sort be said to or of Dâ—…id who was in some respects the son of God and begotten by him as all believers are Iohn 1. 12. 1. Iohn 3. 9. Iâ—…m 1. 18. yet much more truly and properly belongs to Christ who is commonly known by this title both in the old and new Testament as Prov. 30. 4. Hose 11. 1. Mat. 2. 15. and 3. 17. and 4. 3. 6. and oft elsewhere and to whom this title is expresly appropriated by the holy Ghost who is the best interpreter of his own words Act. 13. 33. Heb. 1. 5. and 5. 5. and to whom alone the following Passages belong this day have I begotten thee c This is also applied by some to David and so this day is the day of his inauguration when he might be said to be begotten by God inasmuch as he was then raised and delivered from all his troubles and calamities which were a kind of death and brought forth and advanced to a new kind of life of royal state and dignity and so this was the birth-day tho not of his Person yet of his Kingdom as the Roman Emperors celebrated a double birth-day first the Emperor when he was born and then the Empires when he was advanced to the Empire But this is but a lean and far-fetched and doubtful Sence and therefore not to be allowed by the laws of Interpretation when the words may be properly understood concerning Christ. And so this may be understood either 1. Of his eternal generation This day from all eternity which is well described by this day because in Eternity there is no succession no yesterday no to morrow but it is all as one continued day or moment without change or flux upon which account one day is said to be with the Lord as long as a thousand years and a thousand years as short as one day 2 Pet. 3. 8. or rather 2. Of the manifestation of Christ's eternal Son-ship in time which was done partly in his birth and life when his being the son of God was demonstrated by the Testimony of the Angel Luke 1. 32. and of God the father Mat. 3. 17 and 17. 5. and by his own words and works but principally in his Resurrection which seems to be here mainly intended of which day this very place is expounded Acts 13. 33. When Christ was in a most solemn manner declared to be the son of God with Power Rom. 1. 4. And this day or time Christ might very well be said to be begotten by God the Father partly because the Resurrection from the dead is in Scripture called a regeneration or second birth Mat. 19. 28. as well it may being a restitution of that very being which mâ—…n received by his first birth and that by the peculiar and mighty power of God partly because in this respect Christ is called the first-begotten of the dead Revel 1. 5. and partly because of that common observation That things are oft said to be done in Scripture when they are only declared or manifested to be done of which see Instances Gen. 41. 13. Ier. 1. 10. Ezek. 43. 3. and elsewhere 8. * Psal. â—…2 8. Ask of me d Claim or demand it of me as thy right by my promise and thy birth and purchase and I shall give thee the Heathen for thine inheritance e To be possessed and enjoyed by thee in a manner of an Inheritance to wit constantly surely and perpetually and the uttermost parts of the earth f Either 1. the whole land of Canaan from one end of it to the other as this Phrase is used Psal. 61. 2. and 72. 8. which is but a very narrow sence and that was but a very small Kingdom and no way agreeable to those magnificent expressions here used Or rather the whole world not only the Jewish Nation but the Gentiles also as this phrase is almost universally used in the old Testament as Psal. 19. 4 and 22. 28. and 46. 10. and 65. 5. Isa. 40. 28 and 45. 22 c. And so these words declare the great amplitude of the Kingdom of the Messiah for thy Possession 9. * Rev. 2. 27. 19. 15. Thou shalt break them g i. e. Those people that will not quieâ—…ly submit to thee shall be crushed and destroyed by thee with a rod of Iron h With thy mighty power which they shall never be able to resist thou shalt dash them in pieces like a potters vessel 10. Be wise i Understand your true interest now k Whilest you have time and space for repentance and submission therefore O ye kings l You and your people But he speaks of and to Kings only partly because they most needed he admonition as presuming upon their own power and greatness and thinking it below them to submit to him partly because their authority and example could do much with their people and parâ—… to 〈◊〉 〈◊〉 greatness of thiâ—… Monâ—…rch and 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 Lord of Lords be instructed ye judges m Or 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 Kings in the former branch of the earth 11. Serve the LORD with 〈◊〉 n i. e. with reverence and an awful sence of his great and glorious Majesty as very careful and diligent to 〈◊〉 〈◊〉 and affraid to offend him and rejoyce o Do not 〈◊〉 his yoke 〈◊〉 dishonour and grievance but know that it is a greater 〈◊〉 and happiness to be the subjects of this King than to 〈◊〉 Emperors of the greatest Empire and accordingly rejoyce in it and bless God for this inestimâ—…ble grace and benefit with trembling p This is added to express the quality of this joy to which he calls them and to distinguish
of his Church he hath prepared t Or established by his immutable Purpose and his irrevocable Promise his throne for judgment 8. And * Psal. 96. 13. 98. 9. he shall judg the world u Not you onely but all the Enemies of his People and all the Men of the World in righteousness he shall minister judgment to the people in uprightness 9. * Psal. 3â—… 39. 46. 1. 91. 2. The LORD also will be †Heb. At high place a refuge for the oppressed x God will not only judg the World at the last day and then give Sentence for his People against their Enemies but even at present he will give them his Protection a refuge in †Gr. 〈◊〉 times †Heb. Is trouble So Gr. of trouble 10. And they that know y i. e. That thoroughly understand and duly consider thy name z i. e. Thy Nature and Perfections thy infinite Power and Wisdom and Faithfulness and Goodness which make a Person a most fit and proper Object for Trust. The name of God is most frequently put for God as he hath manifested himself in his Word and Works as Deut. 28. 58. Psal. 7. 17. and 20. 1. Prov. 18. 10. c. will put their trust in thee for thou LORD hast not forsaken a The experience of thy Faithfulness to thy People in all Ages is a just ground for their Confidence them that seek thee b i. e. That seek Help and Relief from thee by fervent Prayer mixed with Faith or trust in God as is expressed in the former Clause 11. Sing praises to the LORD which dwelleth in Zion c Whose special and gracious Presence is there for there was the Ark at this time declare among the people d i. e. To the heathen Nations that they also may be brought to the Knowledg and Worship of the true God his doings 12. * Gen. 9. 5. When he maketh inquisition for blood e Heb. Bloods The bloodshed or murder of his innocent and holy ones which though he may connive at for a season yet he will certainly call the Authors of it to a very severe Account and avenge it upon them he remembreth them f Either 1. The Humble as it follows or the Oppressed v. 9. That trust in him and seek to him v. 10. Whom he seemed to have forgotten Or 2. The bloods last mentioned for that Noun and this Pronoun are both of the masculine Gender and then remembring is put for revenging or punishing as it is Deut. 25. 17 19. Neâ—… 6. 14. Ier. 14. 10. and 44. 21. and oft elsewhere he forgetteth not the cry of the ‖ Or Afflicted humble g Or â—…eek as this word which is used also Zech. 9. 9. is Translated Mat. 21. 5. Who do not and cannot and will not avenge themselves but commit their Cause to me as the God to whom Vengeance belongeth Or afflicted or oppressed ones 13. Have mercy upon me O LORD consider my trouble h To wit Compassionately and effectually so as to bring me out of it which I suffer of them that hate me thou that liâ—…test me up from the gates of death i From the Brink or Mouth of the Grave into which I was dropping being as near Death as a Man is to the City that is come to the very Gates of it And so the Phrase is used Psal. 107. 18. Isa. 38. 10. and in other Authors of whom see my Latin Synopsis Gates elsewhere signify Power and Policy because the Gates of Cities were places both of Counsel and Strength but the Gates of Death are never so taken in Scripture 14. That I may shew forth all thy praise in the gates k i. e. In the great Assemblies which were usually in the Gates Comp. Prov. 31. 31. Isa. 3. 26. These Gates he elegantly opposeth to the former and declareth that if he be brought off them he will go into these of the daughter of Zion l Either 1. Of Ierusalem so called also Isâ—… 1. 8. Zech. 9. 9. Because at this time it was subject to Zion which at this time was the seat of the Kings Palace and of the Ark. For Cities or Towns belonging or subject unto any Metropolis are commonly called its Daughters as Ios. 15. 45. 2. Chron. â—…3 19. Psal. 48. 11. As the chief Cities are called Mothers as 2. Sam. 20. 19. Gal. 4. 26. Or 2. Of the People who live in or belong to or meet together for civil and religious Matters in Zion For Cities are as it were Mothers to their People giving them Birth and Breeding and therefore the People are commonly called their Daughters So the Name of the Daughter of Egypt Ier. 46. 11. and of Edom Lam. 4. 21 22. and of Tyre Psal. 45. 12. and of Babel Psal. 137. 8. and of Ierusalem Lam. 2. 13 15. Mich. 4. 8. Are put for the People of those places I will rejoyce m To wit with spiritual Joy and Thanksgiving else it were no fit Motive to be used to God in Prayer in thy salvation 15. * 〈◊〉 7. 15. 〈◊〉 6. 〈◊〉 22. 8. The heathen are sunk down in the pit that they made n Fallen into that Destruction which they designed to bring upon us in the net which they hid is their own foot taken 16. The LORD is known o Or hath mads himself known or famous even among his Enemies by his most wiâ—…e Counsels and wonderful Works by the judgment which he executeth p Upon the Wicked as it followeth the wicked is snared in the work of his own hands * 〈◊〉 92. 3. Higgaion q This is either a musical Term or a Note of Attention a kind of behold intimating that the Matter deserves deep and frequent Meditation or Consideration as the word signifies Selah 17. The wicked shall be turned into hell r Either 1. Into the Grave which is oft called Schâ—…ol into which they are said to be turned or to return because they were made of or taken out of the Dust Eccles. 12. 7. Or 2. Into the place of eternal Perdition which also is sometimes called Schâ—…ol as Prov. 15. 24. and elsewhere For he seems to speak here of those Punishments which are peculiar to the Wicked whereas the Grave is common to good and bad And as v. 8. He seems to speak of the last and general Judgment of all the World so this Verse may be understood of the general Punishment of all Persons and Nations consequent upon it And into this place wicked Men may be said to be turned back or to return either 1. Because it is their own proper place Act. 1. 25. to which they belong and from which they have their Original and their wicked Qualities as being of their Father the Devil Iohn 8. 44. In which respect the Locusts who are by all Interpreters understood to be living Men are said
also was of great and good use both to glorifie Gods Justice and to warn and reform other sinners by the Terror of their Example 3. That they may be taken only for predictions as hath been observed before upon the like Occasion and put to shame that seek after my soul let them * Jâ—…r 46. 5. be turned back g Either 1. Stopped or hindred in the Execution of their wicked Design Or rather 2. which is more sutable to the Context discomfited and put to flight as this Phrase is frequently used as Psal. 9. 3. and 70. 2. and 78. 9. Isa. 42. 17. Ier. 46. 5. 21. and brought to confusion that devise my hurt 5. * Job 21. 18. Psal. 1. 4. Isa. 29. 5. Hos. 13. 3. Let them be as chaff before the wind h i. e. Dispersed and Chased from place to place finding Rest and Safety no where and let the angel of the LORD i Whom God useâ—…h to defend his people and to destroy their Enemies chase them 6. Let their way k By which they flee being Chased as was now said be †Heb. 〈◊〉 and 〈◊〉 * Psal. 73. 18. Jer. 23. 12. dark and slippery l So as they can neither discern the right path nor be able to stand in it and much less to run away especially from so swift a Persecutor as an Angel Whereby they must unavoidably fall into their Enemies hands and be destroyed and let the angel of the LORD persecute them 7. For without cause m Out of meer Malice without any injury or provocation on my part and without any necessity on their parts They are no Common but the worst of Enemies and therefore I may justly pray against them as I do have they hid for me their net in a pit which without cause they digged for my soul n These Expressions aggravate their sins and signifie that their Persecution of him was not the effect of a sudden Passion but of a deep and habitual Hatred and Malice and of an Evil design carried on in a constant and continued Course with Deliberation and Cunning and Deceit and that against his Soul or Life for nothing less would satiâ—…fie them 8. Let destruction come upon him o i. e. Upon each of thine and mine implacable Enemies of whom he hath hitherto spoken †Heb. which 〈◊〉 knoweth 〈◊〉 of at unawares and * Psal. 7. 1â—… 16. 57. â—… Prov. 5. 22. let his net that he hath hid catch himself into that very destruction let him fall 9. And my soul shall be joyful in the LORD p In and for his Glory and Service which shall be advanced by this means and for his Favour to me otherwise I am far from rejoycing in their Calamities it shall rejoyce in his salvation 10. All my bones q i. e. My whole Body by a Synecdoche as Psal. 34. 20. as well as my Soul mentioned v. 9. I will glorifie thee both with my Soul and with my Body shall say r Speech is ascribed to the Bones figuratively as elsewhere they are said to Fear and to Rejoyce Psal. 6. 2. and 51. 8. and as the Loins are said to Bless Iob 31. 20. If they could speak they would express thy Praises because having been dryed up with Sorrow they are now refreshed by thy Mercy LORD who is like unto thee which deliverest the poor that is too strong for him yea the poor and the needy from him that spoileth him 11. False †Heb. 〈◊〉 of 〈◊〉 witnesses did rise up †Heb. 〈◊〉 â—…ed me they laid to my charge things that I knew not s They accused me to Saul of Treachery and Designs against his Crown and Life and other Crimes whereof I was wholly innocent and ignorant 12. * Psal. 38. â—…0 109. 5. They rewarded me evil for good t For the good Offices which I did to divers of them when I haâ—… Favour and Power in Saul's Court and Camp to the †Heb. dâ—…priving spoiling of my soul u i. e. To the stripping of my Person of all my Comforts and Hopes and of my Life it self 13. But as for me * 〈◊〉 30. 25. when they were sick x Or in any other great Misery my clothing was saccloth y Which was the Habit of Mourners Gen. 37. 34. Mat. 11. 21. Revel 11. 3. I ‖ Or â—…licted humbled my soul z Heb. I afflicted my Soul of which Phrase see Levit. 16. 29 31. and 23. 27. 32. c. Partly with Fasting and Partly with Compassion and â—…ervent Prayers for them with fasting and my prayer returned into mine own bosom a According to this Translation the Sence may be this And or But Or Although my Fastings and Prayers did them no good neither abated their Malice nor prevailed with God for them so far as I desired but returned to me without success like a Gift sent to an uncivil Person who disdainfully rejects it and returns it to the Giver But 1. This is not true that his Prayers returned empty to him and did them no good for they prevailed with God for their Recovery as appears by the following Verses 2. This doth not seem to suit well with the Context for both in the foregoing and following Words he is only describing what he did for them and not what the Effects of it were which he describes in the succeeding Verses Others therefore render the Words otherwise Either 1. Thus And my Prayer in my Bosom returned i. e I did daily and frequently repeat my Prayers for them and that not onely in publick when I joyned with others in a Fast-day appointed for them which might be done in Policy or for Ostentation but also in secret between God and my own Soul and that with a sincere and hearty Affection For what is done secretly and affectionately is said to be done in the Bosom Numb 11. 12. Psal. 89. 50. Prov. 21. 14. although indeed there is in those places another Proposition which may possibly alter the Case Or 2. Which seems the truest Sence and as for my Prayer to wit which I joyned with my Fasting on their behalf let it return nothing being more frequent than for Future Verbs to be put Imperatively into my own Bosom i. e. If any shall think or say that my Fasting for them was but Counterfeit or Politick and that I did not pray for them but rather against them as I do in this Psalm and that under all this shew I secretly wished their Death or Destruction my earnest desire is that the All-seeing and Heart-searching God would grant unto me when I come into their Circumstances the same things which I begged for them whether Good or Evil. And this Sence agrees with the Common use of this Phrase in Scripture where whatsoever is repay'd to any Man is said to be render'd into his Bosom as Psal. 79. 12. Isa. 65.
