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
thoroughly instructed in Religion Gen. 18. 19. and doubtless did willingly embrace it and submit to this Sacrament which is not of thy seed 13 He that is born in thy house and he that is bought with thy Money must needs be Circumcised And my Covenant shall be in your Flesh for an Everlasting Covenant t So it was and is properly in regard of the thing signified to all true Beleivers and for the sign it is so called because it was to endure through all Generations till the coming of the Messias The word Olam here and elsewhere rendred everlasting or for ever being oft used to express not only simple eternity but any long continuance for many ages yea sometimes for a mans Life See Exod. 21. 6. Deut. 15. 17. 1 King 9. 3. 14 And the uncircumcised man-child * Or rather And as for the uncircumcised man-child So the nominative is put absolutely as is frequent in the Hebrew Tongue whose Flesh of his fore-skin is not circumcised u Or Who shall not circumcise the Flesh of his fore-skin For the Hebrew verb may be rendred actively Which seems best here because the punishment seems more justly to belong to the Parent who was guilty of this neglect than to the Child who was not capable of this precept and therefore not guilty of the violation of it And this may further appear from Exod. 4. 24 25. where God seeks to kill not the Child but the Father Moses for this sin And the Flesh of the Childs Foreskin is rightly called the Flesh of his i. e. The Parents Foreskin because the Child is a part and the possession of his Parent So that this threatning concerns only grown persons and of them only such as shall willfully and unnecessarily neglect this duty For otherwise it was neglected by the Israelites for forty years together in the Wilderness Ios. 5. 7. without any token of Gods displeasure for it that soul shall be cut of from his People x This phrase denotes either 1. An exclusion from fellowship with Gods People and from all the promises priviledges and blessings belonging to them either in this Life or that to come Or rather 2. An untimely and violent death as may be gathered from Exod. 31. 14. to be inflicted by the Magistrate to whom God committed the execution of this as well as other Laws and in case of his neglect and default or the secrecy of the fact by the extraordinary hand of God who sometimes ascribes this act to himself as Levit. 17. 10. and 20. 6. He hath broken my Covenant y That sacred bond which tyed him and me together and by his neglect and contempt of the condition required on his part he hath forfeited the blessing promised on my part 15 And God said unto Abraham as for Sarai thy Wife thou shalt not call her Name Sarai but Sarah z Sarai signifies my Lady or my Princess which confines her dominion to one Family but Sarah signifies either a Lady or Princess simply and absolutely without restriction or the Princess of a multitude the Hebrew letter he being taken out of Hamon and added to her Name as it was to Abrams Name shall her Name be 16 And I will bless her and give thee a Son also of her Yea I will bless her and †Heb. she shall become Nations she shall be a mother of * Chap 35. 11. Nations Kings of people shall be of her 17 Then Abraham fell upon his face and laughed a Through admiration and holy rejoycing at so great a blessing not through unbelief as Sarah did Gen. 18. 12. 13. as appears from Rom. 4. 19 20. And though the outward act was the same in both yet God discerned their differing dispositions and intentions therein and said in his heart shall a Child be born unto him that is an hundred years old and shall Sarah that is ninety years old bear 18 And Abraham said unto God O that Ishmael might live before thee b Grant O Lord that the giving of one Son may not be joyned with the taking away of another that Ishmael may faithfully serve thee and may have a share in thy favour and gracious Covenant For this seems to be the meaning of this phrase of living before God or in Gods presence by comparing a parallel phrase of walking before God ver 1. and elsewhere and an opposite phrase from thy face shall I be hid Gen. 4. 14. 19 And God said * Chap. 18. 10. and 21. 2. Sarah thy Wife shall bear thee a Son indeed and thou shalt call his name Isaac c Which signifies laughter not from Sarahs laughter which as yet had not happened but from Abrams past laughter ver 17. and future joy in his Son and I will establish my Covenant with him for an Everlasting Covenant and with his seed after him 20 And as for Ishmael I have heard thee ‖ To wit in part or so far as is here expressed and probably as to the chief blessing of the Covenant to wit the forgiveness of his sins and eternal Life as the Hebrew Doctors and some others collect from Gen. 25. 17. and from other considerations behold I have blessed him and will make him fruitful and will multiply him exceedingly * Chap. 25. 16. twelve princes shall he beget and I will make him a great nation 21 But my covenant will I establish with Isaac d The Covenant of the promised Seed to come out of his Loins and of Life and Salvation to accrue to himself and to his posterity by vertue of that Seed In comparison whereof God speaks slightly of all the Temporal blessings conferred upon Ishmael though in themselves they were great and glorious By which it may sufficiently appear that Abrahams Faith whereby he is said to be justified Rom. 4. Had a farther reach in it than to his own immediate Child even to the Messias whose Day therefore Abraham is said to have seen Ioh. 8. 56. whom Sarah shall bear unto thee at this set time in the next year 22 And he left of talking with him and God went up e To Heaven in a visible manner as it seems he conversed with him in some visible shape Compare Gen. 35. 13. Iudg. 13. 20. from Abraham 23 And Abraham took Ishmael his Son and all that were born in his house and all that were bought with his money every male among the men of Abrahams house and circumcised the flesh of their fore-skin f Partly by his own hand and partly by the help of others whom he by Divine instinct called to and directed in that work in the self-same day g In which God appeared to him and gave the command So he made hast and delayed not to execute Gods command And his Servants also yielded a ready and chearful obedience to this severe and painful precept being moved thereunto by Abrahams example and soveraign Authority by
Rom. â—…4 19. Heb. 11. 11 12. Abraham and Sarah were old and well stricken in age and it ceased to be with Sarah after the manner of women r As to those monethly effluviums peculiar to her Sex which are necessary to Conception Compare Gen. 31. 35. 12 Therefore Sarah laughed s Not from joy and admiration but from distrust and contempt as if it were incredible within herself t Heb. In her heart i. e. she secretly derided it though none but her self as she thought knew it saying * Luk. â—… 18. After I am waxed old shall I have pleasure u Not so much in the conception as in the education and fruition of a Child my * 1 Pet. 3. 6. Lord being old also 13. And the LORD said unto Abraham Wherefore did Sarah laugh saying shall I of a surety bear a Child which am old 14 * Jer. 32. 17. Zech. 8. 6. Luk. 1. 37. Is any thing too hard for the LORD x †Chap. 17. 21. at the time appointed will I return unto thee according to the time of life and Sarah shall have a son * Heb. Hid from God So the sense is though she laughed onely in her heart it is not unknown to me Or rather too wonderful for God to effect Which best suits with the following words 15 Then Sarah denied y From the sense of guilt and the discovery of her shame and the expectation of a sharp rebuke both from this person and from her husband saying I laughed not for she was afraid y From the sense of guilt and the discovery of her shame and the expectation of a sharp rebuke both from this person and from her husband and he said Nay but thou didst laugh 16 And the men rose up from thence and looked towards Sodom and Abraham went with them * 3 Joh. 6. to bring them on the way z A Civility usual then and afterwards See Act. 20. 38. and 21. 5. Rom. 15. 24. 1 Cor. 16. 11. 17 And the LORD said * Amos 3. 7. shall I hide from Abraham a q. d. I will not cannot hide it It is against the laws of Friendship to conceal my secrets from him The interrogation here is in effect a negation as elsewhere Compare 2 Sam. 7. 5. with 1 Chron. 17. 4. and Matth. 7. 16. with Luke 6. 43. See also Amos 3. 7. that thing which I do 18 Seeing that Abraham shall surely become a great and mighty nation and all the nations of the Earth shall be * Chap. 12. 3. and 22. 18. Acts 3. 25. Gal. 3. 8. blessed in him b q. d. Seeing I have done greater things for him how can I deny him the less Compare the argument Rom. 8. 32. Gods ways are not like mens ways Former favours to men are arguments why they should do no more but to God they are motives for the adding of new ones 19 For I know him c I know him to be such an one as I am now describing Or I know this concerning him which now follows Others I love him and therefore cannot conceal this from him Words of Knowledge being oft put for Love as Ier. 1. 5. and 24. 5. Hos. 13. 5. Amos 3. 2. that he will command d Or Instruct as the word is used Levit. 14. 5. Deut. 20. 18. and 27. 3. It will not be in vain that I tell him this and give him occasion to pray and to tast my goodness in answering prayers because he will not smother these things in his own breast but manifest them to others and teach them how good God is who so readily complies with the desires and prayers of men and how terrible he is to incorrigible sinners and how evil and bitter a thing it is to sin against God And so I shall get the end I aim at in all my works which is that they may be known for the good of others that they may learn by such examples his children and his houshold after him e Who will live when he is dead He will so diligently imprint these things in their minds that they shall never forget them and they shall keep the way of the LORD f i. e Observe and walk in the way of Gods precepts q. d. He shall not lose his design or labour for what he teacheth they shall learn and practise See Psal. 51. 15 c. to do justice and judgment g i. e. To do all things that are good and right and just both to God and Men. Compare Psal. 119. 121. that the LORD may bring upon Abraham that which he hath spoken of him h i. e. That Abraham and his posterity keeping the conditions of the Covenant required on their part God may without any blemish to his honour or justice give all those good things which he hath promised to them 20 And the LORD said Because * Chap. 4. 10. and 19. 13. Jam. 5. 4. the cry i Sins are said to cry when they are gross and manifest and impudent and such as highly provoke God to anger of Sodom and Gomorrha k He names only these two as being the most eminent in state and exemplary in wickedness but under them he includes the rest as appears by the story is great and because their sin is very grievous 21 I * Chap. 11. 5. will go down now and see l i. e. Enquire into the truth of the thing God here speaks after the manner of men and for the example and instruction of Judges to search into causes ere they pass sentence whether they have †Heb. made a full end done altogether m Heb. Whether they have made a consummation or accomplishment i. e. whether they have filled up the measure of their sins Compare Gen. 15. 16. Matth. 23. 32. Iames 1. 15. according to the cry of it which is come unto me and if not I will know 22 And the men n i. e. Two of them For the third stayed with Abraham as it here follows turned their faces from thence and went toward Sodom but Abraham stood yet before the LORD o The third of these persons whom now he perceived to be the Lord himself who had assumed an humane shape 23 And Abraham drew near p i. e. Approached unto God to enquire of him and to pray unto him For so the phrase of drawing near to God is used 1 Sam. 14. 36. Psal. 73. 28. Isa. 29. 13. Heb. 10. 22. and said wilt thou also destroy the righteous with the wicked 24 * Jer. 5. 1. Peradventure there be fifty righteous within the City q i. e. in the Cities concerned as appears by ver 20. 19. 25. The singular number for the plural as is frequent as Gen. 3. 2. 1 Chron. 10. 1. compared with 1 Sam. 31. 1. and oft elsewhere Or the City Sâ—…om alone is mentioned but the rest
is called either because he was her husband for which cause Sarah called Abraham Lord 1 Pet. 3. 6. or because she had been his maid-servant as Concubines oftentimes were as Gen. 30. 3 9. 27 And her lord rose up in the morning and opened the doors of the house and went out to go his way and behold the woman his concubine was fallen down at the door of the house and her hands were upon the threshold f The posture either of one that had fallen down or of one that was layed down to sleep her hands or arms for the Hebrew word signifies both leaning upon the threshold and being put under her head and therefore he thought to awake her and raise her up 28 And he said unto her Up and let us be going But none answered g For she was dead as is said Iudg. 20. 5. then the man took her up upon an ass and the man rose up and gat him into his place 29 ¶ And when he was come into his house he took a knife and laid hold on his concubine and divided her together with her bones h Or according to her bones according to the joints of her Body for there he made the division This might seem to be a Barbarous and inhuman act in it self but may seem excusable if it be considered that the sadness of the Spectacle did highly contribute to stir up the zeal of all the Israelites to avenge his Concubines death and to execute Justice upon such profligate Offenders and was necessary especially in this time of Anarchy and general Corruption Iudg. 17. 6. to awaken them out of that Lethargy in which all the Tribes lay into twelve pieces i That one piece might be sent to every Tribe whereof none to Levi because they would meet with it in every Tribe being dispersed among them but one to Benjamin for he might well presume that they would as much abhor so villanous an Action though done by some of their own Tribe as any of the rest and sent her into all the coasts of Israel k By several messengers by whom also he sent a particular Relation of the Fact 30 And it was so that all that saw it said There was no such deed l So wicked and abominable done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day consider of it take advice and speak your minds m Let us meet together and seriously consider and every one freely speak what is to be done in this case CHAP. XX. THEN all the children of Israel a i. e. A great number and especially the Rulers of all the Tribes except Benjamin v. 3 12. went out b From their several habitations and the congregation was gathered together as one man c i. e. With one consent from Dan even to Beersheba d Dan was the Northern border of the Land near Lebanon and Beersheba the Southern border Gen. 21. 33. Compare 1 King 4. 25. with the land of Gilead e Beyond Iordan where Reuben Gad and half Manasseh were unto the LORD f As to the Lords Tribunal for God was not only present in the place where the Ark and Tabernacle was but also in the Assemblies of the Gods or Judges Psal. 82. 1. and in all the places where Gods name is recorded Exod. 20. 24. and where two or three are met together in his name Matth. 18. 20. for his service and to seek for Counsel and mercy from him compare Iudg. 11. 11. in Mizpeh g A place in the borders of Iudah and Benjamin and therefore ascribed to both of them Ios. 15. 38. and 18. 26. This they chose as a place most fit and proper in many respects First as a place they used to meet in upon Solemn occasions See Iudg. 10. 17. and 11. 11. 1 Sam. 7. 5 16. and 10. 17. Secondly For its convenient Scituation for all the â—…ribes within and without Iordan Thirdly As being near the place where the Fact was done that it might be more throughly examined and not far from Shiloh where the Tabernacle was whither they might go or send if need were 2 And ‡ Hebr. the corners the chief h Heb. the corners i. e. the Nobles and Rulers which are oft so called because like corner-stones they both unite and support and adorn the whole Building Or and four hundred thousand It is an Ellipsis of the Particle and of which Examples have been given before for the chief of the People were not so many but the common Soldiers and these were all Foot-men whereas many of the Rulers rid upon Horses or Asses Iudg. 5. 10. and 10. 4. and 12. 14. The number is here set down to shew both their zeal and forwardness in punishing such a Villany and the strange blindness of the Benjamites that durst oppose so great and united a Body and that the success of Battelâ—… depends not upon great numbers seeing this great Host was twice defeated by the Benjamites but wholly upon Gods blessing of all the people even of all the tribes of Israel presented themselves in the assembly of the people of God four hundred thousand i foot-men k For horse-men they had few or none in their Armies that drew sword 3 Now the children of Benjamin heard l Like Persons unconcerned and resolved they neither went nor sent thither partly from their own pride and stubbornness and self-confidence partly because as they were loath to give up any of their Brethren to Justice so they presumed the other Tribes would never proceed to a War against them and partly from a Divine infatuation hardening that wicked Tribe to their own Destruction that the children of Israel were gone up to Mizpeh Then said the children of Israel Tell us m The Verb is of the Plural Number because they speak to the Levite and his Servant and his Host who doubtless were present upon this occasion how was this wickedness 4 And ‡ Hebr. the man the Lâ—…vite the Levite n To whose Relation the other two gave their consent the husband of the woman that was slain answered and said I came into Gibeah that belongeth to Benjamin I and my concubine to lodge 5 And the men of Gibeah rose up against me and beset the house round about upon me by night and thought to have slain me o Except I would either submit to their unnatural Lust which I was resolved to withstand even unto death or deliver up my concubine to them which I was forced to do and my concubine have they ‡ Hebr. humbled forced that she is dead 6 And I took my concubine and cut her in pieces and sent her throughout all the country of the inheritance of Israel for they have committed lewdness and folly p i. e. A lewd folly most ignominious and impudent Wickedness in Israel 7 Behold
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
contentions and other miscarriages and would doubtless take occasion thence to disparage the true Religion And it must be remembred that these are the words not of Abram but of Moses who knowing that the Canaanites were then speedily to be turned out of the Land intimates that the case was otherwise in Abrams days when the Canaanites were possest and were likely to continue the Possessors and Lords of the Land 8. And Abram said unto Lot g The elder and wiser and worthier person relinquisheth his own right to his inferiour for peace sake leaving us a noble example for our imitation Let there be no strife I pray thee between me and thee and h Or or between c. and for or as Exod. 21. 17. and Psal. 8. 5. compared with Mat. 15. 14. Heb. 2. 6. for there was no strife between Abram and Lot though he feared it might pass from the feet to the head my herds-men and thy herds-men for we be †Heb. men brethren See Chap. 11. 27. Exod. 2. 13. Act. 7. 26. Brethren i i. e. Both by nature near kinsmen as the word brother is oft used and in the Faith and Religion too amongst whom contentions are very indecent and scandalous 9. Is not the whole land before thee k i. e. Open to thy view and free to chuse which part thou pleasest as thou canst agree with the owners I give thee full power to chuse before me See a like phrase Gen. 20. 15. and 34. 10 21. and 47. 6. separate thy self I pray thee from me if thou wilt take l This and the following supplement are easily gathered both from the words of this and the 11 verse and from the nature of the thing And the Hebrew Language being a concise or short language such supplements are frequently necessary and very usual Compare 2 Chron. 10. 12. with 1 King 12. 11. and 2 Sam. 23. 8. with 1 Chron. 11. 11. the left hand then I will go to the right or if thou depart to the right hand then I will go to the left 10. And Lot lifted up his eyes and beheld all the plain of Jordan m A great plain so called because there the pleasant River Iordan divided it self into divers little streams or rivulets which having no visible out-let into the Sea by degrees and in several places insinuated themselves into the Earth which made it very fruitful and excellent for Lot's purpose But this lovely plain was afterwards transformed by divine vengeance into a filthy Lake or dead Sea Gen. 19. that it was well watered every where before the LORD destroyed Sodom and Gomorrha even as the garden of the LORD n i. e. Either 1. Like that famous Garden of Eden which God himself planted Gen. 2. 10. The like comparison we meet with Isa. 51. 3. Ezek. 28. 13. and 31. 8. Or 2. Like some excellent Garden for excellent things are thus expressed as the host of God 1 Chron. 12. 22. i. e. a great host Cedars of God Psal. 80. 10. like the land of Egypt o A Land of eminent fertility by the influence of that great River Nilus Antiently celebrated as the Granary of other Countries See Ezâ—…k 31. as thou comest unto Zoar p i. e. To Bela Gen. 14. 2. afterwards called Zoar Gen. 19. 22. and here so called by a Prolepsis But these words are not to be joyned with the words immediately going before as if Egypt was commended for its fertility in that part of it from which men go to Zoar but with the more remote words and the sense is as the words of the Text are transplaced and rendred by some that the plain of Iordan was before the Lord destroyed it and its Cities Sodom and Gomorrha watered every where even to Zoar or even until thou comest i. e. till a man come to Zoar. i. e. all the way which leads from the place where Abram then was to Zoar. And such transpositions are not unusual as we shall see hereafter 11. Then Lot chose him all the plain of Jordan And Lot journyed East q Heb. From the East Or Eastward as the Hebrew particle mâ—… is sometimes used See Gen. 2. 8. 2 Sam. 2. 2. compared with 1 Chron. 13. 6. and they separated themselves the †Heb. a man 〈◊〉 his brother one from the other 12. Abram dwelt in the Land of Cannaan and Lot dwelt in the Cities of the plain and pitched his Tent toward Sodom 13. But the men of Sodom were * Ezek. 16. 49. wicked and sinners before the LORD r Eminent noted and impudent sinners See Gen. 18 20. Ezek. 16. 49. which is here added as a secret reproof to Lot who was either careless in his enquiry into the dispositions and manners of those among whom he intended to fix his abode which for many reasons he should have searched ouâ—… Or he was willing to expose himself to all the hazards which he might incurre by their Neighbourhood and familiarity 〈◊〉 the sweetness and fertility of the Soil An errour which is frequently committed by men in the choice of their Habitations and which oft costs them dear as it did Lot in the following story exceedingly 14. And the LORD said unto Abram after that Lot was separated from him s To Comfort him now when he was alone and in a worse soil than Lot had chosen Lift up now thine eyes and look from the place where thou art North-ward and South-ward and East-ward and West-ward 15. For all the Land which thou seest t Object Abram could see but a little part of the Land Answ. 1. He might now possibly be upon a Mountain from whence he might have a large prospect every way 2. He gave him all that he saw but not onely that but also the rest of the Land and therefore he bids him walk through and view the whole Land ver 17. * Chap. 12. 7. and 26. 4. Deut. 34. 4. to thee u Quest. How was the Land given to Abram when it is expresly said He i. e. God gave him none inheritance in it no not so much as to set his foot on Acts 7. 5. Ans. 1. God gave Abram the right to it though not the actual possession of it until the time that God appointed â—… As God gave the right of the Kingdom to David but not the possession till Sauls Death 2. God explains himself to thee and to thy Seed i. e. to thee that is to thy Seed and that for thy sake the particle and being put oft for that is as 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Eph. 1. 3. and in many other places as we shall see will I give it and to thy seed for ever x Quest. How for ever when after some hundreds of years they were turned out of it Answ. 1. This promise was made to them upon condition of their Obedience which is oft expressed in other places as