by such Metaphors as Ier. 51. 25. Hagg. 2. 21 22. Revel 6. 14. 3. Though the waters thereof roar and be troubled d Though the Sea be very Tempestuous and it's Waters by which a multitude of People is oft signified as Revel 17. 1. 1â—… Rage to wit against us as appears from the following Verses though the mountains shake with the swelling thereof e Though its Raging Waves assault mighty Princes and Kingdoms and make them shake and be ready to fall down Selah 4. There is a river the streams whereof f He either speaks of or at least alludes to the River of Kidron 2 Sam. 15. 23. Ioh. 18. 1. and it 's two streams or Rivolets following from it Giâ—…one and Siloah 2 Chron. 32. 30. Isa. 8. 6. which being small and Contemptible or still or gentle Waters are not unfitly opposed to the vast and unruly Waters of the Sea He insinuates the weak Condition of God's Church as to outward advantages that they had not one Sea to oppose to another but onely aâ—… small River which though in it self despicable yet was sufficient to Refresh and defend them in spight of all their Enemies And as the Sea and â—…aters thereof v. 2 3. are to be understood Metaphorically as all agree so also in all Probability are this River and Streams Which therefore may design the gracious Presence and Assistance and Blessing of the Lord which is very frequently described under the Name of waters as Isa. 11. 9. and 12. 3. Zech. 14. 8. c. or the Lord himself who is expresly said to be unto the City of Zion for it's defence a place of broad Rivers and Streams Isa. 33. 20 21. which probably alludes to this Text or at least explains it shall make glad g i. e. Shall not barely defend it from utter Ruin but preserve it from Danger and give great occasion for Rejoycing and Thanksgiving the city of God h i. e. Zion or Ierusalem so called also Psal. 48. 1. Isa. 60. 14. the holy place of the tabernacles i i. e. Of the Tabernacle the plural Number for the singular as Psal. 43. 3. The place where God's holy Tabernacle is settled of the most High 5. God is in the midst of her she shall not be moved God shall help her †Heb. 〈◊〉 the Morning appeareth and that right early k Heb. as soon as the Morning appeareth i. e. Speedily after a short Night of affliction Comp. Psal. 30. 5. and seasonably when the Danger is greatest and the Enemies prepare to make the Assault which is commonly done in the Morning 6. The heathen raged l To wit against God and against his People the kingdoms were moved he uttered his voyce l Either he thundred Or he spake to them in his Wrath as is said Psal. 2. 5. the earth melted m The Inhabitants of the Earth who were combined against Zion were dispirited and consumed 7. The LORD of hosts is with us the God of Jacob is †Heb an high place for us our refuge Selah 8. * Psal. 66. 5. Come behold the works of the LORD ‖ Or who hath made Desolations what desolations he hath made in the earth n i. e. Among those People of the Earth who were Neighbouring and Vexatious to God's People and therefore were cut off by David and their Lands and Cities in great part wasted 9. He maketh wars to cease o He hath ended our Wars and settled us in a firm and well-grounded Peace unto the end of the earth p Or. of this Land to wit of Israel From one end of it to the other * Psal. 76. 3. he breaketh the bow and cuteth the spear in sunder he burneth the Chariot in the fire q He speaks of the Bows and Spears and Chariots of their Enemies for he preserved those which belonged to his People 10. Be still r He speaks Either 1. To the Israelites be still i. e. Do you henceforth silently and quietly wait upon me without Fear or Dissidence Or rather 2. To the Heathen who had Raged v. 6. and therefore now he seasonably admonisheth them to be still and to stir no more against God's people and know thâ—…t I am God s The onely True and Almighty God and your God's are but dumb and impotent Idols I will be exalted t i. e. I will make my self Glorious by my great and wonderful Works among the hâ—… I will be exalted in the earth 11. The LORD of hosts â—…ith us the God of Jacob is our refuge Selah PSAL. XLVII The ARGUMENT This Psalm may seem to have been Composed upon the occasion of that great Solemnity of carrying the Ark from the House of Obed-Edom into the City of Zion of which sâ—…e 2 Sam. 6. and 1 Chro. 13. and 16. But as Zion was a Type of the Church and the Ark a Type of Christ â—…o this hath a further reference even to Christ's â—…scension into Heaven and as Consequent thereunto to the spreading of his Kingdom in all the Parts and Nations of the World Which is the chief Scope and Design of the Psalmist or at least of the Holy Ghost in this Psalm as will plainly appear from the Words and Matter of it To the chief musician a Psalm ‖ Or of for the sons of Korah 1. O Clap your hands all ye people a Either 1. All the Tribes of Israel For the several Tribes are sometimes called several People See Iudg. 5. 14. Ezek. 2. 3. Act. 4. 27. Or 2. All Nations not onely Iews but Gentiles for all of them either had or might have Benefit by the Ark upon their Addresses to God there and especially by Christ and his Ascension shout unto God b In the Worship and unto the Glory of the God of Israel with the voyce of triumph 2. For the LORD most high is terrible c Or is most high in himself above all God's which Conjunction is oft understood Teâ—…rible to all his Enemies be is a great King over all the earth d The universal Monarch of the whole World and not of onely Israel 3. He shall subdue e Or lâ—…ad like Sheep Or â—…ring into the Fold as divers render the Word by Comparing Isa. 5. 17. Mich. 2. 12. He seems to speak of such a Subjugation of them as was for the good of the People subdued because this is Matter of Rejoyâ—…ing to them v. 1. Which is true both of those People whom David subdued who thereby had Opportunities Obligations and Encouragements to own and Worship the true God which was the onely way to their true and lasting Happiness and especially of those Gentiles who were subdued to Christ by the preaching of the Gospel the people under us f The Gentile-Converts were in some sort brought under the Iews because they were subjected to Christ and to his Apostles and to the primitive
8. and all 〈◊〉 shall 〈◊〉 their Hâ—…s for joy as it is v. 1. for the shields of the earth x Either 1. The protection of the People of all the Earth Or rather 2. Their Princes or Rulers who are fitly called Shields Hâ—…se 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People to defend them from all Oppression and Injuries These saith he are the â—…rds i. e. At his disposal or subject to his Dominion both as to their Hearts and Kingdomâ—… And so this is here Conveniently added as the Reason of that great and improbable Event sorâ—… told in the foregoing Words that the Princes of the People which of all others were most lofty and wilful and incorrigible should joyn and subject themselves to the Lord and to his Church belong unto God he is greatly exalted y By this means God shall be greatly Glorified and appear to be far above all the Princes of the World and above all other Gods PSAL. XLVIII THE ARGUMENT This Psalm was Composed upon the Occasion of some eminent Deliverance vouchsafed by God to the City of Jerusalem from some potent Enemy and dâ—…eadful Danger Either that in Johoshaphat's time 2 Chron. 20. or that under Hezekiah 2 Kings 18. and 19. In both which times they were Holy Prophets by some of whom this Psalm might be made A song and Psalm a Of which see on Psal. 30. which hath the same Title for the sons of Korah ‖ Or of 1 GReat is the LORD and greatly to be praised in the city of our God b In Ierusalem which he hath chosen for his dwelling Place in the mountain of his holiness c i. e. In his holy Mountain either Zion where the Ark and Tabâ—…rnacle was Or rather Moriah where the Temple now was Although both of them are supposed by some to be but one Mountain having two Tops and it is certain that both are frequently called by one Name to wit Zion 2. * Psal. 50. 2. Ezek. 20. 6. Dan. 8. 9. 11. 16. Beautiful for situation the joy of the whole earth d Ierusalem may be so called here as it is also Lament 2. 15. not actually as if all People did rejoyce in it or for it but Fundamentally or Causally because here was very great cause or ground of rejoycing for the Gentile World if they had understood themselves or their true Interest Because here God was graciously present and ready to hear and Answer the just Desires and Prayers not onely of the Israelites but of any stranger of what Nation soever according to Soâ—…mon's Prayer 1 Kings 8. 41. c. and here the Gentiles might find that God whom like blind Men they groped for as the Greek Phrase implies Act. 17. 27. and here they might be informed of the Nature and Properties as also of the Mind and Will of the Almighty and everlasting God of which they were so grossly Ignorant and of that Messias who was the Dâ—…sire of and Consequently matter of great Joy unto all Nations Hagg. 2. 7. and 2. Prophetically because the â—…ful Doctrine of the Gospel was to go from thence unto all Nations of which see Iâ—…a 2. 2 3. Mich. 4. 1 2. yet these Words may be and are by others rendred and understood thus the Ioy of the or this for here is an Emphatical Article whole Land is mount Zion on the sides of the north e i. e. Which is on the Northern part of Ierusalem But because Iosephus and some others affirm thâ—…t Mount Zion stood Southward from Ierusalem this Clause possibly may be added to signifie that Zion is not here to be understood strictly and Properly for that Mountain or part of the Mountain so called but for that other Mountain or part of the same Mountain upon which the Temple was built which was strictly called Moriah but is here called Zion because that Name was far better known in Scripture as being oft put for the Temple as Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. Lam. 5. 18. and for the whole City and for the Church of God in a multitude of places of Scripture * Math. 5. 35. the city of the great king f i. e. The City of God as it was now called v. 1. who justly calls himself a great King Mal. 1. 14. as being King of Kings and Lord of Lords Revel 19. 16. 3. God is known in her palaces g To his People by sensible and long Experience and to all neighbouring Nations by their own Observation for a refuge h i. e. In the Habitations or to the Inhabitants of that City Possibly he may here point at the Kings Palace and the Temple which was the Palace of the King of Heaven which two Palaces God did in a singular manner Protect and by Protecting them he Protectâ—…d the whole City and People i Uader whose shadow we are more safe and secure than other Cities are with their great Rivers and impregnable Fortifications 4. For lo the kings i Either those Kings Consederate against Iohoâ—…haphat 2 Chron. 20. or tâ—…e Assyrian Princes whom they Vain-Gloriously called Kings Iâ—…a 10. 8. were assembled they passed by k In their March towards Ierusalem Or they pasâ—… away i. e. Departed without the Success which they desired and Considently expected together 5. They saw it l Thâ—… 〈◊〉 〈◊〉 look upon it but not come into it nor shoot an 〈◊〉 tâ—…re nor cast a Bank against it as is said upon this or the like Occasion 2 Kings 19. 32. and so they marvelled m Not so much at the structure or strength of the City as at the wonderful Works wrought by God on their behalf they were troubled and hasted away n See 2 Kings 19. 35. 6. Fear took hold upon them there and pain o Partly at the Tidings of Tirhakah's coming against them 2 Kings 19. 9. and Partly for that Terrible slaughter of their Army there v. 35. as of a woman in travail 7. Thou breakest the ships of Tarshish with an east-wind p This is not reported as a Matter of Fact for we Read of no Ships in those Expeditions to which this Psalm relates nor did any Ships come near Ierusalem because that was aâ—… a great Distance from the Sea and from any navigable River running into the Sea but onely added by way of Illustration oâ—… Allusion The Sence is Thou didst no less violently anâ—… suddenly destroy these Proud and Raging Enemies of Ierusalem than sometimes thou destroyest the Ships at Sea with a fierce and Vehement Wind such as the Eastern Winds were in those Parts Exod. 14 21. Iob. 27. 21. Ier. 18. 17. Ezek. 27. 26. The Words are and may be rendred thus Thou diast break them as such Ellipsis of the Pronoun and of the note of similitude being very frequent as I have again and again shewed the Ships of the
thou madest it Snow-white in Darkness or as the Chaldee renders this Word in the shadow of Death i. e. Thou didst cause Light to shine out of Darkness When the state of thy People and of the Land of Canaan which thou hadst given to them was Dark and 〈◊〉 or Bloody by reason of the Wars raised against them by the Canaanitish Kings thou didst quickly change it and whereas it was Red like Scarlet or Crimâ—…on thou mad'st it whiter than Snow 15 The hill of God n i. e. Of Zion the seat of God's Ark. is as the hill of Bashan o Equal to it to 〈◊〉 in height as the next Clause explains it which yet is not to be understood of an external and Visible height for Zion was a low and little Hâ—…ll and Bashan a very high 〈◊〉 but of its spiritual height or Exaltation in Regard of the glorious Priviledges of God's Presence and Worship and Blessing conferred upon it in which Respect the Mountain of the Lords House is said to be Established on the top of the Mountains and exalted above the Hills Isa. 2. 2. an high hill as the hill of Bashan 16 Why leap ye p Why do you Triumph and boâ—…st of your height and look upon poor Zion with Storn and Contempt as un obscure and inconsiderable Hill if Compared with you He speaks to the Hills by an usual Figure called 〈◊〉 ye high hills * Psal. 87. 1. 〈◊〉 132. 1â—… this is the hill which God desireth to dwell in yea the LORD will dwell in it for ever q This Hiâ—…l though despicable in your Eyes is precious and Honourable in God's Eyes and chosen by him for his settled and perpetual Residence For though the Ark was removed from this particular place in which it was now to be placed to the Hill of Moriah upon which the Temple was built yet it must be remembred that Zion and Moriah stood one near to the other being both in Ierusalem and are by some said to have been but two Tops of one and the same Hill 17 * Deut. 33. 2. Dâ—…n 7. 10. Heb. 12. 22. Rev. 9. 16. The chariots of r i. e. The Hosts or Armies whereof Chariots were a great and Eminent part in those times and places which attend upon God to do his Pleasure and to fight for him and for his People God are twenty thousand ‖ Or even mary Thousands †Heb. Thousands of doubling or doubtâ—… ones even thousands of angels the Lord is among them s i. e. An innumerable Company a certain number being put for an uncertain as Psal. 3. 6. and 91. 7. and in many other places as in Sinai in the holy place t Here is not onely the Presence of the Angels but of the great and blessed God himself And here the Psalmist seems to be transported by the Prophetical Spirit from the Narration of those external Successes and Victories of which he had been speaking in the former part of the Psalm unto the Prediction of higher and more Glorious things even of the coming of the Messiah and of the Happy and Transcendent Priviledges and Blessings accruing to Mankind by it described in the next Verse And the Connexion of this new Matter with the former is sufficiently Evident For having preferred Zion before other Hills v. 15 16. he now proves its Excellency by an invincible Argument because this is the place to which the Lord of Hosts himself the Messiah God manifested in the Flesh was to come as is manifest from Psal. 2. 6. and 110. 2. Isa. â—… 3. and 23. 16. Compared with 1 Pet. 2. 6. Isa 59. 20. Compared with Râ—…m 11. 26. and many other places of Scripture And when he did come into the World he was attended with a multitude of holy Angels which celebrated his Birth Luk. 2. 14. t God is no less Gloriously though less Terribly present here then he was in Sinai when the great God attended with Thousands of his Angels solemnly appeared there to deliver the Law Heb. Sinai is in the Sanctuary or holy Place Which is a Poetical and a very Emphatical Expression and very Perâ—…inent to this place For having advanced Zion above all other Hiâ—…ls he now equals it to that venerable Hill of Sinai which the Divine Majesty honoured with his glorious Presence Here saith he you have in some sort Mount Sinai it self to wit all the Glories and Priviledges of it the Presence of Iehovah attended with his Angels and the same Law and Covenant yea and a greater Priviledge than Sinai hâ—…d to wit the Lord Iehovah descending from Heaven into an humane Body as appears by his ascending thither again which the next Verse describes and visibly coming into his own Temple as it was Prophecied concerning him Mal. 3. 1. 18 * Eph. 4. 8. Thou hast ascended on high u Having spoken of the Lord and of his Presence upon Earth he now turneth his Speech to him as is most usual in this Book And the Contents of this Verse do not agree to the present occasion of carrying the Ark to Zion but have a manifest Reference to Christ and to his Ascension into Heaven in whom and in whom alone they are literally and fully accomplished and to whom therefore they are ascribed Eph. 4. 8. Although the Expressions here used are borrowed from the Anâ—…ient Custom of Princes or Generals of Armies who after some glorious Archievments and Victories used to go up into their Royal Cities in triumphant Chariots being attended by their captive â—…nemies and afterward to distribute divers gifts to their Soldiers and Subjects and sometimes to do some Acts of Grace and â—…lemency even to their Rebels and Enemies and to receive them into the number of his own people thou hast led captivity x 〈◊〉 1. Those who did formerly take thy people captives Or rather 2. Those whom thou hast taken captive as this word is most commonly used as Numb 21. 1. Deut. 21. 10. Iudg. 5. 12. c. So poverty is put for the poor 2 Kings 24. 14. This is meant of death and sin and the Devil and all the Enemies of Christ and of his people whom Christ led in triumph having spoiled them and making a shew of them opâ—…nly as it is expressed Col. 2. 15. captive thou hast received gifts y Though as thou art God thou art uncapable of receiving any thing more than thou hast yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature or to the discharge of thine Office or to the service and good of thy Church and people †Heb. the Maâ—… for men z Not for thy self for thou didst not need them having thâ—… fulness of the God-head dwelling in thee bodily Col. 2. 9. but for the sons of men or
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as
both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
x To wit for flesh as the next Verse sheweth in the wilderness and tempted God in the desart 15. ‖ Num. 11. 31. And he gave them their request but sent leanness into their Souls y Either into their Persons Or rather their Bodies which are oft understood by this word of which see the Notes upon Psal. 16. 10. So their inordinate desire of pleasing and pampering their Bodies was the occasion of destroying them whilest God denied his Blessing which alone makes food able to nourish us and inflicted his curse which made their food as destructive as Poison to them 16. * Num. 16. 1 1â—… They envied Moses also in the camp and Aaron the Saint of the Lord z So called here not so much from his inherent Holiness whereof Moses had a greater share but because he was consecrated or set apart by God for that sacred office of the Priest-hood in which respect all the Priests are said to be holy Levit. 21. 6 7 8. Hereby he intimates that their Envy and Rebellion was not only against Aaron but against God himself 17. †Num. 16. 31. Deut. 11. 16. The earth opened and swallowed up Dathan a With his company which is sufficiently understood out of the following clause and out of the History Numb 16. and covered the company of Abiram 18. ‖ Num. 16. 35 â—… And a fire was kindled in their company b In their Associates or Confederates those wicked men as he calls them in the next clause to wit Korah and his company who were consumed by a Fire from the Lord Numb 16. 35. compared with v. 1 2 16 17 18 19. the flame burnt up the wicked 19. * Exod. 32. 4. They made a calf in Horeb c When they were but very lately brought out of Egypt by such wonderful Power and Goodness of God and had seen the dreadful Plagues of God upon the Egyptian Idolaters and upon their Idols too as is noted Numb 33. 4. and when the Law of God was but newly delivered to them in such a solemn and tremendous manner and the most High God was yet present and delivering further Precepts to Moses for their benefit upon the top of that very Mount This greatly aggravated their Sin and worshipped the molten Image 20. Thus * Jer. 2. 11. 〈◊〉 1. 23. they changed d As far as in them lay and in respect of their Worship their glory e Their God who was indeed their glory for they had this just occasion of triumphing and glorying over all the Nations of the World that whereas all other Nations worshipped stocks and stones or the heavenly Bodies or dead Men they only worshipped the living true God who was present and in Covenant with them and with them only into the similitude of an f Into the Golden Image of an Ox or Calf ox that eateth grass g Which is so far from feeding his People as the true God did the Israelites that he must be fed by them And yet the Image of such a creature was preferred by them before the all-sufficient and ever-blessed God which was an evidence of their horrid contempt of God as also of their prodigious folly and stupidity 21. They forgat God their Saviour which had done great things in Egypt 22. Wondrous works in the land of Ham and terrible things by the Red sea 23. †Exod. 32. 10 11 32. Therefore he said h He declared his intention in express words as Exod. 32. 10. and elsewhere that he would destroy them had not Moses his chosen stood before him in the breach i God had made an Hedge or Wall about them but they had made a gap or breach in it by their Sins at which the Lord who was now justly become their Enemy might enter to destroy them which he had certainly done if Moses by his prevailing intercession had not hindered him See Deut. 9. 1â—… 10. 10. It is a Metaphor from a Besieged City where the Enemy indeavours to make a breach in the Walls and thereby to enter into the City which he will do unless some valiant Champion stand in the gap to oppose him to turn away his wrath lest he should destroy them 24. Yea they despised k Preferring Egypt and their former Bondage before it Numb 14. 3 4. and not thinking it worthy of a little hazard and difficulty in taking the possession of it ‖ Heb. a land of 〈◊〉 the pleasant land l Canaan which was so not only in truth Deut. 11. 11 12. Ier. 3. 19. Ezek. 20. 6. but even by the relation of those Spies who discouraged them from entring into it they believed not his word m i. e. His promise of giving them the land and subduing all their Enemies before them which they knew by late and manifold experience that God was both able and willing to do 25. * Num. 14. 2. But murmured in their tents and hearkned not unto the voice of the Lord n To Gods command which was that they should boldly and confidently enter into it 26. †Num. 14. 28. Therefore he lifted up his hand o He sware as this phrase is commonly used as Gen. 14. 22. Deut. 32. 40. Nehem. 9. 15. Revel 10. 5 6. of this dreadful and irrevocable Sentence and Oath of God See Numb 14. against them to overthrow them in the wilderness 27. ‖ Heb. to make them fall * Psal. 44. 11. Ezek. 20. 23. To overthrow their seed p He sware also though not at the same time that he would punish their Sins not only in their Persons but also in their Posterity See Exod. 20. 5. 3â—… 34. Levit. 26. 33. others refer this to the same Oath and History Numb 14. because God intended at first to destroy both Parents and Children even the whole Nation v. 12. 15. though afterwards upon Moses his intercession he limited the judgment to that Generation But that Destruction threatned was by the Pestilence v. 12. not as here by Captivity and Banishment Besides God said that v. 11. but he did not swear it but the Oath came afterward v. 21. also among the Nations and to scatter them in the lands 28. * Num. 25. 2 3. 31. 16. Rev. 2. 14. They joyned themselves q To wit in Worship whereby they had an union and communion with him as Gods People have with God in acts of his Worship And this phrase seems also to note their Carnal Copulation with the Daughters of Moab in the Temple or to the Honour of Baal-Peor also unto Baal-peor and ate the sacrifices of the dead r Which were offered to Idols which he calls dead in opposition to the true and living God and by way of contempt and to note the sottishness of Idolaters who worshipped lifeless things as stocks and stones or dead Men. And some learned men conceive that this is
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
did of their sins but * 〈◊〉 128. 6. 〈◊〉 6. 16. peace shall be upon Israel l Upon the true Israel of God PSAL. CXXVI A song of degrees This Psalm was composed by Ezra or some other man of God at the return of Israel from Babylon 1 WHen the LORD †〈◊〉 returns â—…taning of 〈◊〉 turned again the captivity of Zion a i. e. Brought the captive Israelites out of Babylon into their own land we were like them that dream b We were so surprised and astonished with the report of such a favour that we could not believe our own eyes and ears but thought it to be but a dream or delusion of our own fancies as is usual in matters of great joy as Gen. 45. 26. Luke 24. 11. Acts 12. 9. 2 Then * Job 8. 21. was our mouth filled with laughter and our tongue with singing then said they among the heathen The LORD †Heb. hath 〈◊〉 to do with them 〈◊〉 33 3. 113. 5. hath done great things for them c They did and well might wonder at it that an Heathen Emperor should of his own meer motion shew so much kindness to so hateful and despicable a people as the Jews were 3 The LORD hath done great things for us whereof we are glad 4 Turn again our captivity d As thou hast brought us home bring home also the rest of our brethren who are dispersed and yet remain captives in Babylon or in any other parts of the world O LORD as the streams of the south e As thou art pleased sometimes to send flouds of water into dry and barren grounds such as the Southern parts of Canaan and the parts adjacent were which is an act of thy great power and goodness and no less will this reduction of thy people be and no less shall we rejoyce in it and bless God for it 5 * See Jer. 31. 9 c. They that sow in tears shall reap in ‖ Or singing joy f This is an argument wherewith he presseth the foregoing prayer v. 4. taken from the common course of Gods providence towards men of all nations to whom he affords vicissitudes of sorrow and comfort and particularly towards husbandmen who though oft-times they sow their seed corn with care and fear and sorrow yet afterwards for the most part meet with a joyful harvest And therefore we hope thou wilt not deny this favour to thine own people And as thou hast in some good measure granted it to us so we pray thee grant it to our brethren who are yet exercised with hard labours and griefs that they and we together may at last obtain that blessed and full harvest which we still pray and hope for 6 He that goeth forth g The husbandman that goeth out into his field and walketh hither and thither to scatter his seed as the manner is and weepeth h For fear of the loss of his seed and of a bad harvest bearing ‖ Or seed-basket precious seed i Seed corn when it is scarce and dear Or the basket of seed as it is rendred in our margent as also by the Chaldee Paraphrast and some others shall doubtless come k Heb. coming shall come Which manner of expression may note either the certainty of the thing or the frequency and customariness of it This verse is onely an amplification of the former again with rejoycing bringing his sheaves with him PSAL. CXXVII A song of degrees ‖ Or of Solomon for Solomon a Or rather of Solomon as this Particle is generally used in this Book Nor is there any thing in this Psalm which gives us just ground to question whether Solomon was the Author of it or no. 1 EXcept the LORD build the house b i. e. Assist and bless those that build the house either an artificial house the Temple or the Royal Palace or any of those numerous structures which Solomon raised or a natural or civil house a family or a State or Kingdom they labour in vain †Heb. that are builders of it in it that build it c They will never bring it to perfection nor have any comfort in it except the LORD keep the city the watchman waketh but in vain 2 It is in vain for you d He directs his speech to the persons forementioned the builders or watchmen of both which sorts there are many that use the following course to rise up early to sit up late e To use constant and unwearied diligence from the very dawning of the day unto the dark night that so you may accomplish your designs to eat the bread of sorrows f To eat the bread which you get by excessive and grievous pains for ‖ Or certainly Zech. 11. 11. so g To wit by his blessing which though not expressed is sufficiently understood out of the former verse where it is twice expressed As therefore he saith it is in vain for them to build or watch if God do not give his blessing and assistance v. 1. so here he adds that it is in vain to be diligent in their labours and callings understand without Gods blessing for so i. e. not singly by their industry but by his blessing upon their labours But the Hebrew word rendred so may be and is by others rendred when or whereas or since by others rightly or well when it is convenient and needful for them by others as it is in our margent certainly the sleep which they have is undoubtedly from Gods blessing without which all possible endeavours would never procure it he h The Lord expressed in the former and in the following verses giveth i To wit freely without that immoderate toiling and drudgery wherewith others pursue it his beloved k His people who though hated and maligned by men are beloved of God over whom his providence watcheth in a special manner In this expression he seems to allude to the name of Iedidiah which was given to Solomon and signifies the beloved of the Lord 2 Sam. 12. 25. sleep l A quiet rest both of body and mind which many of those greedy worldlings cannot enjoy as is observed Eccles. 5. 11. 3 Loe children m Which he mentions here partly because they are the chief of all these blessings and partly because all the forementioned toil and labour is in a great measure and most commonly undertaken for their sakes are an heritage of the LORD n They come not from the power of nature and from a mans conversation with his wife or with a multitude of wives or concubines which Solomon had but onely from Gods blessing even as an inheritance is not the fruit of a mans own labour but the gift of his father or rather the gift of God both enabling and inclining his father to give it to him and * Deut. 28. 4. the fruit of the
womb is his reward o Not a reward of debt merited by good men but a reward of grace of which we read Rom. 4. 4. which God gives them graciously as Iacob acknowledgeth of his children Gen. 33. 5. And although God give children and other outward comforts to ungodly men in the way of common providence yet he gives them onely to his people as favours and in the way of promise and covenant 4 As arrows are in the hand of a mighty man p When they are shot out of a bow by a man of great strength against his enemy which are of great use and power both to offend the enemy and to defend himself so are children of the youth q Children begotten in youth as an husband or wife married in their youth are called an husband or wife of youth Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. and as a son begotten in old age is called a son of old age Gen. 37. 3. And these he prefers before other children in this point partly because such are commonly more strong and vigorous than others and partly because they live longest with their parents and to their comfort and support whereas children born in old age seldom come to any maturity of years before their parents death 5 Happy is the man that †Heb. hath filled his quiver with them hath his quiver full of them r Who hath a numerous issue which as it is a great blessing in it self so Solomons want of it made it more valuable in his eyes they shall not be ashamed s Such parents fear not the reproach of barrenness which was grievous especially among the Jews of which see Luke 1. 25. nor any other shame from their enemies but they ‖ Or shall subdâ—… as Psal. 18. 47. or destroy shall speak with the enemies in the gate t They shall couragiously plead their cause in Courts of Judicature which were in the gates Deut. 21. 19. 25. 7. not fearing to be crushed by the might of their adversaries as weak and helpless persons frequently are PSAL. CXXVIII A song of degrees This Psalm contains a description of the blessedness of good men 1 BLessed is every one that feareth the LORD that walketh in his ways 2 * Isai. 3. 10. For thou shalt eat the labour of thine hands a Thy labour shall not be vain and fruitless and the fruit of thy labours shall not be taken away from thee and possessed by others as God threatned to the disobedient Deut. 28. but enjoyed by thy self with comfort and satisfaction happy shalt thou be and it shall be well with thee b Both in this world and in the world to come as even the Chaldee Paraphrast explains these words 3 Thy wife shall be as a fruitful vine c Like the vine for fruitfulness or like that sort of vines known by this name for its eminent fruitfulness as some trees amongst us are for the same reason called the great bearers by the sides of thine house d Where the vines are commonly planted for support and other advantages Which being applied to the wife may signifie either 1. the wife's duty to abide at home Tit. 2. 5. as the harlot is deciphered by her gadding abroad Prov. 7. 11 12. or rather 2. the legitimateness of the children which are begotten at home by the husband and not abroad by strangers thy children like olive-plants e Numerous growing and flourishing good both for ornament and manifold uses as Olive-trees are round about thy table f Where they shall sit at meat with thee for thy comfort and safety 4 Behold that thus shall the man be blessed that feareth the LORD 5 The LORD shall bless thee out of Zion g From the Ark in Zion and with those spiritual and everlasting blessings which are to be had no where but in Zion and from the God who dwelleth in Zion and with all other mercies which thou shalt ask of God in Zion and thou shalt see the good of Jerusalem h The prosperity of that City to which thou belongest and which is the onely seat of Gods special presence and of his Worship whose felicity therefore is very delightful to every good man and upon whose peace the peace and safety of every member of it depends as every seaman is concerned in the safety of the ship in which he is all the days of thy life 6 Yea thou shalt see thy childrens children and * Psal. 125. 5. peace upon Israel i Not onely upon Ierusalem and the parts adjacent but upon all the Tribes and people of Israel PSAL. CXXIX A song of degrees This Psalm contains a joyful and thankful remembrance of the Churches former and manifold calamities from barbarous enemies and of Gods wonderful mercy in delivering them out of their hands 1 ‖ Or much MAny a time have they a Mine enemies or oppressors which is easily understood both from the nature of the thing and from v. 3. where they are expressed under the name of plowers afflicted me from my youth b From the time that I was a people when I was in Egypt and came out of it which is called the time of Israels youth Ier. 2. 2. Ezek. 23. 3. may * Psal. 124. 1. Israel now say 2 Many a time have they afflicted me from my youth yet they have not prevailed against me 3 The plowers plowed upon my back c They have not onely thrown me down and trod me under foot but have cruelly tormented me wounded and mangled me and had no more pity upon me than the plowman hath upon the earth which he cuts up at his pleasure He saith upon my back either because they did literally scourge the Captives upon their backs with such cords as are mentioned v. 4. although we do not read that the Israelitish Captives were thus used by any of their enemies or by way of allusion to that usage which made a sort of furrows in their backs upon which they used to lay on their strokes they made long their furrows d They oft repeated their injuries and prolonged my torments 4 The LORD is righteous e Faithful or merciful as that word is frequently used he hath cut asunder the * Psal. 140. 5. cords f Wherewith the plow was drawn by which means they were stopped in their course So he persists in the same Metaphor of a plough By these cords he understands all their plots and endeavours of the wicked 5 Let them all be confounded and turned back g Forced to retreat with shame and disappointment that hate Zion 6 Let them be as the grass upon the house-tops h Which there were flat and therefore more capable of grass or green corn growing between the stones than ours are which withereth afore it groweth up i Which having no deep root never comes to maturity
is usual 11 * Psal. 89. 3 4. â—…3 c. The LORD hath sworn in truth y Not falsly or deceitfully as men sometimes do but sincerely and faithfully what he will inviolably observe and fulfil as the next clause expounds this unto David he will not turn from it * 2 Sam. 7. 12. 1 Kings 8. 25. 2 Chr. 6. 16. Luke 1. 69. Acts 2. 30. Of the fruit of †Heb. thy belly thy body z Some of thy posterity will I set upon thy throne 12 If thy children will keep my covenant and my testimony that I shall teach them their children also shall sit upon my throne for evermore 13 For the LORD hath chosen Zion a Not strictly but largely taken either for the whole mountain whereof Zion and Moriah were two parts or tops or for Ierusalem which was in a great part built upon Mount Zion whence it is oft called Zion as hath been noted again and again For he speaks here of that place which he chose to be his rest for ever as it follows v. 14. which unequestionably was the Temple whence also it appears that this Psalm was not written by David nor before the building of the Temple he hath desired it for his habitation 14 * Psal. 68. 16. This is my rest for ever here will I dwell b I will no more wander to several places as I have done but here I have fixed my abode for I have desired it 15 * Psal. 147. 14. I will ‖ Or surely abundantly bless her provision c I will plentifully provide for Ierusalem and all that live in her or resort to her for Worship nor shall they seek my face in vain I will satisfie her poor with bread 16 I * 2 Chr. 6. 41. will also cloath her priests with salvation d With my saving graces and blessings with righteousness as thou didst desire v. 9. and moreover with that protection and benediction which by my promise belongs to righteous persons and her saints shall shout aloud for joy 17 * Ezek. 29. 21. Luke 1. 69. There e In Ierusalem the seat of the Kingdom and which is no small advantage to that family the onely place of my presence and worship in the world will I make the horn of David to bud f His power and glory to flourish and increase and to be propagated to his posterity I have ordained a ‖ Or candle See 1 Kings 11. 36. lamp g A successor or succession to continue for ever in his family as this phrase is expounded 1 Kings 11. 36. 15. 4. and particularly one eminent and glorious light to wit the Messias who shall come out of his loyns and revive and vastly enlarge his Kingdom for mine anointed 18 His enemies will I cloath with shame h For the shameful and unexpected disappointment of all their vain hopes and wicked designs but upon himself i Upon him and his posterity which are nothing else but a mans self multiplied shall his crown flourish PSAL. CXXXIII A song of degrees of David This Psalm was composed by David upon the happy occasion of the ending of the Civil Wars between the two Houses of Saul and David In which having felt the sad effects of discord and division both the King and People were more sensible of the great blessing of reconciliation and unity 1 BEhold how good and how pleasant it is a You have been harassed by a Civil War take notice of this blessed change with thankfulness to God for it for brethren b For us who are brethren not onely by nature and blood but also by combination in one and the same Commonwealth and by the profession of the same Religion to dwell †Heb. 〈◊〉 together together in unity 2 It is like the * Exod. 30. 25 30. precious ointment upon the head that ran down upon the beard even Aarons beard c It is no less grateful and refreshing than that oyl which was plentifully poured forth upon Aarons head at the time of his Consecration to the Priestly Office which was exceeding pleasant not onely for the extraordinary fragrancy of it but because by this together with the other Rites prescribed he was initiated into that sacred Office which was so acceptable to God and so comfortable and beneficial to the people as being the happy instrument of making atonement to God for them and of procuring and maintaining their peace with God upon which all their happiness of this life and of the next depends that went down to the ‖ Or â—…ollar skirts d Or skirt for the Hebrew word is of the Singular number Not to the lower skirt or bottom of his Sacerdotal garment for that the sacred Oyl was poured forth in so great plenty is not probable nor was it necessary or convenient but to the upper skirt of it or the mouth of it as this Hebrew word properly signifies or to the collâ—…r of his upper Priestly garment which the oyntment falling upon his beard might easily reach of his garments 3 As the dew of * 〈◊〉 4. 48. 〈◊〉 〈◊〉 Hermon e It is no less grateful than the dew is which fâ—…lls upon that great and goodly hill of Hermon whereby it is both refreshed and made fruitful and as the dew that ‖ 〈◊〉 25. 21. descended upon the mountains of Zion f And as the dew which falleâ—…h upon the mountains of Sion i. e. either upon the several parts and ridges or tops of that mountain whereof one was peculiarly called Sion and another Moriah or upon the mountains which are round about Ierusalem Psal. 125. 2. which is oft called Zion as Psal. 132. 13. And these may be opposed to Hermon which was remote and beyond Iordan But peradventure which yet I propose with all submission this dew is not to be taken literally for the falling of the dew availed very little to the refreshment or improvement of the hills of Sion and Moriah especially as now they were filled with buildings but Allegorically for the favour or blessing of God which is frequently called and compared to the dew as Prov. 19. 12. Isa. 18. 4. Hos. 14. 5. Mich. 5. 7. And thus it may seem to be explained in the following clause and so the sence of the place is this It is as desirable as the natural dew which falls upon mount Hermon nay which is more as that blessed and heavenly dew of Gods ordinances and graces which he hath commanded to fall upon the mountains of Sion i. e. either upon mount Sion the Plural number being put for the Singular as it is Psal. 132. 7. and oft elsewhere as I have observed in several places or upon the mountains of Zion and Moriah and others which are round about Ierusalem as was now said And if it seem strange that the dew should be taken literally in the first
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
their deliverance out of it 1 BY the rivers of Babylon a Either 1. of the City of Babylon and then the river is Euphrates here called rivers for its greatness and by a common Enallage of the Plural for the Singular as Tigris also is Nah. 2. 6. yea and Iordan Psal. 74. 15. Or 2. of the Territory of Babylon in which there were many rivers as Euphrates which also was divided into several streams or rivuleâ—…s and Tigris and others Here they were either by the appointment of their Lords for the making or repairing of the works beside the river or by choice retiring themselves thither from the noise and observation of their enemies as they had opportunity that they might disburden their oppressed minds before the Lord. there we sat down b The usual posture of mourners Ezra 9. 4 c. Iob 2. 12. Isa. 47. 1 5. yea we wept when we remembred Zion c Either 1. our former enjoyments in Zion which greatly aggravated their present misery Lam. 1. 7. Or 2. Zions present desolations and pollutions 2 We hanged our harps d These are not without great probability supposed to be the words of some holy Levites who had been accustomed to musick both vocal and instrumental in the service of the Temple Harps are here put by a Synecdoche for all instruments of musick It is further to be observed That although the harp was used by the Grecians in mourning yet it was used by the Hebrews in reâ—…oycing as is manifest from Gen. 31. 27. 2 Chron. 20. 27 28. Psal. 43. 4 c. This passage is to be understood either 1. figuratively signifying onely that they abandoned all signs and means of comfort or rather 2. properly as the following songs are which the Babylonians required them to sing to their harps And these harps they might either 1. bring from Ierusalem which they might desire to do to preserve those sacred utensils and their enemies might either permit or command them to do for their own delight or 2. procure in Babylon that they might sometimes solace themselves with the practice of some of the Temple-musick which they desired and intended to do but when they came to the tryal they were not able to do it and therefore laid them by upon the willows e Which commonly grow upon the banks of rivers as they did by Euphrates in such plenty that from thence it is called the brook of willows Isa. 15. 7. in the midst thereof 3 For there they that carried us away captive required of us †〈◊〉 word 〈◊〉 a song and they that †〈◊〉 laid us 〈◊〉 * 〈◊〉 79. 1. wasted us required of us mirth saying Sing us one of the songs of Zion f Such songs as you used to sing in the Temple at Sion Which they required either out of curiosity or to delight their ears or rather by way of scoffing and insultation over them and their Temple and Religion 4 How shall we sing the LORD's song g Those songs which were appointed by God and to be sung onely to his honour and in his service in a †〈◊〉 land of 〈◊〉 strange land h When we are banished from our own Temple and Land and amongst those who are strangers and enemies to God and to his Worship So we should prostitute and â—…rofane Gods Ordinances And this answer they either expressed to their enemies or kept in their own breasts when they refused to comply with their desire 5 If I forget thee i If I do not retain a deep and sorrowful sence of thy ruine and misery or if I â—…dulge my self in mirth and jollity as if I had forgotten thee O Jerusalem let my right hand k The chief instrument of playing upon musical instruments and of other actions forget her cunning l i. e. Lose its skill of playing In the Hebrew it is onely forget without expressing what to intimate the extent and generality of this wish Let it forget or be disenabled not onely for playing but for every action in which it was formerly used 6 If I do not remember thee m With affection and sympathy so as to damp my joys let my tongue cleave to the roof of my mouth n Be made uncapable of singing or speaking or â—…oving as it is in some diseases Compare Iob 29. 10 Psal. 22. 16. if I prefer not Jerusalem above †â—…eb the â—…ad 〈◊〉 〈◊〉 my chief joy o If I do not value and desire Ierusalems prosperity more than all other delights and consequently if Ierusalems misery doth not so deeply affect me as to hinder my delight in all other things 7 Remember O LORD p So as to punish them * 〈◊〉 49. 7. 〈◊〉 25. 12. the children of Edom q Our constant and inveterate enemies who had no regard either to consanguinity or humanity in the day r In the time of its calamity or destruction which is oft called a day as Iob 18. 20. Psal. 37. 13. Ezek. 30. 9. Hos. 11. 11. Obad. v. 12. of Jerusalem who said s To the Babylonians whom they assisted and provoked against Ierusalem of which see Lam. 4. 11. Ezek. 25. 12. Obad. v. 11 12 13 14. †〈◊〉 10. c. 〈◊〉 make 〈◊〉 Rase it rase it even to the foundation thereof 8 O daughter of Babylon t By which he understands the City and Empire of Babyloâ—… and the people thereof who art to be †Heb. wasted destroyed u Who art by Gods righteous and irrevocable Sentence devoted to certain destruction happy shall he be x As being Gods instrument to vindicate his honour and execute his just judgments and fulfil his counsel and word which Cyrâ—…s was to his own great glory and advantage as appears both from sacred and profane History ‖ Heb. that râ—…compenseth unto thee thy deed which thou didst to us that * Jer. 50. 15 29. Rev. 18. 6. rewardeth thee as thou hast served us y That shall use thee with equal cruelty 9 Happy shall he be that taketh and * Isa. 13. 16. dasheth thy little ones against †Heb. the rock the stones z As thou didst use our little ones So this was but a just reâ—…ation foretold here as also Isâ—… 13. 16. PSAL. CXXXVIII A Psalm of David This is a Psalm of thanksgiving to God for those great deliverances which he had granted to David from Saul and other enemies By the remembrance whereof David encourageth himself to trust in God in all his future difficulties 1 I Will praise thee with my whole heart * Psal. 119. 46. Gr. before Angels before the gods a Either 1. before the Angels who were represented by the Cherubims upon the Ark who are called Gods Psal. 8. 6. 97. 7. Comp. with Heb. 1. 6. 2. 7. who also are present in the congregations of Gods peopleâ—…