are comprehended under it either because of its eminency or because they were subject or subordinate to it as may seem probable from the History Gen. 14. wilt thou also destroy and not spare the place for the fifty righteous that are therein 25. That be far from thee to do after this manner to slay the righteous with the wicked and that the righteous shall be as the wicked that be far from thee * Job 8. 3. and 34. 17. Rom. 3. 6. shall not the judge of all the Earth r Now he clearly perceiveth that this person was no less than the Creator Governour and â—…udge of the World even the second person in the blessed Trinity to whom that Title and work is ascribed as Iohn 5. 22 27. Acts 10. 42. and 17. 31. do right s He speaks not this as if it were simply unjust for God to involve the righteous in the same temporal destruction with the wicked for he knew very well and by his own experience that there was not a just man upon Earth that did good and sinned not Eccles. 7. 20. and therefore no such just man who did not for his own sin deserve that death and destruction which is the proper wages of sin Rom. 6. last But he speaks not here of strict and rigorous justice but of that moderate and equitable way which God is pleased to use with the Sons of Men and of that right to temporal deliverances which by vertue of Gods gracious Covenant and Promise did accrue to Pious and Vertuous persons especially in the times of the Old Testament when temporal promises were more expresly and particularly made to good men 26 And the LORD said if I find in Sodom fifty righteous within the City then I will spare all the place for their sakes 27 And Abraham answered and said Behold now I have taken upon me to speak unto the LORD which am but dust and ashes t In regard of the composition of my body which was taken out of the dust and shall return into it again See Gen. 3. 19. Iob 4. 19. Eccles. 12. 7. 1 Cor. 15. 47 48. 28 Peradventure there shall lack five of the fifty righteous wilt thou destroy all the City for lack of five u Heb. for five or because of five to wit which are lacking or wanting The same supplement we have also Psal. 109. 24. Lam. 4. 9. And he said If I find there forty and five I will not destroy it 29 And he spake unto him yet again and said Peradventure there shall be forty found there And he said I will not do it for forties sake 30 And he said unto him Oh let not the LORD be angry and I will speak Peradventure there shall thirty be found there And he said I will not do it if I find thirty there 31 And he said Behold now I have taken upon me to speak unto the LORD Peradventure there shall be twenty found there And he said I will not destroy it for twenties sake 32 And he said * Judg. 6. 39. Oh let not the LORD be angry and I will speak yet but this once x Abraham in modesty could proceed no further and being a good man himself he had a charitable opinion of others and thought there certainly were so many good men in all those Cities especially including Lot and his Family No doubt Abraham remembered Lot in his Prayers but that large and generous soul could not content himself with Lots preservation but aims at the saving of the whole Cities which when he saw was doubtful and unlikely he prayed for his deliverance out of that common destruction as may be gathered from Gen. 19. 29. Peradventure ten shall be found there And he said I will not destroy it for tens sake 33 And the LORD went his way assoon as he had left communing with Abraham and Abraham returned unto his place CHAP. XIX 1. AND there came a Even those two which departed from Abraham Chap. 18. 22. and now were come to Lot the third yet staying and communing with Abraham two Angels b So they truly were though they be called Men chap. 18. to Sodom at even c Of the same day on which they departed from Abraham and Lot sat in the gate of Sodom d Where he sat either to observe the administration or corruption of justice there for the seats of Judicature were in the gates Or rather to wait for strangers to whom he might exercise kindness and hospitality and Lot seeing them rose up to meet them and he bowed himself with his face toward the ground 2 And he said Behold now my Lords * Heb. 13. 2. turn in I pray you into your servants house and tarry all night and * Chap. 18. 4. wash your feet and ye shall rise up early and go on your ways ‖ And so this will be no hindrance to your occasions And they said * See Luk. 24. 28. Nay but we will abide in the street all night e This was no untruth but really intended by them in the present state of things and upon supposition that Lot should press them no further but they also intended if Lot was earnest with them to comply with him Their first denial was but decent and an act of civility and in them it was a design to discover Lots Piety and Hospitality and to manifest the great difference between him and the barbarous Sodomites and the reason and justice of Lots deliverance and their destruction 3 And he pressed upon them greatly and they turned in unto him and entered into his house and he made them a feast and did bake unleavened bread f Because that was sooner prepared that so they might eat it and after that go to Bed in due time and they did eat 4 But before they lay down ‖ To sleep of which this word is used Gen. 28. 13. Levit. 14. 47. and. 26. 6. the men of the City even the men of Sodom compassed the house round both old and young all the people from every quarter g Some to exercise villany and some to please themselves with the contemplation of it and some out of curiosity c. This is added to shew how universally corrupt they were and that there were not ten righteous men there 5 And they called unto Lot and said unto him where are the men which came in to thee this night bring them out unto us that we may know them h Either know who they are Or rather abuse them as Lots answer explains it and so that word is used Gen. 4. 1. Nâ—…b 31. 17. Iudg. 19. 22. And for the sin here committed see Levit. 18. 22. and 20. 13. Rom. 1. 26 27. 1 Câ—…r 6. 9. Iudâ—… vâ—…r â—… They openly and impudently profess their wicked intention for which they are branded Isa. 3. 9. and this intention of theirs is the more probable because
for a prey as it is expressed Ier. 38. 2. look not behind thee y Like one that grieves either for the loss of thy pleasant habitation or vast estate or for those cursed miscreants justly devoted to this destruction And this command though given to Lot alone yet was directed also to his companions to whom doubtless he imparted it as is evident both from all the other commands which equally concern all and from the following event See Matth. 24. 18. Lake 9. 62. neither stay thou in all the plain escape to the mountain lest thou be consumed 18 And Lot said unto them * i. e. Unto one of them as is manifest from the following words Oh not so my LORD 19 Behold now thy servant hath found grace in thy sight and thou hast magnified thy mercy which thou hast shewed unto me in saving my life and I cannot escape to the mountain z Because of the infirmity of my age and the fainting of my spirits Thus he sheweth an unworthy and unreasonable distrust of Gods Power and Goodness which he had now experienced and acknowledged lest some evil take me and I die 20 Behold now this City is near to flee unto and it is a little one a Therefore as its inhabitants so its sins are fewer and it will not be an eminent example of thy vengeance as the other places will be O let me escape thither is it not a little one and my soul shall live 21 And he said unto him see I have accepted †Heb. thy face thee b Heb. I have lift up thy countenance i. e. granted thy request The manner of the expression possibly may be taken from the custom of the Eastern parts where petitioners used not to fall upon their knees as we do but to prostrate themselves with their face to the ground and the person to whom they addressed themselves in token of his favourable acceptance of their petitions commanded them to be lifted up concerning this thing that I will not overthrow this City for the which thou hast spoken 22 Haste thee escape thither for I cannot do any thing till thou be come thither c Because of Gods decree and promise to save thee from the general destruction therefore the name of the City was called Zoar. 23 The sun was †Heb. goâ—… forth risen upon the Earth d This phrase may note either the time of the day when this was done or rather the nature and quality of the day that the Sun appeared and shone forth that morning in great lustre and glory Which is well noted as a very considerable circumstance of the History and a great aggravation of their ruine which came when they least expected it when Lot entered into Zoar. 24. Then * Deut. 29. 23. Isa. 13. 19. Jer. 50. 40. Ez. 16. 49. Hos. 11. 8. Amos 4. 11. Luke 17. 29. 2 Pet. 2. 6. Jude 7. the * See Jud. 5. 20. 2 Chron. 7. 1. Ezek. 11. 24. LORD rained upon Sodom and upon Gomorrha e And the Neighbouring Cities Admah and Zeboim as appears from Deut. 29. 23. Ier. 49. 18. Hos. 11. 8. brimstone and fire f Brimstone is added to the fire either to conveigh and carry down the fire which in it self is light and apt to ascend or to increase it Isa. 30. 33. or to represent the noysomness of their lusts from the LORD g i. e. From himself The noun put for the pronoun as Gen. 1. 27. 2 Chron. 7. 2. But here it is emphatically so expressed Either 1. To signifie that it proceeded not from natural causes but from the immediate hand of God Or 2. To note the plurality of persons in the Godhead God the Son who now appeared upon the Earth rained from God his Father in Heaven both concurring in this act as indeed all outward actions are common to all the persons of the Trinity out of Heaven 25 And he overthrew those Cities and all the plain h To wit where these Cities and their Territories lay called the plain of Iordan Gen. 13. 10. all which then became and to this day continues to be a filthy Lake called the Dead-Sea because no Fish lives in it and all the inhabitants of the Cities and that which grew upon the ground 26 But his wife looked back i Through curiosity or unbelief or desire of what she left or from all these causes from behind him k i. e. From behind her Husband whom she followed Which circumstance seems to be mentioned as the reason of this presumption because she could do it without her Husbands observation or reproof to which she had a greater regard than to the all-seeing eye of God and she ‖ i. e. Her body by a very common Synecdoche became a * Luke 17. 3â—… pillar of Salt l Either metaphorically i. e. a perpetual durable pillar as an Everlasting Covenant is called a pillar of Salt Numb 18. 19. or properly for there is a kind of Metallick Salt which resists the Rain and is hard enough for Buildings as Pliny Solinus and others Witness And that Salt was here mixed with Brimstone may be gathered from Deut. 29. 23. Adde to this that Iosephus Antiq 1. 12. Affirms that this pillar remained in his time And the like is witnessed by others after him 27. And Abraham gat up early in the morning to the place where he * Chap. 18. 22. stood before the LORD 28. And he looked toward Sodom and Gomorrha and toward all the Land of the plain and beheld and lo the smoak of the Countrey went up as the smoak of a furnace 29 And it came to pass when God destroyed the Cities of the plain that God remembred Abraham m Either 1. The promise made to Abraham Gen. 12. 3. Or 2. The prayer made by Abraham Gen. 18. who doubtless in his prayers for Sodom would not forget Lot though his prayer for him be not there mentioned And hereby it is insinuated that Lot though he was a righteous man and should be saved eternally yet deserved to perish temporally with those wicked people to whom he associated himself meerly for worldly advantages and should have done so if Abraham had not hindred it by his prayers and sent Lot out of the midst of the overthrow when he overthrew the Cities in the which Lot dwelt 30 And Lot went up out of Zoar and dwelt in the mountain and his two daughters with him for he feared to dwell in Zoar n Lest he should either suffer from them or with them perceiving now that though it was a little City yet there was more wickedness in it than he imagined and he dwelt in a cave he and his two daughters 31 And the first-born said unto the younger Our father is old and there is not a man in the earth o Either 1. In the whole Earth For they thought the same deluge of