accurately understands their several natures and operations 2. That he hath a Soveraign power over them as men have over their children or servants or souldiers whom they can call by name that he appointeth and governeth all their motions and influences to the fulfilling of his own pleasure and purposes 5 Great is our LORD and of great power †Heb. of his understanding there is no number his understanding is infinite 6 * Psal. 146. 9. The LORD lifteth up the meek he casteth the wicked down to the ground 7 Sing unto the LORD with thanksgiving sing praises upon the harp unto our God 8 * 〈◊〉 104. 13 â—… Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9 * 〈◊〉 38. 41. 〈◊〉 104. 27 〈◊〉 â—… 136. 25. He giveth to the beast his food ‖ 〈◊〉 â—…5 15. and to the * 〈◊〉 〈◊〉 Job 38. 4. young ravens g Which he mentions partly because they were most contemptible especially to the Jews to whom they were unclean and forbidden for food partly because they are greedy and voracious and partly because they are not onely neglected by men but also forsaken by their dams as soon as ever they can flie and so are wholly left to the care and keeping of Divine providence which cry 10 * 〈◊〉 33. 16. 〈◊〉 1. 7. He delighteth not in the strength of the horse he taketh not pleasure in the legs of a man h As if he needed either the one or the other for the accomplishment of his designs 11 The LORD taketh pleasure in them that fear him in those that hope in his mercy i That believingly and patiently expect and seek relief and happiness from God alone and from his meer grace and mercy and not from any creature nor from their own merits 12 Praise the LORD O Jerusalem praise thy God O Zion 13 For he hath strengthened the bars of thy gates k Thy strength consists not in thy walls and gates and bars but in his protection he hath blessed thy children within thee 14 †〈◊〉 who 〈◊〉 thy borâ—… 〈◊〉 He maketh peace in thy borders l In all thy land even to its utmost borders which are most liable to the incursion of enemies and * 〈◊〉 132. 15. filleth thee with the †〈◊〉 â—…at of 〈◊〉 〈◊〉 〈◊〉 16. finest of the wheat 15 He sendeth forth his commandment m Which is sufficient without any instruments to execute whatsoever pleaseth him either in works of nature or of providence upon earth his word runneth very swiftly n The thing is done without delay or difficulty 16 He giveth snow like wool o Not onely in colour and shape and softness but also in use keeping the fruits of the earth warm he scattereth the hoar frost like ashes p In colour and smalness of parts as also in its burning quality 17 He casteth forth his ice q Either 1. pieces of ice which God may be said to cast forth or to cast down because he sendeth it and oft-times suddenly or 2. great hail-stones which are of an icy nature and substance and which are very properly cast forth or cast down out of the clouds and that like morsels or fragments the particles being congealed in them like morsels who can stand before his cold r The cold which he sometimes sends into the air is so sharp that it would be intolerable if men did not defend themselves from it by houses cloaths fire c. 18 He sendeth out his word and melteth them he causeth his †〈◊〉 spirit 〈◊〉 40. 7. wind s The Southern or some other warm wind sent with commission to dissolve the ice to blow and the waters flow t The rivers return to their course which before were bound up by or turned into ice 19 He sheweth †Heb. his 〈◊〉 his word u He fully declared his mind and will by revelation and in his word unto Jacob x To the children of Iacob or Israel and to them alone as it follows his statutes and his judgments unto Israel 20 * 〈◊〉 Rom 3. 42. He hath not dealt so with any nation y He left all others to their own native darkness and blindness and to those dim discoveries of God and of themselves which they had from the light of Nature and as for his judgments they have not known them Praise ye the LORD PSAL. CXLVIII The nature of this Psalm is for substance the same with the former containing an invitation to all the creatures to praise God for his manifold blessings 1 †〈◊〉 Halleluâ—… PRaise ye the LORD Praise ye the LORD from the heavens a All the host of Heaven which he particularly expresseth in the following verses praise him in the heights b In those high and heavenly places 2 * Psal. 103. 20 21. Praise ye him all his Angels c He inviteth the Angels here and the senseless creatures afterward to praise God not as if the former needed or the latter were capable of his exhortation but onely by a Poetical rapture the design whereof is that men by this means might be more provoked to this duty praise ye him all his hosts d The Angels called hosts here and 1 Kings 22. 19. for their vast numbers exquisite order and perfect subjection to their General the Lord of hosts 3 Praise ye him sun and moon e You which are adored by the blind Heathens for gods you are but his creatures and therefore were obliged if you were capable to worship and praise him for your glorious light and powerful influences praise him all ye stars of light 4 Praise him ye heavens of heavens f Ye highest and most glorious Heavens the place of Gods Throne and glorious presence as this phrase is used Deut. 10. 14. 1 Kings 8. 27. Neh. 9. 6. Psal. 115. 16. Or ye starry Heavens which also may well be so called because they are above the air which is oft called Heaven in Scripture and ye waters that be above the heavens g Ye clouds which are above a part of the Heavens Of which see on Gen. 1. 7. 5. Let them praise the Name of the LORD for * Gen. 1. 1 6. Psal. 33. 9. he commanded and they were created h They owe their being wholly to Gods good will 6 * Psal. 89. 37. 119. 90 91. Jer. 31. 35 36. He hath also established them for ever and ever i Either absolutely as to the substance of them or at least to the end of the world He hath made them constant and incorruptible not changeable and perishing as the things of the lower world are he hath made a decree k Either concerning their several courses and influences or rather for their continuance for ever which best agrees with the foregoing and
punishment upon himself either from God or Men. shall suffer punishment for if thou deliver him q If either a Parent or another person provoked by him forbear to punish him He turneth his speech to the party as is usual in Scripture and in other Authors yet thou must †Heb. add do it again r Heb. thou must add to wit to deliver him again and again as oft as he shall offend or thou wilt add or encrease to wit his wrath which thou shouldst subdue 20 Hear counsel receive instruction that thou mayest be wise in * Psal. 55. 23. thy latter end s Before thy Death come Which he adds not exclusively as if he ought not to be wise before but Emphatically to shew that how foolishly soever he had spent his former and younger years it highly concerned him to be wise before it was too late or before Death came 21 * Job 23. 13. Psal. 33. 10 11. Chap. 16. 1 9. Isa. 46. 10. Heb. 6. 17. There are many devices in a mans heart t Understand out of the opposite Clause which shall not stand but be disappointed nevertheless the counsel of the Lord u His eternal and unchangeable and most wise Decree which oft-times contradicts and always over-rules the designs and purposes of men that shall stand x i. e. Be certainly fulfilled as this Phrase is used Ier. 44. 28 29. and elsewhere 22 The desire of a man y Either 1. of any or every Man All men desire and it is desirable to be in a capacity of being kind and bountiful to others whereby they gain love and honour and many other great advantages Or 2. of the poor man expressed in the next Clause The hearty will or desire of being kind or liberal to others in necessity is all the kindness which a poor Man can shew and is accepted by God and should be owned by men as a real kindness Compare 2 Cor. â—… 12. Or 3. of the rich Man as may be gathered from the opposition of this Man to the poor Man in the following Clause such Ellipses being very common in this Book as hath been noted again and again So the sense may be this There be a sort of rich men all whose kindness and charity consists in good desires and well-wishes to Persons in misery saying to them depart in pâ—…ace be ye warmed and filled but not giving them those things which are needful as it is expressed Iam. 2. 16. And this sense seems to agree very well with the following Clause But being singular in this exposition I submit it to the judicious Reader is his kindness and a poor man z Who is not able to give what he desires to do is better than a liar a Than a rich Man who feeds the poor with good words and fair promises but doth not perform what he pretends and is able to do 23 The fear of the LORD tendeth to life and he that hath it shall abide satisfied b shall want nothing and shall be fully contented with God's favour and blessing With any destructive affliction he shall not be visited with evil c. 24 * 〈◊〉 1â—… 1â—… 〈◊〉 13. 15. A slothful man hideth his hand in his bosom d Either to keep it warm in cold Weather Or to give it rest being loth to oppress it with the labour of any action It is a sarcastical Hyperbole and will not so much as bring it to his mouth again e To wit to feed himself he expects that the Meat should drop into his Mouth 25 * 〈◊〉 21. 11. smite a scorner f An obstinate and impudent Transgressor who rejects and scorns all admonitions and therefore is to be taught with blows and the simple g Who sin through ignorance and imprudence and infirmity being possibly drawn to sin by the scorners evil counsel or example †〈◊〉 will be 〈◊〉 will beware and reprove one that hath understanding and he will understand knowledg h A verbal reproof will be more effectual for his reformation than the severest punishments will be to a scorner 26 He that wasteth his father i i. e. His Fathers estate by unjust or riotous courses and chaseth away his mother k Causeth her to avoid and abhor his presence and society and to go from the House where he is is a son that causeth shame and bringeth reproach l Both to himself and to his Parents and Family But this Verse may very well be rendred otherwise the last words being made the subject of the Proposition as is usual in Scripture A Son that causeth shame and bringeth reproach upon himself and his friends by wicked ways wasteth his Fathers estate and health and comfort and chaseth or driveth away his Mother These are the effects of his wickedness 27 Cease my son to hear the instruction that causeth to err from the words of knowledg m If thou hast formerly yet do not now any longer hearken to those false Doctrines or evil counsels which tend to withdraw thee from the belief or practice of God's holy Word 28 †〈◊〉 a witâ—… of Beliâ—…l An ungodly witness scorneth judgmen n Hath no reverence to the place of Justice nor to the presence of God there nor to that Sacred and Solemn Work of executing Judgment but in spight of all gives in a false Testimony and the mouth of the wicked devoureth iniquity o Uttereth wickedness with as great greediness and delight and ease as they swallow down delicious Meats and Drinks Compare Iob 15. 16. 29 Judgments are prepared p Either by men or at least by God although they be deferred for a time yet they are treasured up for them and shall infallibly be inflicted upon them for scorners and stripes for the back of fools CHAP. XX. 1 WIne is a mocker a Wine immoderately drunk makes men mockers or scoffers at God and men Compare Hos. 7. 5. strong drink is raging b Makes men full of rage and passion and whosoever is deceived thereby is not wiâ—…e c Is a Fool or a mad Man because he depriveth himself of the use of his reason 2 * Ch. 16. 14. 19. 12. The fear of a King d Passively taken the terror which the wrath of a King causeth by comparing this with Ch. 19. 12. is as the roaring of a lion whoso provoketh him to anger sinneth against his own soul e Exposeth himself to manifest danger of Death 3 * Ch. 17. 14. It is an honour to a man to cease from strife f Either to prevent it or if it be begun to put an end to it which although proud and profane Persons esteem dishonourable to them is indeed their glory because it is an evidence of their great wisdom and power over their passions and of their respect and obedience to their Soveraign Lord in
clause grace of his lips Whose discourse is gracious and sincere the king shall be his friend g The greatest men will or should desire and highly prize the acquaintance and advice of such persons rather than of Dissemblers and Flatterers wherewith they are most commonly pestered 12 The eyes of the LORD preserve h God by the watchful Eye of his Providence maintains and defends knowledg i To wit men of knowledge the abstract being put for the concrete as Pride is put for a proud man Psal. 36. 11. Deceit for the deceitful as Prov. 12 17. So here Knowledge for knowing and good men such as the last verse spoke of whose hearts are pure and speeches gracious not only the King shall be their friend as he said there but God also which he adds here and he overthroweth ‖ Or the matters the words k Their false and flattering speeches whereby they designed and expected to gain the favour and friendship of great men which are opposed to the sincere and gracious speeches of good men implied in the first clause of this verse and expressed in the foregoing verse Or as others render it and the word is very commonly used the matters all his Counsels Hopes Enterprizes and Concerns of the transgressor 13 * Ch. 26. 13. The slothful man saith l Alledgeth as his excuse to them who upbraid him with idleness or persuade him to diligence There is a lion without m There are extream dangers and invincible difficulties in my way I shall be slain n By that Lion or some other way in the streets o Which is added to shew the ridiculousness of his excuse for Lions abide in the woods or fields nor in the streets of Towns or Cities 14 * Ch. 2. 16. 5. 3. 7. 5â—… 23. 27. The mouth p Her fair and flattering speeches wherewith she enticeth him to gross filthiness as it is noted Prov. 7. 21. of strange women is a deep pit q Into which it is easie to fall but hard if not impossible to get out of it It is a rare thing for any person once entred into the course of Whoredom sincerely to repent of it and turn from it See Prov. 2. 19. he that is abhorred of the LORD r To wit in an high and singular manner who by his former impieties and contempt of God and of his Grace hath provoked God to leave and loth him and to punish one sin with another for otherwise all sinners as such are abhorred by God shall fall therein 15 Foolishness is bound s Is fixed and setled there as being born with him and rooted in his very nature and not plucked up without great difficulty and diligence in the heart of a child but * Ch. 13. 24. 19. 18. 23. 13. 29. 15 17. the rod of correction shall drive it far from him t The smart of punishment makes him weary of his sin and watchful against it 16 He that oppresseth the poor to encrease his riches and he that giveth to the rich u That vainly and prodigally casts away his estate upon those who do not need it or gives it to them with evil design as that they may assist him in oppressing the poor or at least not hinder him in it shall surely come to want 17 Bow down thine ear and hear the words of the wise x Of wise and holy men of God and apply thine heart y Thirst after it and give up thy self to the diligent study of it unto my knowledg z The knowledge of God and of thy several duties which I am here delivering to thee 18 For it is a pleasant thing if thou keep them a The words of the wise †Heb. in thy belly Job 15. 35. 32. 18. within thee b Heb. in thy belly i. e. in thine heart which implies receiving them in Love and retaining them in mind and memory they shall withal be fitted c Be fitly expressed or be disposed or ordered The sense is when thou hast got them into thine heart thou wilt be able and ready to discourse pertinently and profitably of them in thy lips 19 That thy trust may be in the LORD d That knowing God and his word and Promises thou maist chearfully and confidently trust in him which is the only way to thy safety and happiness I have made †Them known to thee this day ‖ Or trust thou also even to thee 20 Have not I written to thee †Heb. things of command or authority excellent things e Or princely things as they are called Prov. 8. 6. the great things of Gods law as Hos. 8 12. in counsels and knowledg f Consisting of Counsels to direct thy practice and Knowledg to inform and enrich thy mind Or by that known Figure Hendiadis in counsels of knowledg i. e. in good counsels which proceed from sound knowledge and make a man knowing and wise which are opposed to the counsels of the wicked Prov. 12. 5. which are without knowledg 21 That I may make thee know the certainty of the words of truth g That I may teach thee not false or vain or uncertain things as the Teachers of the Heathen Nations do but the true and infallible Oracles of God that thou mightest answer the words of truth h That being instructed by me thou maist be able to give true and solid and satisfactory answers ‖ Or to those that send thee to them that send unto thee i To wit for thine advice in great and difficult matters Or to those that send thee i. e. that employ thee in any business of moment whereof they expect an account from thee 22 Rob not the poor because he is poor k This may be mentioned either 1. As a motive to this Robbery because he was unable to resist him or to revenge himself upon him Do not take advantage of his Poverty Or 2. As an Argument against it because he is a fitter object for thy pity and Charity than for thy Injustice or Cruelty It is base and inhumane to crush such a person * Zech. 7. 10. neither oppress the afflicted in the gate l In the place of Judgment or under pretence of Justice and much less in other ways where there is no colour of Justice 23 * Ch. 23. 1â—… For the LORD will plead their cause m Which he hath in a peculiar manner undertaken to do and spoil the soul n Take away not only their goods but their Lives too So fully will he recompence their wickedness to them of those that spoiled them 24 Make no friendship with an angry man and with a furious man thou shalt not go o Into his company not converse frequently and familiarly with him as friends use to do 25 Lest thou learn his ways p
their Destruction is wholly from themselves Compare Hos. 13. 9. evil unto themselves 10 Say ye f God hath said it and doth now by me say it and you O ye Priests and Levites say it in your Sermons to the People to the righteous That it shall be well with him for they shall eat of the fruit of their doings g Let not them fear for God will be their Safeguard and Portion in the common Calamity 11 Wo unto the wicked h These heavy Judgments are designed against them and shall certainly find them out though here they be mixed with the Righteous it shall be ill with him for the reward of his hand shall be †Heb. done to him given him 12 ¶ As for my people * Ver. 4. children are their oppressours and women i Either 1. properly so called by their Favour and Power with the Rulers or 2. weak and effeminate Rulers such being called Women both in Sacred and Profane Writings rule over them O my people * Chap. 9. 16. ‖ Or they which call thee blessed they which lead thee k Thy Rulers Civil and Ecclesiastical whose Duty it is to shew thee thâ—… right way Or as others They that bless thee i. e. thy false Prophets which flatter thee and speak Peace to thee cause thee to erre and †Heb. swallow up destroy the way of thy paths l Keep thee from the Knowledge or Practice of that Way which leads to thy Salvation and mislead thee into evil Courses by their wicked Counsels or Examples 13 The LORD standeth up m He will shortly and certainly stand up as a Judge to enquire into the Cause and to give Sentence to plead and standeth to judge the people n i. e. To defâ—…nd and deliver them or to judge for them as this Phrase is oft used 14 The LORD will enter into judgment with the ancients o The Princes or Rulers as it is explained in the next Clause who are oft called Elders because such were commonly and fitly chosen out of those who were ripe in years of his People and the Princes thereof for ye have ‖ Or burâ—…t up eaten up p Destroyed in stead of preserving and dressing it as you should have done the vineyard q The Church and Commonwealth of Israel which is oft called Gods Vineyard as Psal. 80. 8 14 15. Isa. 5. 1. Ier. 2. 21. c. and here the vineyard by way of eminency or the vineyard which was committed to your care to keep the spoil of the poor r The Goods which you have violently taken away from the Poor is in your houses 15 What mean ye s What Warrant have ye for it How durst you presume to do it that ye beat my people to pieces and grind t Or batâ—…er as the Word is used Exod. 32. 20. Smite them cruelly See Chap. 58. 4. the faces of the poor saith the Lord GOD of hosts 16 ¶ Moreover the LORD saith Because the daughters of Zion u The Women as hitherto he reproved the Men. are haughty and walk with stretched-forth necks x Affecting Stateliness Psal. 75. 5. and to seem tall and †Heb. deceiving with their eyes wanton eyes y Or as others twinkling with their eyes in a lascivious manner walking and ‖ Or tripping nicely mincing as they go z After the manner of loose and wanton Persons and making a tinkling with their feet a By some Ornaments which they wore upon their Shoes 17 Therefore the Lord will smite with a scab the crown of the head b Will by sending Scabs or by other ways take off the Hair of their Head which is a Womans Glory 1 Cor. 11. 15 and which doubtless ministred to their Pride and Wantonness Others render it He will make bald c. of the daughters of Zion and the LORD will †Heb. make naked discover their secret parts c By giving her into the power of those Enemies that shall either strip her of all her Raiments not leaving her sufficient to cover her Nakedness or otherwise abuse her by such immodest and contemptuous Actions Compare Isa. 47. 3 Ezek. 16. 37. 23 10 26 18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet and their ‖ Or net-works cauls d As for this and the other Hebrew words here following I judge it unnecessary and improper to trouble the English Reader with the differing Interpretations given of them by Learned Men which the Curious may find in my Latin Synopsis It is agreed by all that they were Ornaments used by that People in those Times and made Fewel to their Lusts. And it is of no concernment to the Direction either of our Faith or Manners exactly to understand the Nature and Differences of them And therefore I shall take them as they are in our Translation and their round tires like the moon e There were in ancient Times and at this day there are some Jewels or other Ornaments worn which carry a manifest resemblance to the Moon or Half-moon Compare Iudg. 8. 21 26. 19 The ‖ Or sweet balls chains and the bracelets and the ‖ Or spangled ornaments mufflers 20 The bonnets f These were Ornaments to cover the Head common both to Men as Exod. 39. 28. and to Women as here and the ornaments of the legs and the head-bands and the †Heb. houses of the soul. tablets g Heb. the houses of the soul or of lâ—…fe or of breath Whereby he seems to mean Boxes of excellent Perfumes which are of great efficacy to revive our drooping Spirits and to that end are oft applied to such as are ready to saint away and the ear-rings 21 The rings and the nose-jewels h Which were fastned to the Head and hung down upon the Forehead to the beginning of the Nose Of which see Gen. 24. 22 47. Iudg. 8. 24. c. 22 The changeable suits of apparel and the mantles and the wimples and the crisping-pins i Of Silver or Gold either used to curl the Hair or rather fastned and worn in the Hair which Custom is not altogether disused at this day 23 The glasses k The Looking-glasses as we call them though in truth they were not made of Glass but of bright and burniâ—…ed Bâ—…ass and the fine linen and the hoods and the vails 24 And it shall come to pass that in stead of sweet smell l Those Perfumes mentioned v. 20. there shall be stink m From their scabs mentioned v. 17. or from other ill usages of their Enemies and in stead of a girdle n Which were fine and costly and useful to gird their Garments about them a rent o Either the rending of their Garments for grief or torn and tattered Garments not sufficient to cover their Bodies
Church and in the Minds and Hearts of men and enflames the Souls of Believers with Love to God and Zeal for his Glory 5 And the LORD will create s Will in a marvellous manner produce as it were by a new Work of Creation upon every dwelling place of mount Zion and upon her assemblies a * Exod. 13. 21. cloud and smoke by day and the shining of a flaming fire by night t A Pillar of Cloud and Fire like that wherewith the Lord directed and protected and honoured the Israelites when they came out of Egyâ—…t Whereby he implies That God would be their Protector and their Glory for ‖ Or above upon all the glory u Upon all that Church and People which God will make so glorious not onely in his own Eyes but even in the Eyes of the World upon all holy Assemblies of sincere Christians shall be †Heb. a covering a defence 6 And there shall be a tabernacle x Or he i. e. the Lord shall be a tabâ—…rnacle or a tent to defend them from the violent Heat of the Sun and other Injuries of the Weather which was the Use and Benefit of Tents for a shadow in the day time from the heat and for a place of refuge and for a covert from storm and from rain CHAP. V. NOw will I sing a I will record it to be a Witness for God and against you as Moses did his Song Deut. 31. 19. 32. 1. to my welbeloved b To the Lord of the Vineyard as appears by the last Clause of the Verse to God or Christ whom I love and serve and for whose Glory eclipsed by you I am greatly concerned a song of my beloved c Not devised by me not the Effect of my Envy or Passion but inspired by God which therefore it behoveth you to lay to heart touching his vineyard d His Church oft and very fitly called a vineyard because of God's singular Respect to it and Care of it and his Delight in it and expectation of good Fruit from it c. My welbeloved hath * Psal. 80. 8. Oant. 8. 12. Jer. 2. 21. Mat. 21. 33. Mar. 12. 1. Luk. 20. 9. a vineyard in †Heb. the horn of the son of oyl a very fruitful hill e Hills being Places most commodious for Vines See Psal. 80. 10. Heb. in an horn which may signisie either 1. the Figure or Shape of the Land of Canaan which resembles an Horn or 2. the Heighth and Hilliness of that Land as Horns are the highest parts of Beasts or 3. the Goodliness and Excellency of it as an horn when it is ascribed to a man signifies his Glory and Dignity as Iob 16. 15. Psal. 89. 17 24 c. the son of oil which by a vulgar Hebraism notes an oily or a fat Soil 2 And he ‖ Or made a wall about it fenced f That neither Men nor Beasts might spoil it it and gathered out the stones thereof g Which otherwise would have marred the Land of which see 2 Kings 3. 19. The sence is He removed all Hinderances and gave them all the Means of Fruitfulness and planted it with the choicest vine and built a tower h For the Residence of the Keepers that they might be obliged and encouraged to watch over it with more diligence in the midst of it and also †Heb. hewed made a wine-press therein and he looked that it should bring forth grapes and it brought forth wild grapes 3 And now O inhabitants of Jerusalem and men of Judah judge I pray you betwixt me and my vineyard i I dare make you Judges in your own Cause it is so plain and reasonable 4 What †Heb. was there to do could have been done more to my vineyard that I have not done in it k What Work is there belonging to the Office of a Master or Keeper of the Vineyard which I have neglected wherefore when I looked that it should bring forth grapes brought it forth wild grapes l How unworthy and inexcusable a Crime is it that you have not onely been unfruitful in good Works but also filled with all the Fruits of Wickedness 5 And now go to I will tell you what I will do to my vineyard m He graciously warns them before-hand that they may have space and invitation to repent and so to prevent the threatned Miseries * Psal. 80. 12. I will take away the hedge thereof and it shall be eaten up and break down the wall thereof and it shall be †Heb. for a treading trodden down n I will withdraw my Presence and Protection from them and give them up into the Hands of their Enemies 6 And I will lay it waste it shall not be pruned nor digged o Vine-dressers use to dig up and open the Earth about the Roots of the Vines for divers good purposes The meaning is I will remove my Ministers who used great care and diligence to make you fruitful but there shall come up briers and thorns p I will give you up to your own wicked Lusts. I will also command the clouds that they rain no rain upon it q I will deprive you of all my Blessings which are oft compared to rain c. 7 For the vineyard of the LORD of hosts is the house of Israel and the men of Judah †Heb. plant of his pleasures his pleasant plant r In whom God formerly delighted to dwell and converse Compare Prov. 8. 31. Ier. 31. â—…0 and he looked for judgment but behold †Heb. a scab oppression for righteousness but behold a cry s From the Oppressed crying to Men for Help and to God for Vengeance 8 Wo unto them that join * Mic. â—… â—… house to house that lay field to field t That add new Purchases of Houses and Lands to their former Possessions Not that this was in it self unlawful but because they did this from an inordinate and insatiable desire of Riches and with the Injury of their Brethren as is manifest from the foregoing and following Words till there be no place that they may be placed alone u That they alone may be the Lords and Owners and all others onely their Tenants and Servants in the midst of the earth 9 ‖ Or this is in mine ears saith the LORD c. In mine ears said the LORD x I heard God speak what I am now about to utter Heb. In the ears of the Lord. Which may relate either 1. to the foregoing Words The Cry of your Sins and of the Oppressed is come into God's Ears he hears and sees it and will certainly punish it Or 2. to the following Clause which being of great importance he ushers in with an Oath I speak it in God's Ears as well as in yours I call God to witness the
testimony and the law or doctrine for so this Word is frequently taken he understands one and the same thing as he doth also v. 26. to wit the Word of God and especially that which is the main Scope and Substance thereof the Doctrine of the Messias which though now professed by all the Israelites shall be disowned by the generality of them when the Messiah shall come Bind up and seal are to be understood Prophetically Declare and prophesie that it shall be bound up and sealed as Isaiah is said to make fat and to blind c. Isa. 6. 10. and Ieremy to root out and pull down c. Ier. 1. 10. when they foretell these Events Moreover bind up and seal design the same thing and that is either 1. Security and Certainty as things are bound up or sealed that they may not be lost So he signifies That although this Doctrine would be lost among the Body of the Israelites yet it should be preserved among his Disciples Or 2. Secresie as many things are bound up or sealed that they may be hid from the Eyes of others And so he informeth them that this Doctrine now was and should be hid in a great measure among all God's People even till the Accomplishment of it and that even when it was accomplished it should still continue to be as a Secret and Mystery known indeed to his true Disciples but hid from the Body of the Nation who would not see it and therefore should be blinded by God's just Judgment that they should not 〈◊〉 as was prophesied Isa. 6. 9 10. Or 3. both Security and Secresie signifying That it should certainly be fulfilled yet withall kept secret from the unbelieving Iews For why may not these two be joyned in the Exposition of this Text as they were in the Event By God's disciples he means those who were taught of God as it is expressed Isa. 54. 13. where this very Word is used or every one that hath heard and learned of the Father and therefore cometh unto Christ as it is explained Iohn 6. 45. 17 And x Or as this Particle is rendred Ier. 2. 32 35. and elsewhere Yet notwithstanding this dreadful Prophecy concerning the Unbelief and Rejection of Israel I will wait upon the LORD y I will refer my self and this Matter unto God casting my Care upon him and expecting the Accomplishment of his Promise in sending the Messiah and in conferring upon me and all believing Israelites all his Mercies and Blessings to be procured by and through his Blood and Merits that hideth his Face z That now doth and threatneth that he will hereafter withdraw his Favour and Blessing as this Phrase signifies Psal. 10. 1. 27. 9. and oft elsewhere from the house of Jacob a From the Family or People of Israel and I will look for him b With an Eye of Faith and Expectation till his time cometh 18 * Heb. 2. 13. Behold c It is worthy of your observation and admiration These Words are literally spoken by Isaiah concerning himself but withal mystically concerning Christ of whom he speaks more frequently and fully than any other Prophet and of whom he was an evident Type and therefore they are fitly applied to Christ Heb. 2. 13. I and the children d Either 1. his natural Children whose very Names were Prophetical and Signs of future Events ch 7. 3. 8. 3 4. or 2. his spiritual Children whom he had either begotten or brought up by his Ministry For the Prophets were called fathers not onely with respect to the young Prophets who were commonly called the sons of the prophets but also in relation to others as 2 Kings 2. 12. 13. 14. And this sence seems more probable than the former because it agrees best 1. with the following Words which seem to be too lofty and emphatical to be used concerning his natural Children for their Prophetical Names which if they were Signs could not properly be called Wonders 2. with the Context and scope of the Place which is to set forth the Incredulity of the Israelites and their Contempt and Rejection of Christ and of all his faithful Messengers both the Prophets who were sent as Harbingers before his coming and the Apostles who were Witnesses of his coming 3. with Heb. 2. 13. where they are expounded of spiritual Children whom the LORD hath given me are * Psal. 71. 7. Zech. 3. 8. for signs and for wonders e Are a Gazing-stock to and admired by them for our Folly in believing God's Promises For so the believing Iews now were to Ahaz and the generality of the People who thought it their Wisdom and Interest to procure Aid from Assyria and esteemed those Fools who upon pretence of relying upon God would neglect so great an Advantage And so the Prophet foretells that they should be when the Messiah did come which is the mystical as the other is the literal sence and so both of them may be meant in this place in Israel f Even amongst the Israelites who have been taught and do profess better things from the LORD of hosts g Which comes to pass by the wise Counsel and Providence of God in which I willingly acquiesce which dwelleth in mount Zion h Where the Temple now was and where the Messiah was to set up his Kingdom 19 And when they i The Israelites to whom I and my Children are Signs and Wonders who are fallen from God and his true Religion and Worship into Superstition and Idolatry and will endeavour to seduce you into the same impiety shall say unto you k My Children whom the Prophet here arms against the common Temptation seek unto them l For Advice and Help and seek no more to the Prophets who have hitherto deluded you with vain Words This was the Counsel of the ungodly and unbelieving Iews that have familiar spirits and unto wizards m Of whom see Levit. 19. 31. 20. 27. Deut. 18. 11. that * Chap. 29. 4. peep and that mutter n That speak with a puling and low Voice as these two Words signifie which they affected to do speaking rather inwardly in their Bellies than outwardly and audibly with their Mouths and Voice as the Title of Ventriloqui commonly given to them signifies should not a people seek unto their God o This Answer the Prophet puts into their Mouths to the foregoing Counsel Doth not every Nation in Cases of Difficulty or Distress seek to their own Gods for relief Much more should we do so that have the onely True God for our God for the living to the dead p Shall they seek which Words are easily understood out of the foregoing Clause for the living c. That Living Men should enquire of the Living God is proper and reasonable but it is highly absurd for them to forsake him and to seek to dead Idols either to the
and upon whose Prayers God gave this Deliverance as we read Isa 37. 15 c. Possibly it might be better understood of David who is oft mentioned in Scripture by the name of God's anointed as Psal. 20. 6. 89. 20. 132. 17. and elsewhere and for whose sake God gave many Deliverances to the succeeding Kings and Ages as is expresly affirmed 1 Kings 11. 32 34. 2 Kings 8. 19. And which is more considerable God declareth that he would give this very Deliverance from the Assyrian for Davids sake 2 Kings 19. 34. and 20. 6. But the Messiah I doubt not is here principally intended of whom David was but a Type and who was in a peculiar manner anointed above all his fellows as is said Psal. 45. 7. For he is the Foundation of all the Promises 2 Cor. 1. 20. and of all the Deliverances and Mercies granted to God's People in all Ages whence this very Prophet makes use of this great Promise of the Messiah as an Assurance that God would make good his Promises of particular Deliverances from their present or approaching Calamities as Isa. 7. 14. c. and 9. 4 c. And therefore the Prophet might well say that God would grant this Deliverance for Christs sake Especially if it be considered that this was the very Reason why God had promised and did so constantly perform his Mercy promised unto the Tribe of Iudah and unto the House of David until the coming of the Messiah because the Messiah was to come of the Tribe of Iudah and of the Posterity of David and was to succeed David in his Throne and Kingdom and he was to be known by this Character and therefore this Tribe and House and Kingdom were to continue and that in a visible manner till Christ came 28 He is come to Ajath r Here the Prophet returns to his former Discourse concerning the Assyrian Invaâ—…ion into Iudah which he describes after the manner of the Prophets as a thing present and sets down the several Stages by which he marched towards Ierusalem The Places here named are most of them Towns of Benjamin and some of Iudah as appears from other Scriptures of which it is needless to say more in this place He to wit Sennacherib King of Assyria is come in his way to Ierusalem he is passed to Migron at Michmash he hath laid up his carriages s Leaving such things there as were less necessary that so he might march with more expedition Heb. he visited his vessels or instruments which may be meant of his taking a Survey of his Army and Artillery to see that all things were ready for his Enterprise 29 They are gone over the passage t Some considerable Passage then well known possibly that 1 Sam. 14. 5. they have taken up their lodging at Geba Ramah is afraid Gibeah of Saul is fled u The People fled to Ierusalem for fear of the Assyrian 30 †Heb. Cry shrill with thy 〈◊〉 Lift up thy voice O daughter of Gallim x Ierusalem was the Mother-City and lesser Towns are commonly called her daughters as hath been oft noted cause it to be heard unto Laish O poor Anathoth 31 Madmenah is removed the inhabitants of Gebin gather themselves to flee 32 As yet shall he remain at Nob that day he shall shake his hand y By way of Commination But withal he intimates that he should be able to do no more against it and that there his proud Waves should be stayed as it is declared in the following Verses and in the History against the mount of the daughter of Zion the hill of Jerusalem 33 Behold the Lord the LORD of hosts shall lop the bough z The top-bough 〈◊〉 or the loughs his valiant Soldiers or Commanders of his Army which he compareth to a Forest v. 18. 34. with terrour a With a most terrible and amazing Stroke by an Angel and the high ones of stature shall be hewn down and the haughty shall be humbled 34 And he shall cut down the thickets of the forrest with iron b Or as with iron as the Trees of the Forest are cut down by Instruments of Iron and Lebanon c Or his Lebanon the Pronoun being oft understood in the Hebrew Text the Assyrian Army which being before compared to a Forest or Wood and being called his Caâ—…mel in the Hebrew Text v. 18. may very fitly upon the same ground be called his Lebanon here especially considering that the King of Assyria is called a cedar of Lebanon Ezek. 31. 3. shall fall ‖ Or mightily by a mighty one d By a mighty Angel Isa. 37. 36. CHAP. XI AND * Zech. 6. 12. Revel 5. 5. there shall come forth a The Prophet having dispatched the Assyrian and comforted God's People with the Promise of their Deliverance from that formidable Enemy now he proceeds further and declares That God will do greater things than that for them that he will give them their long-expected and much-desired Messiah and by him will work Wonders of Mercy for them For this is the manner of the Prophets to take the occasion of particular Deliverances to fix the Peoples Minds upon their great and everlasting Deliverance from all their enemies by the Messiah And having said that the Assyrian yoke should be destroyed because of the anointing ch 10. 27. he now more particularly explains who that anointed Person was a rod b Or twig called a branch in the next Clause Parents are oft compared to Roots or Trees and their Children to Branches He speaks of the most eminent Branch of that famous Son of a Virgin Isa. 7. 14. of that Wonderful Child Isa. 9. 6. not of Hezekiah as some of the Iews and Judaizing Christians conceit but of the Messiah as will evidently appear from the following Description out of the stemm c Or trunk or rather stump for the Word properly signifies a Trunk cut off from the Root Or reâ—…t as the LXX here render the Word and as it is explained in the next Clause By which he clearly implies That the Messiah should be born of the Royal House of David at that time when it was in a most forlorn and contemptible condition like a Tree cut down and whereof nothing is left but a Stump or Root under Ground Which really was the State of David's Family when Christ was born as is notoriously known but was in a far better condition when Hezekiah was born of * Act. 13. 23. Jesse d He doth not say of David but of Iesse who was a private and mean Person 1 Sam. 18. 18 23. 20. 30. to intimate That at the time of Christ's Birth the Royal Family should be reduced to its primitive Obscurity and * Chap. 4. 2. Jer. 23. 5. a branch shall grow e He speaks of one not yet born and therefore not of Hezekiah who was born divers years before
sent or come to enquire concerning the State of Zion in that day when not onely the Philistins but even the Iews themselves shall fall by the hands of one and the same Enemy Nation is put collectively for nations as gate and city for gates and cities in the foregoing Verse That * Psal. 87. 1 5. 102. 16. the LORD hath founded Zion and * Zeph. 3. 12. Zech. 11. 11. the poor of his people shall ‖ Or betake themselves unto it trust in it a They shall give them this answer That although Zion at present be in a very distressed and deplorable condition and seems to be forsaken by her Cod yet she stands upon a firm Foundation and God who first founded her will again restore and establish her and his poor despised People shall resort to her as to a strong and sure Refuge CHAP. XV. * Ezek. 25. 8. Amos 2. 1. THe burden of Moab a A Prophecy of the Destruction of the Moabites the inveterate and implacable Enemies of the Iews begun by the Assyrian and finished by the Babylonian Emperours Because in the night b Or in a night suddenly and unexpectedly for Men sleep securely in the Night and therefore the Evils which then overtake them are most terrible to them Ar c The chief City of Moab Numb 21. 28. Deut. 2. 9. of Moab is laid waste and ‖ Or cut off brought to silence d Or rather is cut off as the Word oft signifies as Ier. 47. 5. Hos. 10. 9 15. and elsewhere because in the night Kir e Another eminent City of Moab called more largely and fully Kir-heres and Kir-Haresheth Isa. 16. 7 11. Ier. 48. 31 36. of Moab is laid waste and brought to silence 2 He is gone up to Bajith f Which signifies an house It is supposed to be the Name of a Place so called from some eminent House or Temple of their Idols which was in it It is called more fully Beth-baal-meon that is The house of Baals habitation Ios. 13. 17. and to Dibon g Another City of Moab as is manifest from Ier. 48. 18 22. where also was their other eminent High places To these two Places they used to resort in case of great Difficulties and Troubles the high places to weep h To offer their Supplications with Tears to their Idols for help Moab shall howl over Nebo and over Medeba i Two considerable Cities anciently belonging to the Moabites from whom they were taken by the Amorites and from them by the Israelites and possessed by the Reubenites Numb 21. 30. 32. 3 38. but were as it seems recovered by the Moabites in whose hands they now were as is evident for Nebo Ier. 48. 1 22. and for Medeba from this Text. * Jer. 47. 5. 48. 37 38. Ezek. 7. 18. on all their heads shall be baldness and every beard cut off k The Hair of their Heads and Beards which was their Ornament was shaved as was usual in great Mournings as hath been oft observed upon diâ—…ers preceding Texts See on Levit. 19. 27 28. 21. 5. 3 In their streets they shall gird themselves with sack-cloth l This was another Practice of Mourners on the tops of their houses m Which were made flat Deut. 22. 8. to which men used to go up either to walk or to cry to God in Heaven or to Men for Help and in their streets n Publickly without shame whereas in ordinary Sorrows men are wont to seek secret Places for their Mourning every one shall howl †Heb. descending into weeping or coming down with weeping weeping abundantly 4 And Heshbon shall cry and Elealeh o Two other Moabitish Cities of which see Numb 21. 25 26. 32. 3. 37. their voice shall be heard even unto Jahaz p Another City in the utmost Borders of Moah Numb 21. 23. called also Iahazah Ios. 21. 36. therefore the armed souldiers q Who should be and use to be the most couragious of Moab shall cry out his life shall be grievous unto him r The Moabites shall generally long for death to free themselves from those dreadful Calamities which they perceive unavoidably coming upon them 5 My heart shall cry out for Moab s Their Destruction approaching is so dreadful that although they are a most vile Nation and by their implacable Enmity against God and his People do abundantly deserve it yet the Respect which I have to Humane Nature fills me with Horrour at the very thoughts of it Compare Isa. 16. 11. ‖ Or to the borders thereof even to Zoar as an heisâ—…r his fugitives t Or his bars as others render it and as this Word is frequently taken as Exod. 26. 26 27. Psal. 107 16. c. whereby he may understand their valiant Men or their Princes and Rulers who as they are called the shields of the earth Psal. 47. 9. because like Shields they do or should defend their People so for the same reason they may be called bars because Bars are the Strength of the Gates of Cities or Castles and therefore are mentioned as such Psal. 147. 13. Prov. 18. 19. Ier. 51. 30. shall flee unto Zoar u Or shall cry unto Zoar either shall cry as they go along the way even till they come to Zoar or shall cry so as they may be heard to Zoar which may easily be understood out of the foregoing Verse Zoar was a Town bordering upon Moab of which see â—…en 19. 20 21 22. Deut. 34. 3. an * Heb. breaking heifer of three years old x Which some understand of the City of Zoar so called for her Strength and Wantonness But such a Description of Zoar seems very improper and impertinent in this place The Words therefore are to be translated here as they are by our Translators Ier. 48. 34. as an heifer of three years old and so they belong to their Cry and signifie that it is strong and loud like that of such an Heifer for by the mounting up of Luhith with weeping shall they go it up for in the way of Horonaim they shall raise up a cry y He signifies that the Cry should be universal in all Places where they come and reaching from one side of the Country to another Of Luhith see Ier. 48. 4 5. of †Jer 48. 5. 34. destruction z Such a Cry as men send forth when they are just falling into the Pit of Destruction 6 For the waters a Either 1. properly they shall be dried up or 2. figuratively the Waterish Grounds as waters seem to be taken Eccles. 11. 1. Isa. 32. 20. These being very fruitful are commonly most inhabited and cultivated but now they also and much more the dry and barren Grounds shall be desolate and without Inhabitant of Nimrim shall be †Heb. desolations desolate for the hay is