future Or and be thou admonished For they may be the words of Abimelech 17 So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants and they bare children 18 For the LORD had fast closed up all the wombs k This phrase elsewhere notes barrenness as 1 Sam. 1. 5 6. and so many understand it here Against which some learned men object that that could not so soon be discovered for all this happened between the Conception and birth of Isaac Which objection may seem not valid because the evidences of of Womens being with Child go so long before the birth of the Child and those evidences not appearing in any of their Women who before that time were generally fruitful and child-bearing they might discern Gods hand in it especially upon Gods admonition to their King But because this history seems to have been done in a far less space of time it not being probable either that God would suffer Sarah to be long with Abimelech ere he warned him or that he being warned and so severely threatned and actually punished would delay the execution of Gods command or that upon his obedience to God the mercy and deliverance promised would be delayed by God That seems more probable which others think that this was an indisposition or plague or sore in the secret parts by which they were hindred from cohabitation and mutual converse and consequently from hopes of conception and Child-bearing upon the removal whereof it is said that they bare Children where as oft-times in Scripture the last and consummating act is put for all the proceeding acts q. d. And they were restored to the Conjugal use and Conception and in due time to Child-bearing of the house of Abimelech because of Sarah Abrahams wife CHAP. XXI 1 AND the LORD visited Sarah a i. e. Performed his gracious promise of giving her strength to Conceive and Bear a Child Gods visitation of a person in Scripture use is the manifestation and execution of his purpose or word towards that person and that either for evil and so it is an inflicting of evils threatned as the word visiting is used Exod. 20. 5. Psal. 59. 5. or for good and so it is used for the actual giving of mercies promised as here and Gen. 50. 24. Exod. 4. 31. Ruth 1. 6. as he had said and the LORD did unto Sarah * Chap. 17. 19. and 18. 10. as he had spoken 2 For Sarah * Acts 7. 8. Gal. 4. 22. Heb. 11. 11. conceived and bare Abraham a son in his old age b Or For his old age i. e. for the comfort of his old age at the set time of which God had spoken to him 3 And Abraham called the name of his Son that was born unto him whom Sarah bare to him * Chap. 17. 19. Isaac 4 And Abraham circumcised his son Isaac being eight days old * Chap. 17. 12. as God had commanded him 5. And * Chap. 17. 17. Abraham was an hundred years old when his son Isaac was born unto him 6 And Sarah said God hath made me to laugh c i. e. Before my own distrustful Heart made me to laugh now God makes me laugh not through diffidence and irreverence as before chap. 18. 12. but through excess of holy joy so that all that hear will laugh with me d Or At me some through sympathy rejoycing with me and for me laughter being oft put for joy as Isa. 54. 1. Gal. 4. 27. c. others through scorn and derision as at a thing which well may seem incredible to them because it did so to me See Gen. 17. 17. and 18. 12 13 15. 7 And she said who would have said e i. e. What Man or Woman could believe so improbable a thing Or who but a God could have foreseen and foretold it upto Abraham that Sarah should have given children f She saith Children though she had but one Child either by an usual Enallage of the plural number for the singular whereby the word Sons or Daughters is used when there was but one as Gen. 36. 25. and 46. 23. Numb 26. 8. or presaging that having received from God a new strength she might have more Children suck g By which expression she sheweth all Mothers what their duty is viz to give their Children suck when they are able to do it and that neither greatness of quality nor multitude of business nor other difficulties and inconveniences will be a sufficient excuse to those that neglect it for I have born him a Son in his old age 8 And the child grew and was weaned h It doth not appear how old Isaac was because the time for the weaning of Children is very various according to the differing tempers and necessities of Children or inclination of Parents and in those times when mens lives were longer than now they are proportionably the time was longer ere Children were weaned and Abraham made a great feast the same day that Isaac was weaned 9 And Sarah saw the son of Hagar the Egyptian which she had born unto Abraham mocking i Signifying either by words or gestures his contempt of Isaac and his derision of all that magnificence then shewed towards his younger Brother and this carriage proceeding from a most envious and malitious disposition and being a sufficient indication of further mischief intended to him if ever he should have opportunity it is no wonder it is called persecution Gal. 4. 29. Although the Hebrew word may be rendred beating him as it is used 2 Sam. 2. 14. 10 Wherefore she said unto Abraham k Being enraged by this fact and perceiving it was but a beginning and earnest of greater evil designed by him against her beloved Isaac being also guided by the wise counsel and providence of God as appears from ver 12. * Gal. 4. 30. cast out this bond-woman l Though the fact was done by Ismael yet Sarah plainly saw that this and other like carriages were from his Mothers instigation and encouragement who being of an imperious and petulant disposition as appears from Gen. 16. 4 9. in all probability comforted her self and animated her Son by that right he had to his Fathers inheritance as he was his first-born as may be gathered both from the custom of Women in such cases and from the last words of this verse Besides if the Mother had been continued she would easily have prevailed with Abraham to fetch the Child back again and her son for the son of this bond-woman shall not be heir with my son even with Isaac 11 And the thing was very grievous in Abrahams sight m Because of his tender affection to him and Gods promise concerning him See Gen. 17. 18 20. He who chearfully parted with Isaac was hardly brought to part with Ismael because the former was done by Gods command which he was obliged to obey the latter
angel of the LORD s i. e. Christ the Angel of the Covenant as appears from ver 12. 16. called unto him out of heaven and said Abraham Abraham t He repeats his name to prevent Abraham whom he knew to be most expeditious in Gods service and just ready to give the deadly blow And he said Behold here am I. 12 And he said lay not thine hand upon the lad neither do thou any thing unto him for now I know u God knew the sincerity and resolvedness of Abrahams faith and obedience before and without this evidence and from eternity foresaw this fact and all its circumstances and therefore you must not think that God had now made any new discovery But this is spoken here as in many other places of God after the manner of men who is then said to know a thing when it is notorious and evident to a mans self and others by some remarkable effect Thus David prayeth that God would search and know his Heart and his thoughts Psal. 139. 23. Though he had before professed that God understood his thought afar off ver 2. This therefore is the sense Now I know i. e Now I have what I designed and desired now I have made thee and others to know As the Spirit of God and of Christ is said to cry Abba Father Gal. 4. 6. when it makes us to cry so Rom. 8. 15. that thou fearest God seeing thou hast not with-held thy son thine onely son from me x From my service and Sacrifice Or for me i. e. for my sake i. e. thou hast preferred mine Authority and Honour before the Life of thy dear Son By which word it appears that God himself speaks these words 13 And Abraham lifted up his eyes and looked and behold behind him ‖ Which way he looked either because the voice came that way Or because he heard the noise made by the motion of the Ram in the thicket a ram y Which had gone astray from the rest of the Flock and whose errours were directed hither by Gods wise and powerful Providence and being young though horned it might be called either Lamb as v. 7. or Ram as it is here There needs no curious enquiry how he could offer up that to God which was not his own both because it was found in a publick place and in all probability utterly lost to his owner and because he had no doubt a warrant and inspiration for it from the great Lord and supreme owner of all things caught in a thicket by his horns and Abraham went and took the ram and offered him up for a burnt-offering in the stead of his son 14. And Abraham called the name of that place ‖ That is the Lord will see or provide Jehovah-jireh z The same Hebrew Letters differently pointed make the sense either active the Lord will see i. e. provide or take care of those that commit themselves and their affairs to him or passive the Lord will be seen i. e. will appear and shew himself in the behalf of all those that love him as it is said to this day a Wherein Moses wrote this Book this is still used as a Proverb in the mount b i. e. In greatest extremities and distresses as we say at the pits brink of the LORD it shall be seen c Or the Lord shall be seen or manifested And although these words are used by way of remembrance of this great deliverance and by way of accommodation to such like eminent preservations from great dangers yet they may have a further respect and may signifie that this was but an earnest of further and greater blessings to be expected in this place where the Temple was built and the Lord Christ was manifested in the Flesh. 15 And the angel of the LORD called unto Abraham out of heaven the second time 16 And said * Psal. 105. 9. Luk. 1. 73. Heb. 6. 13. By my self have I sworn d So the Lord swears by his name Ier. 44. 26. By his soul in the Hebrew text Ier. 51. 14. By his Holiness Amos 4. 2. Which is the same with by himself here Hence also it appears that the Angel who speaks here is Christ and God because this is Gods prerogative to swear by himself as appears from Heb. 6. 13. saith the LORD for because thou hast done this thing e Not that Abraham by this act did properly merit or purchase the following promises as plainly appears because the same things for substance had been freely promised to Abraham long before this time and action Gen. 12. 2. and 13. 