peeled and from a people terrible from their beginning hitherto a nation meted out and trodden under foot whose land the rivers have spoiled to the place of the Name of the LORD of hosts the mount Zion CHAP. XIX * Jer. 46. 13. Ezek. 29. 30. THE burden of Egypt a Some Learned men conceive that what was said more generally and darkly in the foregoing Chapter is here more particularly and clearly explained to be meant of Egypt it being usual for the Prophets to mix obscure and plain Passages together and to clear the one by the other Others understand that Chapter of Ethiopia and this of Egypt But this Controversie must be decided by an exact confideration of all the Passages of the former Chapter Behold the LORD rideth b As a General in the Head of his Army or as Judge riding Circuit to execute Judgment upon a swift cloud c Which Phrase sheweth that the Judgment shall come speedily unexpectedly and unavoidably And Clouds being very unusual in Egypt the Appearance of a Cloud was a kind of Prodigy and a Prognostick of some grievous Calamity and shall come into Egypt and the idols of Egypt shall be moved d From their Seats and from their former Reputation Or shall hake or tremble So far shall they be from helping the Egypians as they expect that they shall tremble for themselves which divers of the Egyptian Gods being living Creatures might properly do at his presence and the heart of Egypt shall melt in the midst of it e They shall lose all their ancient Strength and Courage for which they had been Famous formerly 2 And I will †Heb. mingle set the Egygtians against the Egyptians f I will raise Civil Wars among them and they shall fight every one against his brother and every one against his neighbour city against city and kingdom against kingdom g For although all Egypt was now one Kingdom and under one King yet not many years after this time it was divided into twelve several Kingdoms between whom there were many and cruel Wars as is related by the Historians of those Times and particularly by Herodotus and Diodorus 3 And the spirit h Either 1. their Courage But of that he spake v. 1. Or 2. their Understanding as it is explained in the next Clause for the Word spirit is oft put for the Reasonable Soul as Eccles. 3. 21. 12. 7. and for the Thoughts of the Mind as Prov. 29. 11. Ezek. 13. 3. of Egypt †Heb shall be emptied shall fall in the midst thereof and I will †Heb. swallow up destroy the counsel thereof and they shall seek to the idols i As not knowing what to do without the help of an higher Power and to the charmers and to them that have familiar spirits and to the wizards 4 And the Egyptians will I ‖ Or shut up give over into the hand of a cruel lord and a fierce king k Either 1. of the King of Assyria or Chaldaea or 2. of those twelve petty Kings the Singular Number being put for the Plural or 3. of Psammetichus who being at first one of those twelve Kings waged War with the rest and subdued them and conquered all the Land of Egypt and ruled it with rigour shall rule over them saith the LORD the LORD of hosts 5 And the waters shall fail from the sea l Which may be understood either 1. Metaphorically of the taking away of their Dominion or Commerce c. or rather 2. Properly as may be gathered from the following Words and Verses For as the River Nilus when it had a full Stream and free Course did pour forth a vast quantity of Waters by its seven famous Mouths into the Sea so when that was dried up which is expressed in the next Clause those Waters did truly and properly fail from the Sea So there is no need of understanding by sea either the River Nilus or the great Lake of Moeris which after the manner of the Hebrews might be so called and the river m To wit Nilus upon whose Fulness and Overflow both the Safety and the Wealth of the Land depended as all Authors agree and therefore this was a very terrible Judgment shall be wasted and dried up n Not totally but in a very great measure as such Phrases are commonly used 6 And they shall turn the rivers far away o Which is to be taken Impersonally as such Expressions are very frequently for the rivers those small Rivolets by which the Waters of Nilus were conveyed and distributed into several Parts of the Land shall be turned far away as they must needs be when the great River Nilus which fed them was dried up and the brooks of defence p The several Branches of the River Nilus which were a great Defence to Egypt as is well known shall be emptied and dried up the reeds and flags q Which were very useful to them for making their Boats which were absolutely necessary in that Country and divers other things shall wither r As they commonly do for want of Water 7 The paper-reeds s Which by a Needle or other fit Instrument were divided into thin and broad Leaves which being dried and fitted were used at that time for Writing as our Paper is and consequently was a very good Commodity by the brooks by the mouth of the brooks and every thing sown by the brooks t And much more what was sown in more dry and unfruitful places shall wither be driven away †Heb. and shall not be and be no more 8 The fishers also shall mourn u Because they could catch few or no Fish by which Trade they got their Living Which also was a great Plague to the People whose common Diet this was because out of Superstitious Conceits they killed and eat but few Living Creatures as appears both from Sacred and Profane Writers and all they that cast angle into the brooks shall lament and they that spread nets upon the waters shall languish 9 Moreover they that work in fine flax x That make fine Linen which was one of their best Commodities of which see 1 Kings 10. 28. Prov. 7. 16. Ezek. 27. 7. and they that weave ‖ Or white works net-works shall be confounded 10 And they shall be broken in the †Heb. foundations purposes thereof y i. e. Of Egypt or of the Egyptians They shall lose their Ends aâ—…d Hopes for the Fishes in them shall die for want of Water all that make sluces and ponds †Heb. of living things for fish 11 Surely the princes of Zoan z The chief City in which the King and Court frequently resided See Psal. 78. 12. are fools the counsel of the wise counsellers of Pharoah is become brutish a Exceeding foolish and destructive to themselves how say ye
certainty of these Judgments and partly to awaken and affect the stupid Israelites who greatly needed it 20 The earth c The People of the Earth shall * Chap. 19. 14. reel to and fro like a drunkard d Shall be sorely perplexed and distressed not knowing whither to go nor what to do and shall be removed like a cottage e Or like a lodge in a Garden of which this Word is used Isa. 1. 8. which is soon taken down and set up in another place as occasion requires Or as others render it like a tent which is easily and commonly carried from place to place and the transgression thereof shall be heavy upon it f Those Sins which they formerly esteemed light and pleasant shall now be most burdensom and grievous to them because of the dreadful punishments which shall follow them and it shall fall and not rise again 21 And it shall come to pass in that day g Either when God shall punish the Apostatical Jews or about or after that time or in a time known to God for this Phrase is oft used indefinitely and without any respect to the time designed in the foregoing passages that the LORD shall †Heb. visit upon punish the host of the high ones that are on high h The proud and potent Enemies of God and of his People who possess the High-places of the Earth and the kings of the earth i Either 1. the great Monarchs of the World who now scorn and trample upon God's People or 2. the Princes and Rulers of Israel or Iudah for the Name of king is frequently given in Scripture unto mean and inferiour Rulers as Iudg. 1. 7. 1 Kings 20. 1 12. Psal. 119. 46. and elsewhere upon the earth 22 And they shall be gathered together k By God's special Providence in order to their punishment as the following Words shew And thus the unbelieving Iews were generally gathered together at Ierusalem to their Solemn Feast when Titus came and besieged and after some time took and destroyed them Which was a very remarkable Hand of God as 〈◊〉 and other Historians observed And I know nothing to the contrary but this very thing may be meant in this place it being confessed that divers Passages of this Chapter concern the times of the Messiah †Heb. with the gathering of prisoners as prisoners are gathered in the ‖ Or dungeon pit and shall be shut up in the prison l As Malefactors which are taken in several Places are usually brought to one common Prison where they are reserved in order to their Trial and Punishment and after many days shall they be ‖ Or found wanting visited m Either 1. in Judgment as visiting is oft used So the sence is After they have been punished with long Imprisonment and tormented with Expectation and Fear they shall be 〈◊〉 forth to receive coâ—…ign Punishment Or rather 2. 〈◊〉 Mercy And so the sence may be either 1. After the Jews shall have suffered many and grievous things from the Assyrians Chaldeans Persians and others at last their Messiah and Deliverer shall come into the World c. Or 2. After the Unbelieving and Apostate Jews shall have been shut up in Unbelief and in great Tribulations for many Ages together they shall be convinced of their Sin in crucifying their Messiah and brought home to God and Christ by true Repentance 23 Then the * Chap. 13. 10. Ezek. 32. 7. Joel 2. 31. 3. 15. moon shall be confounded and the sun ashamed n The sun and moon are here considered either 1. as they were abused to Idolatry for these two were most eminent Idols and most generally worshipped especially in those Eastern Countries Deut. 4. 19. 17. 3. Iob 31. 26. c. and so may be put for all Idols which were confounded by Christ at his coming as was foretold in Scripture and verified by the Testimony of Ancient yea even of Heathen Historians Or 2. as they were the most eminent and glorious Lights of the World and were oft used both in Scripture and other Authors to signifie the great Kings and Potentates and Glories of the World as hath been formerly noted and we shall have further occasion to remember So the sence is That all Earthly Powers and Glories should be obscured with the far greater Splendour of Christ the King of Kings at whose Feet even the Kings of the Earth shall fall down and worship as we shall see in other parts of this Prophecy when the LORD of hosts o The Messiah who though Man yet is also God and the Lord of Hosts and is so called Zech. 2. 8 11. shall reign in mount Zion and in Jerusalem p Shall come in the Flesh and set up his Kingdom first in Ierusalem and afterward in all other Nations and ‖ Or there shall be glory before his ancients before his ancients q Before his Ministers who are in some sort the Courtiers of this King of Glory as being continually attending upon him and enjoying his Presence and executing the Powers and Offices of his Kingdom and especially before his Apostles who were the Witnesses of his Divine Words and Works and particularly of his Resurrection and Ascension by which he entred upon his Kingdom and of the Exercise of his Royal Power in subduing both Jews and Gentiles to himself The Word ancient or elder is not a Name of Age but of Office as it is in very many Texts of Scripture And the ancients are here put Synechdochically for the whole Church in whose Name and for whose Service they act gloriously r Heb. in glory for that Preposition is very frequently understood CHAP. XXV O LORD thou art my God I will exalt thee I will praise thy Name a The Prophet reflecting upon those great and glorious Prophecies which he had delivered concerning the Destruction of his Enemies and the Protection and Deliverance of his People and the sending of the Messiah and the Establishment of his own Kingdom in spight of all opposition interrupteth the Course of his Prophecies and breaketh forth into a Solemn Celebration of all these wonderful Works for thou hast done wonderful things thy counsels of old are faithfulness and truth b Thy counsels from which all thy Works proceed and which thou hast from time to time revealed to thy Prophets and People which were of old being conceived from all Eternity and long since made known by thy Threatnings and Promises are true and firm and therefore shall certainly be accomplished 2 For thou hast made * Chap. 21. 9. 23. 13. of a city c Which is put collectively for cities He speaks of the Cities of strangers as the following Clause explains it or of Enemies of God and of his People And under the Name cities he comprehends their Countries and Kingdoms of which Cities are an eminent and
they might be snared and taken 14. Wherefore hear the word of the LORD ye scornful men y Which make a mock at sin and at God's Words and Threatnings and doubt not by your witty Devices and by your wicked Practices to escape God's Judgments of which we read in the next Verse that rule this people which is in Ierusalem 15. Because ye have said z In your hearts We have made a covenant with death and with hell are we at agreement a We are as safe from Death and Hell or the Grave as if they had entred into Covenant with us that they would not invade us The word rendred Hell most commonly signifies the Grave which also seems most proper in this place that so the same thing may be repeated in other words as is most usual in Prophetical Writings when the overflowing scourge b The judgment of God which is called a Scourge for its sharpness and severity and overflowing for its universality two differing Metaphors being joyned together which is not unusual both in Scripture and in other Authors shall pass through c To wit the Land it shall not come unto us for we have made lies our refuge and under falshood have we hid our selves d We shall secure our selves by lying and dissimulation by compliance with our Enemies and with their Religion too if it be necessary and many crafty devices Or by lies and falshood he means their Riches and Strength to which they trusted to which he giveth these Titles not that they called or thought them such but that he might signify what they really were and would appear to be see the Notes on Prov. 1. 11. 16. Therefore e The Coherence is something obscure and difficult It may be made either 1. thus Therefore I will bring most terrible Judgments upon you which are fully expressed ver 17. 18 19 20 21. But before he comes to the Commination to which therefore properly belongs he first propoundeth a comfortable Promise concerning the sending of the Messiah partly for the support of Believers who are apt to tremble at God's Word and might otherwise be apt to despond at the prediction of such dreadful Things And partly to aggravate their Misery by comparing it with the safety and happiness which the Godly and Believing Iews whom they despised and mocked should find in Zion and by signifying that that blessed and sure Foundation laid in Zion should yield them no support nor benefit nor secure them from the Vengeance of God Or 2. thus Because your Refuges are so mean and vain and deceitful therefore I will direct you to a better and surer Refuge which will never fail those that trust to it which God hath made in Ziâ—… But if you shall despise and reject that Refuge which I now offer to you All if you will Believe then know that I will lay judgment to the line c. as it follows ver 17. And this seems to me to be the most natural and easy Connexion thus saith the Lord GOD Behold I lay f I have purposed and promised it and will in the fulness of time actually perform it in Zion g In my Church which is commonly called Zion and in Ierusalem where this Stone shall be first laid which afterwards spread further and filled the whole Earth as it is said of it Dan. 2. 35. for a foundation h Upon which I will Build my Church consisting both of Iews and Gentiles the Foundation of all the hopes and comfort and happiness of my People the Foundation of my Covenant made with my Church and of all my Promises * Psal. 118. 22. Mat. 21. 42. Act. 4. 11. Rom. 9. 33. Eph. 2. 20. 1 Pet. 2. 6. 7 8. a stone i Not Hezekiah but the Messiah as appears 1. From those Scriptures of the Old-Testament in which Christ is called a Stone as Psal. 118. 22. Isa. 8. 14. Dan. 2. 34 35 45. Zach. 3. 9. 2. From the New-Testament where this Text is directly expounded of Christ as Rom. 9. 32 33. 1 Pet. 2. 4. 3. From the last Clause wherein He requires Faith in this Stone which is not to be given to any meer Man Ier. 17. 5. and wherein He implies That this Stone was not yet come nor to come speedily into the World whereas Hezekiah was King at the time of this Prophecy 4. From the usual practice of the Prophets and especially of this Prophet which is to comfort and fortify God's People against the dread of approaching Calamities by that great and fundamental Promise of the Messiah in whom alone all other Promises are Yea and Amen whereof we have seen some Instances already and shall see more hereafter a †Heb. stone of trial tried stone k Which I have tried and approved as every way sufficient to be a Corner-Stone and a Foundation-Stone Such Stones in Buildings use to be chosen with care and to be thoroughly examined by the Builder a precious l Giving not only strength but beauty and glory to the Building as Corner-Stones frequently do Psal 144. 12. corner-stone m Uniting the several parts of the Building together making Ephraim and Iudah now sadly divided one stick Ezek. 37. 19 24. and Iews and Gentiles now implacable Enemies one Church and People Eph. 2. 14. c. a sure foundation n Upon whom you may securely Rest One who will not fail nor deceive you as your lying Refuges will he that believeth o To wit this Promise or in this Stone as it is explained 1 Pet. 2. 6. * Rom. 10. 11. shall not make hast p Shall not make more hast than he ought or as we say more hast than good speed shall not hastily and greedily catch at any way of escaping his danger whether it be right or wrong but shall patiently wait upon God in His way till He deliver him Withal here is a plain intimation that the Mercy here promised was not to be given presently but after some considerable time and therefore that they should quietly and patiently submit to God's Will under their present difficulties and expect the accomplishment of it in God's due time compare Hag. 2. 3. The Word here rendred make hast is by the Seventy Interpreters rendred be confounded whom the Apostles follow Rom. 9. 33. and 1 Pet. 2. 6. either because they thought it most convenient in a matter where the difference was not considerable to follow that Translation which was most used and best understood by the generality of Iewish and Gentile Christians or because the same Word hath both these significations in the Eastern Languages as the most Learned and Worthy Dr. Pocock hath proved or because the one follows upon the other and precipitation or hast commonly exposeth Men to shame and confusion which also is implied in the following Verses wherein the dreadful Judgments of God are denounced against those who should
Destruction of the Assyrian Army supposed to be in this place was the occasion of the Conspiracy of that King's Sons and so of the King's Death But if this Tophet design Hell this is Emphatically denâ—…nced against him to intimate That although he escaped that sudden Plague which cut off his Army yet there was a more terrible Judgment appointed for him which he should be utterly unable to escape it is prepared he n The Lord who is oft designed by this Pronoun as in the next foregoing Verse and elsewhere and who is expressed in the following words Or it is an indefinite Expression for it is made deep and large hath made it deep and large n Capable of receiving vast Numbers whereby He intimates That He designed to make a great and general Destruction of the Assyrians and withal that it was a vain and foolish Confidence which the Assyrians had in their numerous Host seeing the greatest Numbers of God's Enemies are wholly unable either to oppose Him or to Save themselves from His Wrath and Power the pile thereof is fire and much wood o Whereby He further implies That He intended to make a great Slaughter among them And He alludes in this phrase to the ancient Custome either of burning Sacrifices and particularly burning Children to Moloch or of burning the dead Bodies of Men. * chap. 33. 11. the breath of the LORD p The immediate Hand of God or His Word of Anger See on ver 28. like a stream of brimstone q He seems to allude to that shower of Fire and Brimstone Gen. 19. 24. doth kindle it r The pile of Fire and Wood now mentioned CHAP. XXXI 1. WO to them * Chap. 30. 2â—… that go down to Egypt for help a As the Iews did contrary to God's Command Deut. 17. 16. and 28. 68. and stay on horses b For Egypt had many and choice Horses and trust in chariots because they are many and in horsemen because they are very strong but they look not unto the holy one of Israel neither seek the LORD c Their confidence in the Creature was accompanied with and did produce a distrust of God and a neglect of seeking to Him by Prayer for His help 2. Yet he also is wise d You think you are wise and act wisely in ingaging the Egyptians who are a wise and warlike People to help you but God is not inferiour to them in Wisdome nor in Strength but much their Superior and therefore you have done foolishly and wickedly in preferring them before Him and will bring evil e Will execute His Judgments upon you notwithstanding all that you or your Allies the Egyptians can do to hinder it and will not †Heb. remove call back his words f His Threatnings denounced against you but will infallibly Execute them but will arise g Though at present He sit still yet He will bestir himself and Fight against the house of evil doers h Against this wicked and rebellious People of the Iews and against the help i The helpers as it is explained in the next Verse The Abstract being put for the Concrete of them that work iniquity 3. Now †Heb. Egypt is a man the Egyptians are men and not God k And therefore utterly unable to defend you either without or against my Will and their horses flesh l Weak and frail as that word signifies Psal. 78. 39. Heb. 5. 7. and elsewhere and not spirit m Not like spiritual Substances such as the Angels who are immortal and invisible by Men whereof we have Instances Exod. 12. 29 30. Isa. 37. 36. when the LORD shall stretch out his hand both he that helpeth shall fall and he that is holpen shall fall down and they all shall fail together 4. For n Or But or Nevertheless as this particle is elsewhere used as hath been proved before Although you have done evil in sending to Egypt for help and they shall not be able to help you yet the Lord himself will of His own Grace and for the Glory of His own Name give you that Help and Deliverance which you do not deserve and have no reason to expect from Him And therefore desist from those evil Counsels and Courses as those which are both unnecessary and pernicious thus hath the LORD spoken unto me Like as the lion and the young lion roaring on his prey o When He is ready to seize upon it and devour it when a multitude of shepheards is called forth against him he will not be afraid of their voice nor abase himself p It hath been observed of Lions That when they are pursued they do not run away with all speed as other Creatures do but march away slowly and make an honourable Retreat for the ‖ Or multitude noise of them so shall the LORD of hosts come down to fight for q Although this Hebrew particle might be rendred against and so this place might be understood of God's fighting against the Iews and Egyptians of which He speaks ver 3. yet it is better rendred for as it is taken in many other places as is manifest from the following similitude and verse mount Zion and for the hill thereof 5. * Psal. 91. 4. As birds flying r Which come from above and so cannot be kept off which fly swiftly and ingage themselves valiantly and resolutely when they perceive that their young Ones are in eminent danger â—…e seems to allude and to oppose this to those boasting Expressions of the Assyrian Isa. 10. 14. compare Deut. 32. 11 12. Mat. 23. 37. so will the LORD of hosts defend Ierusalem * Psal. 37. â—…0 defending also he will deliver it and passing over s The destroying Angel shall pass over Ierusalem untouched and shall fall upon the Assyrians He seems to allude to the History of God's passing over and sparing the Houses of the Israelites when He slew the Egyptians in which this Word is constantly used Exod. 12. 12 22 26. he will preserve it 6. Turn ye unto him t Let the consideration of this gracious Promise ingage you to repent of your carnal Policies in seeking and trusting to Egypt for Help and sincerely to return to God from whom the children of Israel u Either 1. the Israelites strictly so called who are now utterly Destroyed for their Apostacy and therefore take heed that you do not follow their Example Or 2. you Iews who are the Children of Israel which Title he here gives them partly to admonish them of their great and many Obligations to God and partly to aggravate the Sin of their Apostacy have deeply revolted x In neglecting and forsaking Him and seeking to Egypt for Help which he calls a deep revolt partly because it was an hainous Sin being contrary to God's express Command and highly dishonourable to God And partly