16. onely what before was promised is now confirmed by an Oath as a Testimony of that singular respect which God had to Abraham and to this heroical instance of Faith and Obedience and hast not with-held thy son thine onely son 17 That in blessing I will bless thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the sea †Heb. lip shore and thy seed shall possess the gate f i. e. The City by an usual Synecdoche as Deut. 12. 15. and 18. 6. all the Cities and consequently the Country adjacent gate for gates The sense is they shall subdue their Enemies For the gates of Cities were the places both of jurisdiction or judicature Deut. 21. 19. and 22. 15. Amos 5. 12 15. Zech. 8. 16. and of fortification and chief strength in War Iudg. 5. 8. Psal. 147. 13. Isa. 22. 7. Ezek. 21. 22. And this promise was fulfilled both literally in Israels conquest of Canaan in David Solomon c. and spiritually in Christ Psal. 110. 1 2 3. of his enemies 18 * Chap. 12. 3. and 18. 18. Acts 3. 25. Gal. 3. 8. And in thy seed shall all the nations of the Earth be blessed because thou hast obeyed my voice 19 So Abraham returned unto his young men and they rose up and went together to Beer-sheba and Abraham dwelt at Beer-sheba 20 And it came to pass after these things that it was told Abraham saying Behold * Chap. 11. 29. Milcah she hath also born children unto thy brother Nahor g This narration and Genealogy is added for Rebekahs sake and to make way for the following relation 21 Huz his first-born and Buz h From whom descended as some conceive Elihu the Buzite Iob 32. 2. his brother and Kemuel the father of Aram i So called possibly because he dwelt amongst the Syrians as Iacob for the same reason was called a Syrian Deut. 26. 5. But there was another more antient Aram from whom the Syrians descended Gen. 10. 22. 22 And Chesed and Hazo and Pildash and Jidlaph and Bethuel 23 And Bethuel begat * Called Rom. 9. 10. Rebecca Rebekah k Afterwards Isaac's Wife Chap. 24. these eight Milcah did bear to Nahor Abrahams brother 24 And his concubine l
Which was an inferior kind of Wife taken according to the common practise of those times subject to the Authority of the principal Wife and whose Children had no right of inheritance but were endowed with gifts See Gen. 21. 14. and 25. 6. whose name was Reumah she bare also Tebah and Gaham and Thahash and Maachah m A name common both to Man as 2 Sam. 10. 6. and Woman as 1 King 15. 13. CHAP. XXIII 1. AND Sarah was an hundred and seven and twenty years old these were the years of the life of Sarah a This is the peculiar honour of Sarah the Mother of the faithful 1 Pet. 3. 6. to have the years of her life numbred in Scripture 2 And Sarah died in Kirjath-arba b Or The City of Arba so called probably from a giant or great man called Arba who lived and ruled in those parts See Ios. 14. 15. and 15. 13. the same is Hebron c It is objected against this Scripture that this City was not called Hebron till Ioshua's time Ios. 14. 15. but this is a mistake Ioshua doth not say so but onely that the name of Hebron before or in old time as this very particle is rendred Deut. 2. 20. and elsewhere So the sense is The most antient name of it was Kiriath-Arba Nor doth Ioshua there give any account or reason of this change of the name at that time or upon that occasion as the sacred Writers use to do in such cases but rather supposeth that Hebron was the name of it before he came thither and how long before that time he doth not express in the land of Canaan and Abraham came ‖ Into Sarah's Tent. See Gen 18. 6 9. to mourn for Sarah and to weep for her d According to the laudable custom of all ages and nations to manifest their sense of Gods hand upon them and of their own loss See Gen. 50. 3. Deut. 34. 8. c. 3 And Abraham stood up from before his dead e To shew his moderation in sorrow and to take care for her burial according to his duty and spake unto the sons of Heth saying 4 I am a stranger and a sojourner with you give me a possession of a burying-place f The priviledge of burial hath been always sought and priz'd by all Nations whom nature and humanity teacheth to preserve the bodies of men which have been the Temples of reasonable and immortal souls from contempt and violation so especially by Christians as a Testimony and Pledge of their future Resurrection See Numb 33. 4. Deut. 21. 23. Iob 5. 26. For which cause Abraham desires a distinct burying place separated from the Pagan people with you g In Canaan There he and after him other Patriarchs earnestly desired to be buried upon this account that it might confirm their own and their Childrens Faith in Gods Promise and animate their Children in due time to take possession of the Land See Gen. 25. 9. and 47. 29 30. and 50. 13 25. Exod. 13. 19. Heb. 11. 22. that I may bury my dead out of my sight h So she that before was the desire of his eyes Ezek. 24. 16. is now being dead become their torment 5 And the children of Heth answered Abraham saying unto him 6 Hear us my LORD i Here is a conjunction of the plural and singular number because though but one person spake yet he spake in the name of the whole community thou art †Heb. a prince of God a mighty prince k Heb. A Prince of God Great and excellent persons or things are oft expressed by adding the name of God See Gen. 13. 10. Or by Prince of God they understand a Prince favoured and beloved of God amongst us in the choice of our sepulchres l For each Family had a distinct Sepulchre bury thy dead none of us shall with-hold from thee his sepulchre but that thou mayest bury thy dead 7 And Abraham stood up and bowed himself m i. e. Shewed a civil respect to them in testimony of his thankfulness Religion allows and requires civility and those gestures which express it to the people of the Land n To the Governours of the people who managed all publick affairs in the peoples name and stead and for their good even to the children of Heth o So called from Heth the Son of Canaan Gen. 10. 15. 8 And he communed with them saying if it be your mind p Heb. If it be with i. e. agreeable to your soul that is your will or good pleasure For so the Soul is sometimes taken as Deut. 23. 24. Psal. 27. 12. and 41. 2. that I should bury my dead out of my sight hear me and intreat for me to Ephron the son of Zohar 9 That he may give me the cave of ‖ Or double cave Machpelah q Which seems to be the proper name of the place ver 17 19. so called from its duplicity because the cave was double either one for Men and another for Women Or the one served onely for an entrance into the other which was the burying place which he hath which is in the end of his field for †Heb. full money as much money as it is worth r Heb. For full money 1 Chron. 21. 22 24. i. e. for money of full weight answerable to its worth he shall give it me for a possession of a burying-place amongst you 10 And Ephron dwelt s Heb. Did sit to wit at that time as one of the chief oâ—… rulers of the People 〈◊〉 so the word sitting is oft used as we shall see hereafter amongst the children of Heth. And Ephron the Hittite answered Abraham in the * Heb. â—…rs audience of the children of Heth even of all that went in at the gates of his City t Either where he was born or at least where he lived saying 11 Nay my Lord hear me the Field give I thee and the cave that is therein I give it thee in the presence of the sons of my people give I it thee bury thy dead 12 And Abraham bowed down himself before the people of the land 13 And he spake unto Ephron in the audience of the people of the land saying But if thou wilt give it u It is a short speech and something must be supplyed Either if thou wilt give or resign it to me Or if thou be the Man of whom I speak For though Abraham knew his name he might not know him by face nor that he was then present I pray thee hear me I will give thee money for the Field x He prudently chose rather to buy it then to receive it as a gift partly because it would be the surer to him and his ver 17 20. and partly because he would not have too great obligations to his Pagan Neighbours take it of me and I will bury my dead
there 14 And Ephron answered Abraham saying unto him 15 My LORD hearken unto me the land is worth four hundred * Exod. 30. 15. Ezek. 45. 12. shekels of silver y He speaks of the common shekel which many value at fifteen pence of English money but others more probably at two shillings and six pence rightly as I conceive supposing that this was of the same weight and value with the Shekel of the Sanctuary which was so called not as if that were double to the former but onely because all shekels were to be examined by that standard which was kept in the Sanctuary what is that betwixt me and thee z Both Friends and rich men It is not worth any words oâ—… trouble between us bury therefore thy dead 16 And Abraham hearkned unto Ephron and Abraham weighed a For in those times silver was paid by weight Gen. 43. 21. Ier. 32. 10. to Ephron the silver which he had named in the audience of the sons of Heth four hundred shekels of silver currant money with the merchant b i. e. Right for quality as well as weight in the judgment of Merchants whose frequent dealing in it makes them more able to judge of it 17 And * chap. 25. 9. and 50. 13. the field of Ephron which was in Machpelah which was before Mamre the field and the cave which was therein and all the trees that were in the field that were in all the borders round about were made sure 18 Unto Abraham for a possession in the presence of the children of Heth before all that went in at the gates of his City 19 And after this Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre the same is Hebron in the land of Canaan 20 And the field and the cave that is therein were made sure unto Abraham for a possession of a burying-place by the sons of Heth. CHAP. XXIV 1 AND Abraham was old a Being one hundred and forty years old by comparing Gen. 21. 5. with Gen. 25. 20. and †Heb. gone into days well stricken in age and the LORD had blessed Abraham in all things 2 And Abraham said unto his eldest servant of his house b viz. Eliezer Gen. 15. 2. that ruled over all that he had * chap. 47. 29. Put I pray thee thy hand under my thigh c A ceremony used in swearing as now so antiently in the Eastern parts as Gen. 47. 29. Either as a testimony of subjection and promise of faithful service for this rite was used onely by inferiours towards superiours or as some think with respect to the blessed seed Christ who was to come out of Abrahams thigh as the phrase is Gen. 46. 26. because this rite was used onely to Believers 3 And I will make thee swear by the LORD the God of heaven and the God of the Earth that * chap. 24. 3. and 27. 46. 28. 2. Exod. 34. 16. Deut. 7. 3. thou shalt not take a wife unto my son d i. e. Not perswade nor engage my Son to take for Isaac though forty years old was not onely willing to be governed by his Father in this affair but also to hearken to the counsel of this wise and faithful servant of whom both his Father and himself had such long and large experience of the daughters of the Canaanite e For he knâ—…w that they were not onely gross Idolaters and hainous sinners for so many others were but that they were a People under Gods peculiar curse Gen. 9. 25. and devoted to extirpation and utter destruction which was to be inflicted upon them by Abrahams Posterity And therefore to marry his Son to such persons had been an high degree of self-murder whereby the holy and blessed Seed had been in danger of great infection from them and utter ruine with them And Abraham's practise was afterwards justified by God who hath oft shewed his dislike of such unequal matches of his People with those Infidels and Idolaters by severe prohibitions and sharp censures See Exod. 34. 16. Deut. 7. 3. Ios. 23. 12. Esd. 9. 1 2 3. Nehem. 13. 23 25. 2 Cor. 6. 14 15. among whom I dwell 4 But thou shalt go unto my Countrey f i. e. Mesopotamia ver 10. which being largely taken for the Countrey between those two famous Rivers Euphrates and Tigris from which scituation it hath that name so Chaldaea whence Abraham came Gen. 11. 31. and 12. 1. was a part of it and to my kindred g The Family of Nahor concerning the increase whereof he had received information Chap. 22. 20 c. Which he justly preferred before the Canaanites partly because though they were Idolaters as appears from Gen. 31. 19 30 32 35. and Ios. 24. 2. yet they did Worship the true God together with Idols aâ—… may be gathered from ver 31 50 of this chapter and from other places and therefore there was more hopes of the conversion of one of that Family and partly because they lived at a great distance from the place where Abraham and his Posterity did and should live and therefore one of that stock would be more easily disintangled from her Superstition and Idolatry because she was removed from the influences of the evil counsels and examples of her nearest relations and partly because they were of the race of blessed Shem and not of cursed Canaan and take a wife unto my son Isaac 5 And the servant said unto him Peradventure the woman will not be willing to follow me unto this land h Note here the prudence and piety of this good man who before he would take an Oath doth diligently enquire into the nature and conditions of it and expresly mentioneth that exception which might seem to be of course supposed in it must I needs bring thy son again unto the land from whence thou camest 6 And Abraham said unto him Beware thou that thou bring not my son thither again i In case she will not come hither do not thou engage that he shall go thither Why so 1. Because there was more danger of infection from his wife and her kindred because of their friendly and familiar and constant converse with him than from the Canaanites who were strangers to him and lived separately from him and had but little conversation with him 2. Because the command of God to Abraham to come out of Chaldaea and into Canaan did extend to his posterity also whom God would oblige to dwell there as long as they could that they might live in constant Faith and expectation of the performance of Gods promise in giving this Land unto them Quest. How could he bring Isaac thither again where he never was Answ. 1. Isaac might be said to be there before vertually or in the Loyns of his Father as Levi is said to pay Tithes to Melchisedek by Abraham in whose Loyns he was 2. This
this day Or it is a figure called Hendyadis for true mercy q. d. he hath not onely been kind to him in shew and in words but in real and considerable effects I being in the way the LORD led me to the house of my masters brethren c i. e. Near Kinsmen as that word is commonly used as ver 48. and Gen. 13. 8. Mark 3. 31 32. 28 And the damsel ran and told them of her mothers house d Not of her Fathers house either because her Father was now dead and Bethuel who is hereafter mentioned was not Lâ—…bans Father but his Brother so called Or because the Women had distinct appartiments in the houses and she went first thither according to her custom these things 29 And Rebekah had a brother and his name was Laban and Laban ran out unto the man unto the well 30 And it came to pass when he saw the ear-ring and bracelets upon his sisters hands and when he heard the words of Rebekah his sister saying Thus spake the man unto me that he came unto the man and behold he stood by the camels at the well 31 And he said Come in thou blessed of the LORD e i. e. Whom God hath so eminently favoured and blessed wherefore standest thou without for I have prepared the house and room for the camels 32 And the man came into the house and he ungirded his camels and gave straw and provender for the camels and water to wash his feet and the mens feet that were with him f Of which custom see Gen. 18. 4. 33 And there was set meat before him to eat but he said I will not eat untill I have told mine errand And he said speak on 34 And he said I am Abrahams servant 35 And the LORD hath blessed my master greatly and he is become great and he hath given him flocks and herds and silver and gold and men-servants and maid-servants and camels and asses 36 And Sarah my masters wife bare a son to my master when she was old and * Chap. 25. 5. unto him hath he given all that he hath g i. e. Hath purposed and promised and doth by me engage that he will give Things are oft said to be done in Scripture language when they will certainly and shortly be done 37 And my master made me swear saying thou shalt not take a wife to my son of the daughters of the Canaanites in whole land I dwell 38 But thou shalt go unto my Fathers house and to my kindred and take a wife unto my son 39 And I said unto my master Peradventure the woman will not follow me 40 And he said unto me The LORD * Chap. 17. 1. before whom I walk h In Obedience to all his commands and in hearty trust in his promises and gracious providence towards me and mine will send his angel with thee and prosper thy way and thou shalt take a wife for my son of my kindred and of my fathers house 41 Then shalt thou be clear from this my oath i Heb. from my curse denounced against thee if thou shouldst violate thine oath The words oath and curse are oft-times indifferently used because they commonly go together and sometimes they are both expressed as Numb 5. 21. when thou comest to my kindred and if they give not thee one thou shalt be clear from my oath 42 And I came this day unto the well and said O LORD God of my master Abraham if now thou do prosper my way which I go k i. e. The design or course in which I am ingaged as the word way is frequently used 43 * Vers. 13. Behold I stand by the well of water and it shall come to pass that when the Virgin cometh forth to draw water and I say to her Give me I pray thee a little water of thy pitcher to drink 44 And she say to me Both drink thou and I will also draw for thy camels let the same be the woman whom the LORD hath appointed out for my masters son 45 And before I had done speaking in my heart behold Rebekah came forth with her pitcher on her shoulder and she went down unto the well and drew water and I said unto her Let me drink I pray thee 46 And she made haste and let down her pitcher from her shoulder and said drink and I will give thy camels drink also so I drank and she made the camels drink also 47 And I asked her l First he asks who she was then he gives the gifts to her Which is the right order and is here observed in the repetition which was inverted in the first relation ver 22 23. and said whose daughter art thou and she said the daughter of Bethuel Nahors son whom Milcah bare unto him and I put the ear-ring upon her face and the bracelets upon her hands 48 And I bowed down my head and worshipped the LORD and blessed the LORD God of my master Abraham which had led me in †Heb. the way of 〈◊〉 the right way to take my masters brothers daughter unto his son 49 And now if ye will deal kindly and truly m If you will shew true kindness and real friendship to him in giving your daughter to his son with my master tell me and if not tell me that I may turn to the right hand or to the left n i. e. That I may look out a wife for him elsewhere It is a proverbial expression Numb 20. 17. and 22. 26. Deut. 2. 27. 50 Then Laban and Bethuel o Laban is put first either because this Bethuel was not his Father but his younger Brother as Iosephus thinks or because Laban was the chief manager of this business to whom his Father seems to have committed the care of his Family being himself unfit for it through age or infirmity answered and said The thing proceedeth from the LORD p From Gods counsel and special providence Hereby it appears they had the Knowledge and Worship of the true God among them though they added Idols to him we cannot speak unto thee bad or good q We cannot without opposing God speak or act any thing which may hinder thy design or thwart thy desires Compare Gen. 31. 24 29. 2 Sam. 13. 22. 51 Behold Rebekah is before thee ‖ i. e. In thy power and disposal as this phrase is taken Gen. 20. 15. and elsewhere take her and go and let her be thy masters sons wife as the LORD hath spoken 52 And it came to pass that when Abrahams servant heard their words he worshipped the LORD bowing himself to the Earth 53 And the servant brought forth †Heb. vessels jewels of silver and jewels of gold and raiment and gave them to Rebekah he gave also to her brother and to her mother precious things r The precious fruits of the Land from which he came See Deut. 33. 13
the Syrian of Padan-aram e Either of the Countrey of Syria as it is called Hos. 12. 12. or rather Padan of Syria or as the Septuagint and Chaldee render it Mesopotamia of Syria For that Padan is the proper name of a place may be gathered from Gen. 48. 7. and it is so called from its scituation between two Rivers for Padan signifies a pair or two the sister to Laban the Syrian 21 And Isaac intreated the LORD f He prayed as the Hebrew word signifies instantly or fervently frequently and continually for near twenty years together for so long it was between their marriage and the first child He was so much concerned because not onely his comfort but the truth of Gods promise depended upon this mercy And he knew very well that Gods purpose and promise did not exclude but require the use of all convenient means for their accomplishment for his wife g Or in the presence of his Wife signifying that besides their more secret devotions they did oft-times in a more solemn manner and with united force pray for this mercy wherein they were both equally concerned Or over against his wife noting that each of them did severally and apart intreat God for this mercy so that there was a concurrence if not in place yet in design and action because she was barren h As diverse of those holy women that were progenitours of Christ have long been that it might appear that that sacred stock was propagated more by the vertue of Gods grace and promise then by the power of nature and the LORD was intreated of him and * Rom. 9. 10. Rebekah his wife conceived 22 And the children struggled together within her i In a violent and extraordinary manner which was likely to cause both pain and fear in her and she said If it be so why am I thus k The sense may be either 1. If it be thus with me that there be two Children contending and fighting within me likely to destroy one the other and both threatning my death why did I desire and pray for this as a great mercy Or why is it thus with me Why hath God dealt thus with me to continue my life till it be a burthen to me and to give me conception which is so painful and hazardous Or rather 2. If God hath granted me my desire in the conception of a Child what means this disturbance and conflict within me which threatens me with the loss of the mercy before I enjoy it For she seems not so much to murmur at it as to wonder and to enquire about it as it here follows And she went to inquire of the LORD l Either immediately by ardent prayers to God that he would reveal his mind to her herein or mediately by her Father Abraham who lived fifteen years after this time ver 7. or by some other godly Patriarch yet surviving by whom God used to manifest his Will and Counsels to others when he thought fit 23 And the LORD said unto her m Either by inward inspiration in a dream or vision or by the ministery of an Angel or Prophet Two nations n i. e. The Roots Heads or Parents of two distinct nations one opposite to the other the one blessed the other accursed namely the Israelites and Edomites are in thy womb and two manner of people shall be separated o Not onely separated from thee but one separated or greatly differing from the other in their frame of body temper of mind course of life profession and practise of Religion from thy bowels and the one people shall be stronger then the other people and * Rom. 9. 