because it was carried on with deep Dissimulation and with a publick Profession of cleaving to God and with a design of Seeking deep to hide this their counsel from the Lord wherewith He charged this People Isa. 29. 15. 7. For in that day every Man shall * Chap. 2. 20. 30. 22. cast away his idols y For when the Assyrian shall invade your Land you shall find the vanity of those Idols to which you have trusted and therefore shall cast them away with indignation and be forced to seek to Me for Help So this is added as an Argument to perswade them to practise his Counsel of turning to God of silver and †Heb. the idols of his gold his idols of gold which your own hands have made unto you for a sin z Which you have made as Instruments of your sin of Idolatry Or Which your sinful hands by a common Hebraisme called hands of sin have made for you Or the sin as an Idol is called Deut 9. 21 which your hands have made for you So there is onely a Transposition of one Word which is very usual in the Hebrew Text. 8. Then a When you have cast away your Idols and seriously sought to Me for Help both which things were performed by Hezekiah shall the Assyrian fall with the sword not of a mighty man and the sword * See 2 Kin. 19. 35. not of a mean man b By the Sword not of any Man either mean or mighty but of an Angel shall devour him but he shall flee ‖ Or for fear of the sword from the sword c From or for fear of that Plague which so strangely and suddenly destroyed his Army and his young men d Heb. his choice young men his Guards and valiant Commanders and Souldiers shall be ‖ Or tributary †Heb. for melting or tribute discomfited e Heb. shall melt away a great part of them being Destroyed by the Angel and the Hearts of the rest melting for fear 9. And †Heb. his rock shall pass away for fear he shall pass over to ‖ Or his strength his strong hold f Sennacherib shall flee away with all speed from Ierusalem to his strong City of Nineveh Isa. 37. 37. Or as it is in the Margent and as the Words lie in the Hebrew Text his rock i. e. his Strength the greatest Champions of his Army to whom he trusted shall pass away shall flee with all speed from Ierusalem for fear lest the Sword of the destroying Angel should overtake them for fear and his princes shall be afraid of the ensign g Either 1. of any Ensign This dreadful Judgment shall strike them with such a Terror that they shall not dare to look any Enemy in the Face Or 2. of the Lord's Ensign which He hath lifted up against them saith the LORD whose fire is in Zion h So the Sence is Either 1. whose Fire is continually burning upon the Altar in Zion which signifies his Presence and Residence there Or rather 2. who is and will appear to be in Zion like a Fire to defend his People and to consume their Enemies for which end God promiseth That He would be uâ—…o Ierusalem a wall of fire round about Zech. 2. 5. And that He would make the Governours of Judah like a hearth of fire among the wood and like a Torch of fire in a sheaf and that they should devour all the people round about Possibly these and the following Words may be thus rendred and that very agreeable to the Hebrew words Who will be a fire to wit a consuming Fire to him to the King of Assyria of whom he is here speaking in Zion from whence he will send forth that Fire which shall consume his Army Or for Zion for Zion's sake for the Prefix here rendred in frequently signifies for as hath been proved and a furnace to him in or for Ierusalem But this I onely propose leaving it to the Judgment of the intelligent Reader and his furnace in Ierusalem i The same thing repeated in other Words CHAP. XXXII 1. BEhold * Psal. 45. 1. Zech. 9. 9 a king b shall reign c Therefore Hezekiah was not King when this Prophecy was delivered And whereas some say That he speaks of the good Government of Hezekiah after the Destruction of Sennacherib it is easy to observe That his Government was as good before that time as afterward and that in the very beginning of his Reign he Ruled with Righteousness and the fear of God as the History plainly declareth in righteousness and princes c The Ministers of State and Justice and War under the King For a wise and good King will take care to have like Ministers shall rule in judgment a This seems to me to be a distinct Prophecy from the former and delivered at another time and probably before that which is related in the former Chapters For this is certain and confessed by all That the Prophecies are not alwayes set down in that order in which the Prophets delivered them The foregoing Prophecy seems to have been delivered not in the time of Ahaz for he sent to the Assyrian and not to the Egyptian for Help but in the days of Hezekiah who Rebelled against the King of Assyria as is said 2 Kings 18. 7. and was too prone to trust upon the staff of Egypt as the Assyrian expressly chargeth him there ver 21. To which Course it is likely he was drawn or tempted by some of his wicked Princes and Counsellours whom the Prophet therefore severely censures and condemns in the two foregoing Chapters And this seems to have been delivered in the time of Ahaz and to speak of Hezekiah and of his righteous and happy Government but withal as Hezekiah and his Reign was an eminent Type of Christ and of His Kingdom so this Prophecy looks thorough Hezekiah unto Christ as many other Scriptures in their literal Sence do unquestionably concern David which yet have a mystical Sence and are also meant of Christ in whom those things were more fâ—…lly and eminently accomplished Hezekiah a Type of Christ and Christ Typified by him 2. And a man d Either 1. the Man or King spoken of Or 2. each or every one to wit of his Princes That King shall not patch up an old Garment with new Cloth nor mingle good and bad together but shall take care to purge out all the corrupt Magistrates and as far as he can to settle good Ones in all places A man is oft put for every or any man as Isa. 2. 20. and 3. 5 6. and elsewhere shall be as an hiding place e Unto the People under their Government especially to such as are oppressed or injured by those who are more Potent than they from the wind f From the rage and violence of evil Men. and a covert from the tempest as
Consciences made them dread both the present Judgment here and the terrible Consequences of it hereafter Heb. Who shall dwell for us c. i. e. in our stead Who will interpose himself between God's Anger and us How shall we escape these Miseries That this is the Sence of this Question may be gathered from the Answer given to it in the following Verse in which he directs them to the right Course of removing God's Wrath and regaining His Favour 15. He that * Psal. 15. 2. 24. 4. walketh †Heb. in righteousnesses righteously u Who is just in all His dealings with Men of which the following Clauses explain it Which is not spoken exclusively as if Piety towards God were not as necessary as Righteousness towards Men but comprehensively this being one Evidence and a constant companion of Piety and speaketh †Heb. uprightnesses uprightly x Who speaks truly and sincerely what He really intends he that despiseth y That refuseth it not for politick Reasons as Men sometimes may do but from a contempt and abhorrency of injustice the gains of ‖ Or deceits oppressions that shaketh his hands from holding z Or from taking or receiving as this Verb signifies Prov. 4. 4. 5. 5. 28 17. That will not receive much less retain Bribes of bribes that stoppeth his ears from hearing of †Heb. bloods blood a Who will not hearken or assent to any Counsels or Courses tending to shed innocent Blood and shutteth his eyes from seeing evil b That abhorreth the very sight of Sin committed by others and guardeth his Eyes from beholding occasions of Sin of which see on Iob. 31. 1. 16. He shall dwell on †Heb. heights or high places high c Out of the reach of danger his place of defence shall be the munitions of rocks bread shall be given him his waters shall be sure d God will furnish him with all necessaries 17. Thine eyes shall see the king e First Hezekiah and then Christ as before in his beauty f Triumphing over all Enemies and Ruling his own People with Righteousness in which two things the beauty and glory of a King and Kingdome doth chiefly consist they shall behold †Heb. the land of far distance the land that is very far off g Thou shalt not be shut up in Ierusalem and confined to thine own narrow Borders as thou hast been but thou shalt have free Liberty to go abroad with honour and safety where thou pleasest even into the remotest Countries because of the great renown of thy King and the enlargement of his Dominions 18. Thine heart shall meditate terrour h This is Either 1. a Premonition concerning a future Judgment as if he said Before these glorious Promises shall be accomplished thou shalt be brought into great straits and troubles Or rather 2. a thankful Acknowledgment of deliverance from a former Danger as if he had said When thou art delivered thou shalt with pleasure and thankfulness recal to mind thy former Terrours and Miseries * 1 Cor. 1. 20. Where is the scribe where is the †Heb. weigher receiver where is he that counted the towers i These Words are Either 1. words of Gratulation and Insultation over the Enemy Thou shalt then say Where are the great Officers of the Assyrian Host They are no where they are not they are dead or slain Or rather 2. the words of Men dismayed and confounded such as proceeded from the Iews in the time of their distress and are here remembred to aggravate the present Mercy For the Officers here mentioned seem not to be those of the Assyrian Army who were actually fighting against the Iews and Ierusalem for then he would rather have mentioned the Captains of the host as the Scripture commonly doth in these cases than the scribes and receivers c. but rather of the Iews in Ierusalem who upon the approach of Sennacherib began to make Military preparations for the defence of the City and to chuse such Officers as were necessary and usual for that end such as these were to wit the scribe whom we call Muster-Master who was to make and keep a List of the Souldiers and to call them together as occasion required The receiver who received and laid out the Money for the Charges of the War and he that counted the Towers who surveyed all the parts of the City and considered what Towers or Fortifications were to be made or repaired for the Security of the City And unto these several Officers the People resorted with great distraction and confusion to acquaint them with all Occurrences or to quicken them to their several Works or to transact Matters with them as occasion required 19. * 2 Kin. 19. 32. Thon shalt not see a fierce people k As Moses said of the Egyptians Exod. 14. 13. So I say of the Assyrians that fierce and warlike People whom thou hast seen with great Terrour near the Walls of Ierusalem thou shalt see them again no more a * Deu. 28. 49. Jer. 5. 15. people of a deeper speech than thou canst perceive l A forreign Nation whose Language is abstruse and unknown to thee of a ‖ Or ridiculous or barbarous stammering tongue m Of which see on Isa. 28. 11. that thou canst not understand 20 Look upon Zion n Contemplate Zions beauty and safety and her glorious and peculiar Priviledges It is an Object worthy of thy deepest Meditation the city of our solemnities o This he mentions as the chief part of Zions Glory and Happiness that God was solemnly Worshipped and the solemn Assemblies and Feasts kept in her thine eyes shall see * Psal. 46. 5. 125. 1 2. Ierusalem a quiet habitation a tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken p Which was but very obscurely and imperfectly fulfilled in the literal Zion but was clearly and fully accomplished in the mystical Zion the Church of God in the times of the Gospel against which we are assured that the gates of Hell shall not prevail Mat. 16. 18. 21. ‖ Or but there glorious is the LORD we shall have a place c. But there q In and about Zion the glorious LORD will be unto us a place †Heb. broad of spaces or hands of broad rivers and streams r Though we have nothing but a small and contemptible Brook to defend us yet God will be as sure and strong a Defence to us as if we were surrounded with such great Rivers as Nilus or Euphrates which were a great security to Egypt and Babylon wherein shall go no galley with oars neither shall gallant ships pass thereby s But although they shall have from God the security of a great
12. 1. in and against which these Enemies are said to be gathered together Or 2. in the highest Heaven where God dwells in which this is said to be done because it was there decreed and appointed to be done behold * Jer. 49. 7. it shall come down upon Idumea p Upon the Edomites who though they were nearly related to the Israelites and were Circumcised as well as they yet were their most inveterate and implacable Enemies watching all opportunities and being ready to joyn with all those that attempted to Destroy them whereof we have many intimations and instances in Scripture But these are not named Exclusively but rather Comprehensively and Synecdochically for all the Enemies of God's Church of whom they were a considerable Part and an eminent Type and upon the people of my curse q To whom my Curse belongs or whom I have Cursed and devoted to utter Destruction as this Hebrew Word properly signifies to judgment 6. The sword of the LORD is filled with blood r Shall drink its fill of Blood The Metaphor is here taken from a great Glutton or Drunkard who is almost infatiable with Meat and Drink it is made fat with fatness and with the blood of lambs and goats with the fat of the kidneys of rams s By Lambs and Goats and Rams He means People of all ranks and conditions high and low rich and poor for * Zeph. 1. 7. the LORD hath a sacrifice t So he calleth this bloody Work because it was done by God's Command and for His Honour and therefore was a Service acceptable to him in Bozrah and a great slaughter in the land of Idumea u A chief City of Edom Isa. 63. 1. Ier. 49. 13. and a Type of those Cities which should be most opposite and mischievous to God's People 7. And the ‖ Or rhinocerots unicorns x Heb. the Reemim But what kind of Beast this is whether that Beast which is commonly called an Unicorn which seems to be but a Fiction in the Judgment of the Learned or a Rhinoceros or a wild Ox or Bull it is needless to trouble the ordinary Reader about it and the Learned may consult my Latine Synopsis upon Num. 23. 22. about it It is confessed That it was a Beast of great strength and fierceness and it is certain that it is Metaphorically used in this place to signify their Princes and Potentates shall come down y Shall be humbled and cast down The Seventy and Syriack render it they shall fall down as such Beasts do when they have received a deadly blow with them z With the Lambs and Goats and Rams last mentioned ver 6. and the bullocks with the bulls and their land shall be ‖ Or drunken soaked with blood and their dust made fat with fatness a With the Fat of the slain Sacrifices which shall be mingled with it 8. For it is the day of the LORD's * Chap. 63. 4. vengeance and the year of recompences for the controversy of Zion b This is the time which God hath long since appointed and fixed to avenge the cause of his oppressed and persecuted People against all their Enemies 9. * See Deut. 29. 23. And the streams c Which seem most secure from this Danger and much more the Land thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become burning pitch d Idumea shall be dealt with as Sodom and Gomorrah were even utterly Destroyed as it were by Fire or burning Pitch and Brimstone thrown down upon it from Heaven 10. It shall not be quenched night nor day * Rev. 14. 11. 18. 18. 19. 3. the smoke thereof shall go up for ever from generation to generation it shall lie wast none shall pass through it for ever and ever e It shall be irrecoverably ruined and shall remain as a spectacle of God's vengeance to all succeeding Ages 11. * Zeph. 2. 14. Rev. 18. 2. But the ‖ Or pelican cormorant and the bittern shall possess it the owl also and the raven shall dwell in it f The Inhabitants shall be wholly cut off and it shall be intirely possessed by those Creatures which delight in Deserts and wast Places See the same or like Expressions in the like case Isa. 13. 21 22. 14. 23. and he shall stretch out upon it the line of confusion and the * Zech. 3. 9. â—… 4. 10. stones of emptiness g He shall use the Line or the Stone or Plummet joyned to it not to build them but to mark them out to Desolation and Destruction as work-men commonly use them to mark what they are to pull down 12. They shall call the nobles thereof to the kingdom but none shall be there h They shall indeavour to heal their Breaches but in vain The remnant of the People shall seek for any fit Person and offer the Kingdom to him but they shall not find any such who shall be willing to undertake the Government and all her princes shall be nothing i Either shall be lost and cut off Or shall have no Courage oâ—… Strength left in them 13. And * Hos. 9. 6. thorns shall come up in her palaces nettles and brambles in the fortresses thereof k This is another Mark and Evidence of extream Desolation as it is also Hos. 9. 6. and * Chap. 13. 21. c. it shall be an habitation of dragons and a court for ‖ Or ostriches †Heb. daughters of the owl owls 14. †Heb. Zijim The wild beasts of the desert shall also meet with †Heb. Ijim the wild beasts of the island and the satyr shall cry to his fellow l See on Isa. 13. 21 22. the ‖ Or nightmonster scrich-owl also shall rest there m Because there shall be no Men left to disturb or affright them Isa. 17. 2. and find for her self a place of rest 15. There shall the great owl n Whether this or what other Creature is meant by this Hebrew Word the learned Reader may find largely discoursed in my Latine Synopsis upon this place For others it may suffice to know what all agree in that whether it be a Bird or a Serpent it is a Creature that lives in desert places make her nest and lay and hatch and gather under her shadow o As fearing no Disturbance from any Men. there shall the vultures also be gathered every one with their mate 16. Seek ye out of the book of the law of the LORD and read p When this Judgment is executed if you peruse this Book of holy Writ and particularly this Prophecy of mine you will find that all things shall exactly come to pass as I have told you no one of these shall fail none shall want her mate q As I have said
q The sence is either 1. Bring out of Captivity my people who were blind and deaf but now have their eyes and ears opened by my grace So this verse relates to the foregoing passages Or rather 2. O ye Idolatrous Gentiles produce or bring forth your false Gods which have eyes but see not and ears but hear not as is said Psal. 115. 5 6. So this verse belongs to the following context in which God reneweth his contest with Idols which in this verse he calleth blind and in the next verse proveth them so to be 9 Let all the Nations be gathered together and let the people be assembled r To plead the cause of their Idols with me * Chap. 41. 21. 22. who among them can declare this s This wonderful work of mine in bringing my people out of Captivity which I have already foretold and shall further declare and that so exactly that I shall name the person by whom this work shall be begun even Cyrus who is yet unborn and shall be so for above 200 years let any of your Heathen Gods do the like and shew us former things t Not things already past but such things as shall happen long before the return from the Captivity which yet your blind Idols cannot foresee See on Isa. 41. 22. let them bring forth their witnesses u Who can testify the truth and certainty of any such predictions of theirs that they may be justified x That they may be owned for true Gods which in that case I allow them to expect But of this argument see on Isa. 41. 22 23. or let them hear and say It is truth y Or if they can produce no evidence of any such thing as I am well assured that they cannot let them be silent and hear me and my witnesses as it follows in the next verse and let them confess that what I say is truth that I onely am the true God and that they are but vanity and falshood 10 Ye are my witnesses z They can produce no witnesses for themselves but you my people are able to witness for me that I have given you many plain demonstrations of my certain foreknowledge of future events by my predictions and promises delivered to you from time to time saith the LORD and my servant whom I have chosen a Either 1. Isaiah and other Prophets the singular word being put Collectively Or 2. Cyrus who is an eminent instance and proof of Gods foreknowledge Or 3. the Messiah as not onely Christians but even the Chaldee Paraphrast understands it who is called by this very title Isa. 42. 1. who also is the most eminent witness in this cause and that both passively as he and the time and place and other circumstances of his birth and life and death were particularly foretold by God in Scripture and actively as many future things were foretold by Christ of which we have many examples in the New Testament that ye may know and believe me and understand that I am he b He of whom the present dispute is or he whom I have affirmed my self to be That I onely am that true God whom we are now seeking in this debate * Chap. 41. 4. 44. 8. before me there was ‖ Or nothing formed of God no God formed neither shall there be after me c The Gods of the Heathens neither had a being before me nor shall continue after me Wherein more is understood than is expressed That whereas the Lord is God from everlasting to everlasting these false pretenders to the Deity are but of yesterday and shall shortly be abolished And withal he calleth them Formed Gods in way of contempt and to shew the ridiculousness of their pretence to the Divinity which are formed by the hands of men 11 I even I * Chap. 45. 21 Hos. 13. 4. am the LORD and besides me there is no saviour d That can and doth save his Worshippers Whereby he implies that the false Gods were not onely weak and unable to save their people but also were the destroyers of their people as being the great cause of their ruine 12 I have declared and have saved e I first foretold your deliverance and then effected it and I have shewed f I foretold it This branch he repeated because this is the principal argument used here and Chapter 41. to determine this controversy between God and Idols * Deut. 32. 12. when there was no strange god among you g And this I did when you did not worship any Idols and therefore it could not be pretended that you had this knowledge from them therefore ye are my witnesses saith the LORD that I am God 13 Yea †Heb. from the day before the day was h Before all time Or which is all one from all eternity Or Since the day was Since the Beginning of time and things in all ages since the creation of the world I am he i I am God and I have proved my self to be so and there is none k None of those which are called Gods that can deliver out of my hand l That can save them whom I will destroy Therefore they are impotent and consequently no Gods I will work and who shall †Heb. turn it back * Job 9. 12. Chap. 14. 27. 46. 10. let it m Nor can they hinder me in any other work which I resolve to do 14 Thus saith the LORD your Redeemer the holy One of Israel For your sake I have sent to Babylon n I have sent Cyrus and the Medes and Persians with him to war against Babylon to this very end and purpose that he might deliver you out of captivity and restore you to your Land according to my promise and have brought down o From that height of Power and glory to which they were advanced all their †Heb. barreâ—… nobles p Their Princes and great Commanders who as they are called Shields Psal. 47. 9. So here they are called Bars for the same reason because of that strength and defence which they give to their People and the Caldeans q The common People of Chaldaea together with their great men who had Palaces in Babylon whose cry is in the ships r Who make fearful outcries as they flee away from the Persians in Ships which they had opportunity to do because of their two great and famous Rivers Euphrates and Tigris and the several branches of them 15. I am the LORD your holy One s The holy One of Israel as he frequently stileth himself who sanctify and glorify my self in this and such other glorious Works with respect to you or for your benefit the creator of Israel your king 16 Thus saith the LORD which * Exod. 14. 22. Chap. 51. 10. maketh a way in the Sea and a * Josh.