12. the elder p Or the greater namely Esau who was as older so of a stronger constitution of Body and of greater power and dignity in the World than Iacob and Esaus posterity were great Princes for a long time when Iacobs seed were strangers in Canaan slaves in Egypt and poor afflicted wanderers in the Wilderness But saith he Esau and his shall not always be stronger and mightier than Iacob and his posterity the tables shall be turned and the Children of Israel shall be uppermost and subdue the Edomites which was literally accomplished in Davids time 2 Sam. 8. 14. and afterwards 2 Chron. 25. 11 12. and after that by the Maccabees but much more eminently in a spiritual sense under the Gospel when one of Iacobs Children even Jesus Christ shall obtain the dominion and shall rule the Edomites no less then other Heathen nations with his iron rod and make them serviceable one way or other to his Glory and to the felicity of his true Israel shall serve the younger 24 And when her days to be delivered were fulfilled behold there were twins in her womb 25 And the first came out red q With red hair upon all the parts of his body From him the Red Sea is supposed to receive its name it being so called as the Heathen writers tell us from one who reigned in those parts and was called Erythras or Erythrus which signifies red the same with Edom or Esau. * Chap. 27. 11. 16. 23. all over like an hairy garment and they called his name Esau r i. e. Made or perfect not properly a Child but rather a man as soon as he was born having that hair upon him which in others was an evidence of manhood 26 And after that came his brother out and * Hosea 12. 3. his hand took hold on Esaus heel and his name was called Jacob s i. e. Supplanter or one that taketh hold of or trippeth up his brothers heels See Gen. 27. 36. and Isaac was threescore years old when she bare them 27 And the boys grew and Esau was a cunning hunter u Of wild beasts and afterwards an oppressour of men Compare Gen. 10. 9. This course of Life was most agreeable to his complexion fierce and violent a man of the field x One that delighted more in conversing abroad than at home whose employment it was to pursue the Beasts through Fields and Woods and Mountains who therefore chose an habitation fit for his purpose in mount Seir. and Jacob was †Heb. a perfect or sincere a plain man y A sincere honest and plain-hearted man Or a just and perfect man as the word is used Gen 6. 9. dwelling in tents z Quietly minding the management of his own domestick affairs his Lands and Cattle and giving no disturbance either to wild beasts or men 28 And Isaac loved Esau because †Heb. venison was in his mouth he did eat of his venison a Not simply nor chiefly because he pleased his palate but because this was an evidence of his sons great respect and affection to him that he would take such pains and incurre such hazards to which that course of Life exposed him that he might please and
serve his Father but Rebekah loved Jacob b Upon better grounds both because of his more pious and meek temper and because of the oracle and promise of God 29 And Jacob sod pottage and Esau came from the field and he was faint 30 And Esau said to Jacob feed me I pray thee †Heb. with that red with that pottage with that same red c Red by the infusion of Lentiles or Saffron or some other things of that colour The word is doubled in the Hebrew text to shew how vehemently he desired it pottage for I am faint therefore was his name called Edom d Which signifies red as he was at first so called from the colour of his hair so now that name was confirmed and given to him afresh upon this occasion q. d. He was rightly called Edom or red not onely historically for his colour but prophetically for this accident 31 And Jacob said sell me this day e i. e. Speedily without delay So this Hebrew word is used 1 Sam. 2. 16. and 9. 13 27. 2 Chron. 18. 4. thy birth-right f The birth-right then had divers singular priviledges as 1. Dignity and Authority over his Brethren Gen. 4. 7. and 27. 29 37. and 49. 3. 2. A double portion Deut. 21. 17. 1 Chron. 5. 1. 3. A special blessing from his Father Gen. 27. 4. 4. The Priesthood and chief Government of the affairs of the Church in his Fathers absence or sickness and after his death Numb 8. 16 17 c. 5. The first-born was a special Type both of Christ who was to be a first-born and of the Church which is called Gods first-born as Exod. 4. 22. and of the great priviledges of the Church particularly of Adoption and Eternal Life See Heb. 12. 23. And therefore he is justly called profane Heb. 12. 16. for slighting so sacred and glorious a priviledge Quest. 1. Could the birth-right be lost Answ. Yes See Gen. 4. 7. and 1 Chron. 5. 1. Quest. 2. Did Iacob well in this matter Answ. No because he tempted his brother to an act of profaneness and folly and so was guilty of his sin And though God had designed and promised this priviledge to him yet he should have waited till God had executed his promise in his own way as David did till God gave him possession of Sauls Kingdom and not have anticipated God and snatched it by an irregular act of his own as Ieroboam did the Kingdom from Rehoboam 32 And Esau said Behold I am †Heb. going to die at the point to die g Not with Famine which could not consist with Isaacs plentiful estate and house but by the perpetual hazards to which his course of life exposed him in the pursuit of wild Beasts and contending with other men and what profit shall this birth-right do to me h By which he plainly sheweth that his Care and Affections reached no further then the present Life 33 And Jacob said swear to me this day i Iacob acted subtilly in this affair he knew that delays were dangerous and Esaus consideration or second thoughts might have spoiled his bargain and therefore herequires haste as in the sale so in his Oath wherein he addeth another sin in hurrying his brother into an Oath by precipitation which neither his brother should have taken nor Iacob should have advised him to take without mature advice and he sware unto him and * Heb. 12. 16. he sold his birth-right unto Jacob. 34 Then Jacob gave Esau bread and pottage of Lentiles and he did eat and drink and rose up and went his way k Secure and impenitent without any remorse for his ingratitude to God or the injury which he had done to himself and to all his posterity Preferring the present and momentany satisfaction of his lust and appetite before Gods and his Fathers blessing and all the glorious priviledges of the Birth-right thus Esau despised his birth-right l. CHAP. XXVI 1 AND there was a famine in the land * Chap. 12. 10. besides the first famine that was in the days of Abraham and Isaac went unto * Chap. 26. 1. Abimelech a Not he mentioned Gen. 20. 2. but most probably his son and successour called by his Fathers name King of the Philistines unto Gerar. 2 And the LORD appeared unto him and said Go not down into Egypt b Whither it seems Isaac intended to go it being a very fruitful place and being incouraged to do so by his Fathers example upon the same occasion But God saw good reasons to forbid Isaac to go thither which it is needless to enquire and not difficult to conjecture dwell in the land which I shall tell thee of 3 Sojourn in this land and I will be with thee and will bless thee for unto thee and unto thy seed c To thee to enjoy for thy present comfort and to them to possess as an inheritance See the notes on Gen. 13. 15. and 15. 18. * Chap. 13. 1â—… and 15. 1â—… I will give all these countries and I will perform * Chap. 22. 16. the oath d i. e. The promises confirmed by Oath Gen. 22. 16 c. which I sware unto Abraham thy father 4 And I will make thy seed to multiply as the stars of heaven and will give unto thy seed all these countries and in thy seed shall all the nations of the earth be * Chap. 12. 3. and 22. 18. blessed 5 Because that Abraham obeyed my voice e Here was a covenant made between God and Abraham and as if Abraham had broken the condition of walking before God required on his part God had been discharged from the promise made on his part so contrarily because Abraham performed his condition God engageth himself to perform his promise to him and to his seed But as that promise and covenant was made by God of meer grace as is evident and confessed so the mercies promised and performed to him and his are so great and vast that it is an idle thing to think they could be merited by so mean a compensation as Abrahams obedience which was a debt that he owed to God had there been no such covenant or promise made by God and which also was an effect of Gods graces to him and in him and kept my charge my commandments my statutes and my Laws 6 And Isaac dwelt in Gerar. 7 And the men of the place asked him of his wife and he said she is my sister for he feared to say she is my wife lest said he the men of the place should kill me for Rebekah because she was fair to look upon 8 And it came to pass when he had been there a long time that Abimelech King of the Philistines looked out of a window and saw and behold Isaac was sporting with Rebekah his wife g Using more free and familiar carriage then became a Brother and Sister
but such as was allowable between Husband and Wife See Deut. 24. 5. Prov. 5. 18 19. But that this was not the conjugal act may easily be gathered from the circumstances of the time and place which was open to Abimelechs view and therefore that was not consistent either with Isaacs modesty or with his prudence because he would not have her thought to be his Wife 9. And Abimelech called Isaac and said Behold of a surety she is thy wife and how saidst thou she is my sister and Isaac said unto him Because I said lest I die for her 10 And Abimelech said what is this thou hast done unto us one of the people might lightly have lien with thy wife h Because the Heathens esteemed Fornication either no sin or a very little one and * Chap. 20. â—… thou shouldest have brought †Heb. sin guiltiness upon us i The guilt of Adultery which was heinous and formidable even amongst the Heathens and especially here because it was fresh in memory how forely God had punished Abimelech and all his Family onely for an intention of Adultery Gen. 20. Note here they take it for granted that their ignorance had not been a sufficient excuse for their sin 11 And Abimelech charged all his people saying He that toucheth k i. e. Hurteth or injureth So that word is used ver 29. and Ios. 9. 19. Psal. 105. 15. Zech. 2. 8. and being applied to a woman it is used for the defiling or humbling of her as Gen. 20. 6. Prov. 6. 29. this man or his wife shall surely be put to death 12 Then Isaac sowed in that land l Either in the grounds which he had hired of the right owners or in some grounds which lay neglected and therefore were free to the first occupier which was not strange in that age of the World when the Inhabitants of Countreys were not so numerous as afterward and †Heb. 〈◊〉 received in the same year an hundred fold m i. e. An hundred times as much as he sowed The same degree of increase is intimated Mitth 13. 8. and affirmed sometimes of other places by Heathen Writers but then it was in a better soil and season then this was for this was a time of Famine or scarcity and the LORD blessed him 13 And the man waxed great and †Heb. 〈◊〉 〈◊〉 went forward and grew untill he became very great 14 For he had possession of slocks and possession of herds and great store of ‖ Or Husbandry servants n Or rather of husbandry as this word is elsewhere used of Corn fields Vineyards c. for he is describing his Riches which then consisted in the two things here expressed Cattle and lands which he diligently and successefully managed ver 12. and the Philistines envied him 15 For all the wells * chap. 21. 30. which his fathers servants had digged in the days of Abraham his father the Philistines had stopped them and filled them with earth 16 And Abimelech said unto Isaac Go from us for * Exod. 1. 