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
Child by Sarah And this word alone seems to belong not only to this word wherewith it is joined but also unto the two following words especially if we consider the order of the words in the Hebrew Text where they lie thus for one or alone or when he was alone or but one I called him and blessed him and encreased him and blessed him and encreased him f Into a vast multitude when his condition was desperate in the eye of reason And therefore God can as easily raise and deliver his Church when they are in the most forlorn condition and seem to be dead and buried and consumed so that nothing but dry bones remain of them as it is declared at large Ezek. 37. 3 For g So this comes in as a reason why they should look unto or consider that famous example of Abraham and Sarah because they should find the like wonder wrought on their behalf Or Therefore or for the sake of Abraham my Friend and of that Covenant which I made with him and by which I promised to bless him and his seed for ever the LORD shall comfort Zion h His Church which is frequently called by that name both in the Old and New Testament he will comfort all her wast places and he will make her wilderness like Eden and her desart like the garden of the LORD i Although she shall be waste and desolate and like a Wilderness or Desart for a time yet she shall be restored and be made as pleasant and flourishing as the Garden of Eden was joy and gladness shall be found therein thanksgiving and the voice of melody 4 Hearken unto me my people k Seeing the Gentiles will hearken to me as I have formerly told you take heed that you Jews whom I chose to be my peculiar people do not reject my counsel nor forsake your own mercies as I fear you will do and give ear unto me O my nation for a law l A new Law even the Doctrine of the Gospel which ought to have the force of a Law with you and I expect your Obedience to it no less than to my Law delivered by Moses shall proceed from me and I will make my judgment to rest m Iudgment is here the same thing with Law in the former clause the word of God which is frequently called Iudgment as hath been observed again and again or the Evangelical Doctrine of which he saith that he will make it to rest i. e. settle and establish it whereby he may possibly intimate the stability and perpetuity of this light in the Church that it shall not be like the light of the Mosaical Dispensation which was only to shine for a season even untill the time of Reformation Heb. 9. 10. when all those dark shadows were to vanish and give place to the Sun of Righteousness and to that Kingdom and State that should never be moved as we read Dan. 2. 44. Heb. 12. 26 27 28. and in many other places for a light of the people n Heb. of or to the peoples not only to you Jews but unto people of all sorts and Nations who shall receive and walk in that light which you will reject and use all possible endeavours to extinguish 5 My righteousness o My Salvation as it is expounded in the next clause the Redemption of all my people both Jews and Gentiles which is the effect of his Righteousness either his Justice or his Faithfulness or his Mercy Goodness for all these are called by the name of Righteousness in Scripture and all these contributed to the work of Mans Redemption is near my salvation is gone forth p Shall shortly go forth my secret and eternal purpose of saving my People shall speedily be fulfilled and mine arms shall judg the people q Either 1. Shall destroy those People who obstruct or oppose this work Or rather 2. Shall subdue the Gentiles to mine Authority and rule them by my Word and Spirit which agrees best with the following clause the isles r The remote Countries of the Gentiles as Isa. 41. 1. 42. 4. and elsewhere shall wait upon me s Shall confidently expect and hope for this promised Righteousness and Salvation from me and from me only and not from Idols as they have none nor by any other way and on mine arm shall they trust 6 Lift up your eyes to the heavens and look upon the earth beneath for * Ps. 102. 26. Mat. 24. 35. the Heavens shall vanish away like smoak and the earth shall wax old like a Garment t The Heavens and Earth shall pass away either 1. Simply and by a substantial corruption or annihilation which yet is to be understood comparatively or conditionally that these should sooner vanish into nothing than Gods promise of Salvation should not be accomplished as when it is said Heaven and Earth shall pass away but my words shall not pass away Mat. 24. 35. It is thus expounded It is easier for Heaven and Earth to pass than for one tittle of the Law to fail Or 2. In regard of their present State and Properties and Use as Smoak is here said to vanish although the substance of it be not destroyed and they that dwell therein shall die ‖ Or as a 〈◊〉 in like manner u As they shall be dissolved as we read 2 Pet. 3. 11. and death is nothing else but a dissolution but my salvation shall be for ever and my righteousness shall not be abolished 7 Hearken unto me ye that know x That love and practise it as knowing is commonly used righteousness the people * Ps. 37. 31. in whose heart is my law y Who are tacitly opposed to the carnal Jews that had the Law written only in Tables Compare 2 Cor. 3. 3. Heb. 8. 10. * Mat. 10. 28. fear ye not the reproach of men z The censures of the carnal Jews who will load their believing and godly Brethren with a world of Reproaches but let not these things discourage you neither be ye afraid of their revilings 8 For * Ch. 50. 9. the moth shall eat them up a Your Reproaches shall be easily destroyed and so God will revenge your cause upon them and deliver you from their Reproaches like a Garment and the worm shall eat them like wool b but my Righteousness shall be for ever and my salvation from generation to generation l Like a woollen Garment which is sooner corrupted by Moths or such Creatures than linnen 9 Awake awake c Thou who hast carried thy self like one asleep and unconcerned for thy People and unable to save them The Prophet having foretold what great things God would do for his Church and longing for the accomplishment of them and knowing that Prayer was one means by which God fulfills his Promises he poureth forth this Prayer to God in his own
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
them to howl x By their tyrannical and unmerciful usage of them saith the LORD and my name continually every day is * Ezek. 36. 20 23. Rom. 2. 24. blasphemed y In stead of that praise and service which the Babylonians owe me for all their successes and Conquests they blaspheme me as if I wanted either Power or Goodwill to save my People out of their hands 6 Therefore my people shall know my name z They shall have sensible Experience of my infinite power and goodness in fighting for them and against you whereby they shall be able to put your blasphemous Tongues to silence therefore they shall know a Which word is understood from the foregoing clause as is very frequent in Scripture in that day b When I shall redeem my People which work was begun by the return of the Jews from Babylon and afterwards carried on and at last perfected by the coming of the Messiah that I am he that doth speak behold it is I c That all these promises are not the words of a weak or fickle or deceitful man but of him who is the Omnipotent and Unchangeable and Covenant-keeping God Or thus That I who have formerly spoken to you by my servants the Prophets for it was the Spirit of Christ which was and spake in them 1 Pet. 1. 11 do now speak to you in my own person being cloathed with flesh Which agrees well as with the Analogy of Faith and with divers other Scriptures so particularly with the next verse and with divers following passages which so evidently speak of the person and Kingdom of Christ that they cannot without great force be understood of any other 7 * Nah. 1. 15. Rom. 10. 15. How beautiful d These are words of rejoicing and admiration They are exceeding precious and acceptable upon the mountains e Of Zion and Moriah which are somtimes mentioned as one Mountain and sometimes as two Or in the mountainous Country of Iudaea to which these glad tidings were brought and from which they were spread abroad into other Countries are the feet f Which carry this welcome messenger or the messenger himself of him g Or of them For the singular number is oâ—…t put for the plural although it may be here emphatically used to signifie that although there were many Messengers yet one was the chief and Lord of the Embassy whose coming was more acceptable than the rest which suits excellently to the Messiah who is called the messenger of the Covenant Mal. 3. 1. and is oft said to be sent by God as Ioâ—… 6. 38. 8. 16 18. c. to publish the glad tidings of Salvation that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation h Those emphatical and repeated Expressions are a sufficient evidence that somthing further and better is here intended than their deliverance out of Babylon which in itself was but a very imperfect work and reached at first but to a few of that numerous People and was attended with many fears and sorrows and remainders of their bondage Ezra 9. 8 9. Neâ—…em 1. 3. and that although that was the beginning of these glad tidings yet they extended much further even to the coming of Christ by whom alone true Peace and Salvation were procured that saith unto Zion Thy God reigneth i It is true this might in some sort be said when God so over-ruled the affairs of the World and the heart of Cyrus that his People were freed from the Babylonish Captivity and restored into and setled in their own Land Although he that considers the state of Gods People in their own Land after their return will find that the reign of God in and over the World was not then either very conspicuous or glorious And therefore it seems far more reasonable to understand it of the days of the Messiah when God did discover and exercise his dominion over the World far more eminently than ever he had done from the beginning of the World until that time 8 Thy watchmen k Thy Ministers who shall descry the approach and coming of this heavenly King and Kingdom shall lift up the voice l Partly to give notice to all People of these glad tidings and partly by way of exultation to sing forth the Praises of God for this glorious day and Mercy as it here follows with the voice together shall they sing for they shall see m They shall understand and so be able to teach Divine Mysteries eye to eye n Very distinctly and clearly and familiarly their Eyes beholding the Eyes of this King of Glory as it is said of Zedekiah Jer. 34. 3. Thine Eyes shall behold the Eyes of the King of Babylon and as it is said Mouth to Mouth Numb 12. 8. and Face to Face Gen. 32. 30. Exod. 33. 11. Numb 14. 14. They shall see with their bodily Eyes the King of the Church or the Word made Flesh as they are said to have done Ioâ—… 1. 14. 1 Ioh. 1. 1. They shall be Eye and Ear-witnesses of the Words and Works of Christ and therefore their Testimony of these things shall be more certain and valuable when the LORD shall bring again Zion o When God shall compleat the work of bringing his Church out of Captivity which was begun at the return out of Babylon and perfected by Christs coming into the World 9 Break forth into joy * Ch. 49. 13. 55. 12. sing together ye waste places of Jerusalem p For you shall be restored unto your former and a far greater fertility for the LORD hath comforted his people he hath redeemed Jerusalem 10 The LORD hath made bare his holy arm q Hath discovered and put forth his great power which for a long time hath lain hid and seemed to be idle in the eyes of all the nations and * Ps. 98. 2. Luk. 3. 6. all the ends of the earth shall see the salvation of our God r All Nations of the World shall with astonishment behold the wonderful Work of God first in bringing his People out of Babylon and afterwards in their Redemption by Christ. 11 * Ch. 48. 20. 2 Cor. 6. 17. Rev. 18. 4. Depart ye depart ye go ye out from thence s Make haste O ye banished â—…ews to depart out of Babylon into your own Land that there I may meet with you and bless you and perform those further and greater things which I have promised there to do for you And this invitation was the more necessary because God foresaw that a great number of the Jews would upon worldly considerations continue in those forein Countrys in which they were settled and be very backward to return to the Holy Land touch no unclean thing t And when you go thence take heed that you carry not along with you any
14. in the courts of my holiness b As I have commanded Deut. 14. 23. in my Courts Holiness being put for God himself by a Metonymy of the Adjunct alluding to those anniversary Feasts and Thank-offerings that were to be eaten in those places about the Temple and perhaps in special to that part which was appropriated to the Priests implying herein that they should be all Priests and for ought I know here may be an allusion to the great Gospel-feast or Thank offering in the Lords Supper these Promises being not onely applicable to but do point at the Soul-protections and the Soul-provisions of the Church of Christ. 10 Go through go through the gates c It is doubled by way of Emphasis q. d. make hast to your own Land as if Cyrus should say get ye out of Captivity as soon as you will ch 48. 20. Or it may intimate an invitation issued out from them at Ierusalem to those that were scaâ—…tered about in the Captivity therein possibly typifying the going of Christs Disciples into the various parts of the World to bring those that were scattered up and down into the Church Or go meet the Gentiles whom God purposeth to bring into the Church that by pure Doctrine and your holy Lives they may be the sooner won * Ch. 40. 3. 57. 14. prepare-ye the way d Let them not have any obstructions in their way he seems to call upon others to prepare the way for them Thus Iohn was sent to prepare the way for Christ as was prophecied ch 40. 3. accordingly it is ordered to be cast up see ch 57. 14. of the people cast up cast up the high way gather out the stones e That there be no stumbling stone or offence in their way Or q. d. go to and fro and remove every scandal that they may boggle at Rom. 14. 13. The former notes the 〈◊〉 of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before this the 〈◊〉 〈◊〉 〈◊〉 â—…o 〈◊〉 lift up a standard f Aâ—… 〈◊〉 to Soldâ—…ers thaâ—… usâ—… 〈◊〉 up their 〈◊〉 〈◊〉 the Army may know whâ—…er to 〈◊〉 from 〈◊〉 quarters See 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be more viâ—…ble 〈◊〉 〈◊〉 11. 10 11 12. and 〈◊〉 〈◊〉 Christ held 〈◊〉 in the preaching of the Gospel for the people g Or over the People 11 Behold the LORD hath proclaimed h This may be understood of Cyrus his Proclamation being thereâ—… 〈◊〉 by God see 2 〈◊〉 36. 22 c unto the end of the world * Zech. 9. â—… 〈◊〉 〈◊〉 â—… 〈◊〉 1â—… 〈◊〉 say ye to the daughter of Zion i i. e. To 〈◊〉 〈◊〉 or the Church the sum of which Proclamation is in the following words Behold thy salvation k Either 1. The time of it is come chap 56. 1. 6â—… 1. Or rather 2. The Person that effects it thy Savior by a Meâ—… my oâ—… the Efficient Luk. 2. 30. cometh behold his * Ch. 4 1 Râ—…v 22 12. reward is with him and his ‖ 〈◊〉 〈◊〉 work l i. e. the Reward due to the woâ—…k the same thing with the former see of this on ch 4â—… 10. Or his work is ready cut out for him which he is to do Or he will industriously sâ—…t himself about the work that is before him Iâ—…h 4. 34. and he is said to bring it with him viz. the reward that he will give to his true Worshippers Or he brings eternal Salvation with him or the Reward of Redemption which is the Subject of the next Chapter before him 12 And they shall call them The holy people m Or they shall be called or they shall be a peculiar separate People co 4. 3. the redeemed of the LORD and thou shalt be called sought out n Or one sound that was lost see Ezek. 34. 16. Or 〈◊〉 oâ—…t or â—…or as one in great esteem one that the Gentiles should seeâ—… to join themselves withal so as to be one Church with â—…er That reproach should be wiped off from her that this is Sâ—… 〈◊〉 〈◊〉 man seeketh after Jer. 30. 17. Or cared for viz. by God whom he hath out of infinite Love gathered to himself a city not forsaken o See v. 4. The meaning is that thus they shall esteem the Gospel Church shâ—… shall be accosted with such salutations as these are the Holy People the Râ—…ned of the Lord c. CHAP. LXIII 1 WHo is this p In these two verses either the Prophet as in some vision or Exâ—…ly is put probably upon enquiry by God himself rather than by Christ or Micâ—…l or Iudas Macchabâ—…us as some have thought and the rather because this place doth thus suit best with chap. 59. 16 17. Or the Church makes enquiry and that with admiration who it is that appears in such a habit or posture v. 1. and why v. 2. that cometh from Edom q That is the Country of 〈◊〉 where Esau dwelt and Esau himself was sometimes called by this name Gen. 25. 30. and it is put Synecdoâ—…hically for all the Enemies of the Church as Moâ—… is Isa. 25. 10. See the Notes * â—…v 1â—… â—…3 with †〈◊〉 〈◊〉 died r Or 〈◊〉 Thus Christ is described Rev. 19. 13. and â—…o also ver 3. LXX the redness of Garments garments from Bozrah this that is †〈◊〉 〈◊〉 glorious in his apparel t Such as Generals are wont to march before their Armies in or great Conquerors that walk in state and Gallantry from their Conquests traveâ—…ing in the greatness of his strength u In or according to the Majesty of his Gate being an indication of the greatness of his strength and intimating that he hath throughly done his work and fears no pursuing Enemy as the Lion that keeps his Majestick Gate without the fear of any other Beâ—…st Prov. 3â—… 30. this notes the invincibleness of his Power and that it is his own strength he needeth not the help of Armies or other instruments and thus he will travel through all the Countries of his 〈◊〉 I that speak in righteousness x Here the Lord Christ 〈◊〉 〈◊〉 answer wherein he both allerts hiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…orm what he hath promised and that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Râ—… 19. 11. and hereby also he distinguhneth himself from all Idol Gods Isa. 45 19. 20. mighty to save y I have power to accomplâ—…n Salvation as â—…owerful as faithful Iâ—…a 19. 20. s The Capital City of 〈◊〉 see further ch 34. 6. a parallel Text and Edoâ—… and Bozra here are mentioned either 1. Not as relating to the places so called but by way of allusion to the Garments of this Conqueror Edom signifying Red and Bozrah a 〈◊〉 The one relating to his treading the Winepress and the other to the blood sprinkled upon his Garments v 3. the like manner of speaking you have Psal. 120. 5. Or rather 2.
your selves in the day of visitation h When I shall come to visit you in wrath as the next Words limit it and as this Phrase is oft used although sometimes it signifies a Visitation in mercy as Luk. 19. 44. and elsewhere and in the desolation which shall come from far i From the Assâ—…rious This he adds because the Israelites having weakned the Iews and being in Amity with the Syrians their next Neighbours were secure to whom will ye flee for help k To the Syrians as now you do But they shall be destroyed together with you as they were 2 Kings 16. and where will you leave l To be kept safe for your use and to be restored to you when you call for it your glory m Either 1. your Power and Authority which now you so wickedly abuse or 2. your Wealth got by Injustice as glory is taken Gen. 31. 1. Psal. 49. 16 17 c. 4 Without me they shall bow down n The Words thus translated seem to contain an Answer to the foregoing Questions In vain do you seek for a Refuge and Help from others for without me without my Favour and Help which you have forfeited and do not seek to recover and which I shall withdraw from you or because you are without me or forsaken by me you shall bow down notwithstanding all your Succours In the Hebrew here is a change of the Person and Number which is very usual in Prophetical Writings The Seventy and some others joyn these Words to the foregoing Verse and translate them thus that you may not bow down So the sence of the Place is What will you do to prevent your Captivity or Slaughter And it is true that the first Word is elsewhere taken for a Negative Particle But the former Translation seems more genuine under o Or rather in the place as this Particle signifies and is rendred by Interpreters Gen. 30. 2. 50. 19. Exod. 16. 29. Ios. 5. 8. and elsewhere of the prisoners or among the prisoners And so in the next Clause among or in the place of the slain the prisoners and they shall fall under the slain * Ch. 5. 25. â—… 12. For all this his anger is not turned away but his hand is stretched out still 5 ‖ Wo to the 〈◊〉 O †〈◊〉 Assyrian p So it is God's Call or Invitation to him to take the Charge and set upon the Work Or Wo to the Assyrian because though he do my Work yet he doth it in a wicked manner and for wicked Ends as we shall see * 〈◊〉 51. 20. the rod of mine anger q The Instrument of mine Anger wherewith I shall chastise my People ‖ 〈◊〉 though and the staff in their hand is mine indignation r Mine Anger against my People puts the Weapons of War into their Hand and gives them Strength and Success in this Expedition 6 I will send him s Not by express Commission but by the secret yet powerful Conduct of my Providence giving him both Occasion and Inclination to this Expedition against an hypocritical t See on ch 9. 17. nation and against the people of my wrath u The Objects of my just Wrath devoted to Destruction will I give him a charge x By putting this Instinct into his Mind to take the spoil and to take the prey and †Heb. to lay them a treading to tread them down like the mire of the streets y Which signifies that he should easily conquer them and utterly destroy them as he did after this time 7 * Mic. 4. 12. Howbeit he †Heb. will not mean so nor will his heart think so meaneth not so z He doth not at all design the Execution of my Will and the Glory of my Justice in punishing mine Enemies but onely to enlarge his own Empire and satisfie his own Lusts. Which is seasonably added to justifie God in his Judgments threatned to the Assyrian notwithstanding this Service neither doth his heart think so but it is in his heart to destroy and cut off nations not a few a To sacrifice multitudes of People to his own Ambition and Covetousness which is abominable Impiety 8 * 2 Kin. 18. 24 33. 19. 10. c. For he †saith Are not my Princes altogether kings b Equal for Power and Wealth and Glory to the Kings * Heb. will say of other Nations though my Subjects and Servants See the like Vaunts 2 Kings 20. 10 c. 9 Is not Calno as Carchemish c Have not I conquered one Place as well as another the stronger as well as the weaker Have I not from time to time added new Conquests to the old Calno seems to be the same with Calneh Gen. 10. 10. Amos 6. 2. a great and strong City Carchemish was a City upon Euphrates of which 2 Chron. 35. 20. Ier. 46. 2. is not Hamath as Arpad d Hamath was an eminent City of Syria not far from Euphrates called Hemath oâ—… Hamath the Great Amos 6. 2. of which see 2 Kings 14. 28. 17. 24. Ier. 49. 23 27. Arpad seems to have been an obscure Place not being elsewhere named Is not that as soon conquered as this is not Samaria as Damascus e Or Shall not Samaria be as Damascus Shall I not take that as I have done this City For although Damascus possibly was not yet taken by the Assyrian yet the Prophet speaks of it as actually taken because these Words are Prophetically delivered and supposed to be uttered by the King of Assyria at or about the Siege of Samaria when Damascus was taken 10 As my hand hath found f i. e. Hath taken as this Word is used Prov. 1. 13. and oft elsewhere the Antecedent being put for the Consequent because what men find they commonly take to themselves the kingdoms of the idols g Which worshipped their own proper Idols and vainly imagined that they could protect them from my Power He calls the Gods of the several Nations not excepting Ierusalem Idols by way of contempt because none of them could deliver their People out of his hands as he brags Isa. 37. 11 12. and because he judged them to be but Petty Gods far inferiour to the Sun which was the great God of the Assyrians and whose graven images did excel them h To wit in Reputation and Strength Which Blasphemy of his proceeded from his deep Ignorance of the True God of Jerusalem and of Samaria 11 Shall I not as I have done unto Samaria and her idols so do to Jerusalem and her idols i I shall certainly do it and neither God nor Man can hinder me 12 Wherefore k Because of this impudent Blasphemy it shall come to pass that when the LORD hath performed his whole work l Of chastising his People so long and so much as
he sees fit and necessary for them * 2 Kin. 19. 31. upon mount Zion and on Jerusalem I will †Heb. visit upon punish m Heb. visit to wit in wrath as before on v. 3. the fruit †Heb. of the greatness of the heart of the stout heart of the king of Assyria and the glory of his high looks n His insolent Words and Carriages proceeding from intolerable Pride of Heart 13 For he saith o Not onely within himself but before his Courtiers and others By the strength of my hand I have done it and by my wisdom p I owe all my Successes to my own Power and Valour and wise Conduct and to no other God or Man for I am prudent and I have removed the bounds q I have invaded their Lands and added them to my own Dominions as this Phrase is used Prov. 22. 28. Hos. 5. 10. of the people and have robbed their treasures r Heb. their prepared things their Gold and Silver and other precious things which they had long been preparing and laying in store and I have put down s Deprived of their former Glory and Power the inhabitants ‖ Or like many people like a valiant man 14 And my hand hath found as a nest t As one findeth young Birds in a Nest the nest being put for the Birds in it as Deut. 32. 11. No less easily do I both find and take them the riches of the people and as one gathereth eggs that are left u Which the Dam hath left in her Nest. This is more easie than the former for the young Birds might possibly make some faint resistance or flutter away but the Eggs could do neither have I gathered all the earth x All the Riches of the Earth or World An Hyperbole not unusual in the Mouths of such Persons upon such Occasions and there was none that moved the Wing or opened the mouth or peeped y As Birds do which when they see and cannot hinder the robbing of their Nests express their Grief and Anger by hovering about them and by mournful Cries 15 Shall the ax boast it self against him that heweth therewith z How absurd and unreasonable a thing is it for thee who art but an Instrument in God's hand and canst do nothing without his leave and help to blaspheme thy Lord and Master who hath as great a power over thee to manage thee as he pleaseth as a Man hath over the Ax wherewith he heweth or shall the saw magnifie it self against him that shaketh it ‖ Or as if a rod should shake them that lift it up as if the rod should shake it self against them that lift it up a Or as it is rendred in the Margin and by other Interpreters as if a rod should shake i. e. shall pretend to shake or should boast that it would or could shake which may easily be understood out of the foregoing words them that lift it up or as if the staff should lift up ‖ Or that which is not wood it self as if it were no wood b As if a Staff should forget that it was Wood and should pretend or attempt to lift up it self either without or against the man that moveth it Which is absurd in the very supposition of it and were much more unreasonable in the practice Nor are thy Boasts less ridiculous 16 Therefore shall the Lord the Lord of hosts c The Sovereign Lord and General of thine and all other Armies send among his †Heb. fatnesses fat ones leanness d Strip him and all his great Princes and Commanders of all their Wealth and Might and Glory and under his glory he shall kindle a burning like the burning of a fire e He will destroy his numerous and victorious Army and that suddenly and irrecoverably as the Fire doth those combustible things which are cast into it Which was fulfilled 2 Kings 19. 25. 17 And the light of Israel f That God who is and will be a comfortable Light to his People shall be for a fire g To the Assyrians who shall have Heat without Light as it is in Hell and his holy One for a flame and it shall burn and devour his thorns and briers h His vast Army which is no more able to resist God than dry Thorns and Briers are to oppose the Fire which is kindled among them in one day 18 And shall consume the glory of his forest i Of his great Army which may not unfitly be compared to a Forest either for the multitude of their Spears which when lifted up together resemble the Trees of a Wood or Forest or for the numbers of Men which stood as thick as Trees do in a Forest. and of his fruitful field k Of his Soldiers which stood as thick as Ears of Corn do in a fruitful Field Heb. of his Carmel Wherein it is not improbably conjectured by our late most Learned Mr. Gataker that there is an Allusion to that Brag of the Assyrian who threatens that he would go up to the sides of Israels Lebanon and to the forest of his Carmel and there cut down the tall cedars thereof Which though it was not uttered by the Assyrian till some years after this time yet was exactly foreknown to God who understandeth mens thoughts and much more their Words afar off Psal. 139. 2 3 4. and therefore might direct the Prophet to use the same Words and to turn them against himself Whereas thou threatnest to destroy Israel's Carmel I will destroy thy Carmel †Heb. from the soul and even to the flesh Job 14. 22. both soul and body l i. e. Totally both inwardly and outwardly both Strength and Lise Heb. from the soul even to the flesh Which may possibly signifie the manner of their Death which should be by a sudden Stroke of the destroying Angel upon their inward and vital Parts which was speedily followed by the consumption of their Flesh. See Isa. 37. 35 36. and they shall be m The State of that King and of his great and valiant Army shall be as when a standard-bearer fainteth n Like that of an Army when their Standard-bearer either is slain or rather flees away which strikes a Panick Terrour into the whole Army and puts them to flight 19 And the rest of the trees of his forest o The Remainders of that mighty Host. shall be †Heb. number Job 16. 22. few that a child may write them p That they may be easily numbred by the meanest Accomptant A Child may be their Mustermaster 20 And it shall come to pass in that day that the remnant of Israel and such as are escaped of the house of Jacob q Such Ieus as shall be preserved from that sweeping Assyrian Scourge by which great numbers both of Israel and Iudah were destroyed