9. thou art much mightier then we o Which breeds Envy and Jealousie and Fear among my Subjects and may occasion greater mischiefs and therefore it is better that we should part Friends than by continuing together be turned into Enemies 17 And Isaac departed thence and pitched his tent in the valley of Gerar and dwelt there 18 And Isaac digged again the wells of water p For though there might be a brook there probably it was but little and soon dried up which they had digged in the days of Abraham his father q He digged those rather than new ones partly to keep up his Fathers memory and partly because he had most right to them and others less cause of quarrel with him about them for the Philistines had stopped them after the death of Abraham and he called their names after the names by which his father had called them 19 And Isaacs servants digged in the valley and found there a well of †Heb. living springing water 20 And the herdmen of Gerar did strive with Isaacs herdmen saying The water is ours r Because digged in our soil Which was no good argument because he digged it by their consent or permission at his own charge and for his own use and he called the name of the well ‖ That is contention Esek because they strove with him 21 And they digged another well and strove for that also and he called the name of it ‖ That is hatred Sitnah 22 And he removed from thence and digged another well and for that they strove not and he called the name of it ‖ That is room Rehoboth and he said For now the LORD hath made room for us and we shall be fruitful in the land 23 And he went up from thence to Beer-sheba s Where he lived before the famine drave him thence 24 And the LORD appeared unto him the same night and said I am the God of Abraham thy father fear not for I am with thee and will bless thee and multiply thy seed for my servant Abrahams sake 25 And he * chap. 12. 7. and 13. 18. built an altar there and called upon the name of the LORD and pitched his tent there and there Isaacs servants digged a well 26 Then Abimelech went to him from Gerar and A huzzath one of his friends and Phicol t This may be either 1. The title of an office for the word signifies the mouth of all or he by whom all the people were to present their addresses to the King and receive the Kings commands Or 2. The name of a man and then this might be the Son of him mentioned Gâ—… 21. 32. called by his Fathers name as Abimelech also was the chief captain of his army 27 And Isaac said unto them Wherefore come ye to me seeing ye hate me and have sent me away from you 28 And they said †Heb. 〈◊〉 we saw we saw certainly that the LORD was with thee and we said Let there be now an oath betwixt us even betwixt us and thee and let us make a covenant with thee 29 †Heb if 〈◊〉 〈◊〉 c. That thou wilt do us no hurt as we have not touched thee ‖ To wit so as to injure or hurt thee as above ver 11. and as we have done unto thee nothing but good and have sent thee away in peace thou art now the blessed of the LORD u Or O thou who art now the blessed of the Lord whom God hath inriched with great and manifold blessings which we did not take away from thee as we could easily have done but thou doest still enjoy them and now art as thou wert amongst us the blessed of the Lord. Or Seeing God hath blessed thee it will not become thee to curse us or to bear any grudge against us for that
my hire because I have given my maiden to my husband o Thus she mistakes the answer of her prayers for a recompence of her errour and she called his name ‖ That is an hire Issachar 19 And Leah conceived again and bare Jacob the sixth son 20 And Leah said God hath endued me with a good dowry now will my husband dwell with me because I have born him six sons and she called his name ‖ That is dwelling * called Matt. 4. 13. Zibulon Zebulun 21 And afterwards she bare a daughter and called her name ‖ That is judgment Dinah 22 And God remembred Rachel and God hearkned to her and opened her womb 23 And she conceived and bare a son and said God hath taken away my reproach p Barrenness was then accounted a great reproach especially in that race because it was a kind of curse whereby such persons were excluded both from the first and general blessing of fructification given to all mankind Gen. 1. 28. and from the special blessing given to Abraham for the multiplication of his feed and from all hopes of being the progenitors of the blessed Messias 24 And she called his name ‖ That is adding Joseph and said The LORD shall add to me another son 25 And it came to pass when Rachel had born Joseph that Jacob said unto Laban send me away that I may go unto mine own place and to my country q Canaan which he calleth his Country in regard both of his former and long habitation in it and of the right which he had to it by Gods promise See Gen. 28. 13. 26 Give me my wives and my children for whom I have served thee and let me go for thou knowest my service which I have done thee 27 And Laban said unto him I pray thee if I have * chap. 39. 21. found favour in thine eyes tarry for I have learned by experience that the LORD hath blessed me for thy sake 28 And he said Appoint me thy wages and I will give it 29 And he said unto him Thou knowest how I have served thee and how thy cattle was with me r How carefully it was managed and how greatly improved by my care and industry 30 For it was little which thou hadst before I came s Comparatively to what now it is and it is now †Heb. broken forth increased unto a multitude and the LORD hath blessed thee †Heb. at my foot since my coming t Heb. at my foot i. e. upon my coming since my feet entred into thy house Or by my foot i. e. by my ministery and labour as this phrase is used Deut. 11. 10. and now when shall I provide for mine own house also u According to my duty which also is thy interest 31 And he said what shall I give thee and Jacob said Thou shalt not give me any thing If thou wilt do this thing for me I will again feed and keep thy flock 32 I will pass thorow all thy flock to day removing from thence all the speckled and spotted cattle x Which may seem to be thus distinguished speckled with little spots and spotted with greater spots or stains both of divers colours from the rest of the body Or the speckled may be the same with the ring-streaked by comparing this with ver 35. and all the brown y Or black or dark-coloured for the Hebrew word signifies also great heat which produceth such a colour cattle among the sheep and the spotted and speckled among the goats and of such shall be my hire z Or then shall be my hire and for then as is frequent in Scripture The sense is Then when the speckled and spotted and brown are separated and none but white remaining my hire shall be out of those white ones and that in such manner as is expressed in the following verse all the white young ones shall be thine and the speckled and spotted and brown which shall be brought forth by those white ones shall be mine 33 So shall my righteousness answer for me a When the cattle shall contrary to their natural and usual course bring forth young ones of a contrary colour to their own it will hereby be evident that this is the work of God who hereby pleads my righteous cause against a cruel and unjust master Or thus when thou shalt accuse me of doing thee injury I shall have this manifest and undeniable evidence of my Righteousness or Innocency that I have no Cattle but of that colour which is by agreement appropriated to me †Heb. to morrow in time to come when it shall come for my hire before thy face b When it i. e. my righteousness shall come to or upon my reward i. e. when my righteousness shall appear in the very colour of that Cattle which is allotted to me for my reward or hire before thy face i. e. thou being present and diligently observing whether I have any Cattle of another colour But the Hebrew word Tabo is also of the second person and so the sense seems to be this When thou shalt come upon my hire or reward to wit to observe and see whether I have any other cattel than what belongs to me And so these words come in by way of parenthesis and the following words before my face are to be joyned to the former words thus so shall my Righteousness answer for me in time to come when thou shalt come upon my hire before thy face This I prefer before the other because the phrase of coming upon his hire seems more properly to agree to a person than to his Righteousness every one that is not speckled and spotted amongst the goats and brown amongst the sheep that shall be counted stollen with me 34 And Laban said Behold I would it might be according to thy word c Laban trusted to the course of nature whereby cattle usually bring forth their young of their own colour and Iacob reâ—…ied upon the providence of an Almighty God and his gratious father 35 And he removed that day the he-goats that were ring-straked d Which had lines or strakes like bands about them of divers colours from the rest of their body and spotted and all the she-goats that were speckled and spotted and every one that had some e This word is oft understood in other texts of Scripture and here it is so necessarily as appears both from the thing it self as it is related and from the phrase for he saith not that was white but that â—…ad white in it to wit mixed with other colours white in it and all the brown amongst the Sheep and gave them into the hand of his sons 36 And he set three days journey f Understand it of the journeying or travelling of sheep not of men betwixt himself and Jacob g Leâ—…t either Iacob should mingle
solid ground so this reason seems to have but little weight in it both because though this History immediately follows his descent from Mount Gilead yet it might be done some competent time after it and because Iacob in his journey to those parts where his father Isaac lived and whither he was going was still drawing nearer and nearer to Esau. 4 And he commanded them saying Thus shall ye speak unto my lord f Which Title being but a civil respect commonly given in Scripture to such persons as have no authority nor superiority over them who use it as Gen. 23. 6. and 24. 18. Iacob doth not hereby renounce his right of Primogeniture which was devolved upon him nor return it to Esau. Nor if he did hereby acknowledge Esau his Superiour for the present would this have been injurious to that right because Iacob was not yet in actual possession of it for it was not to commence till his Fathers death and indeed did more belong to his posterity than to his person and as to his person did more respect his spiritual advantages then his worldly greatness See Gen. 27. 29. Esau Thy servant Jacob saith thus I have sojourned with Laban and stayed there untill now g As a stranger and exile and so a more proper object for thy pity then for thy envy 5 And I have oxen and asses flocks and Men-servants and women-servants h Yet in my exile God hath blessed me with a competency of worldly goods and therefore I am not likely to be either a burden to thee or a disgrace to our Family and I have sent to tell my Lord i To acquaint him with my coming and with the state of my affairs that I may find grace in thy sight k That I may obtain pardon for my former errours and thy favour and friendship for the future 6 And the messengers returned to Jacob saying We came to thy brother Esau l Who gave them but an imperfect and a doubtful answer as appears from Iacobs fear ver 7. and also * chap. 33. 1. he cometh to meet thee and four hundred men with him m Which he brought either as his usual guard he being then a great man in those parts or in ostentation of his power and greatness in spight of all the injury which his Father or Brother did him or because at first he designed mischief to Iacob as may seem by his dismissing of his messengers without any testimony of his favour though afterwards upon Iacobs prayer God changed his mind 7 Then Jacob was greatly afraid n Notwithstanding the renewed promise of God and the late apparition of Angels wherein he shewed the weakness of his Faith to which God left him for his Trial and Exercise and to quicken him to prayer that so God might have more Glory and he more Comfort in the mercy and distressed and he divided the people that was with him and the flocks and herds and the camels into two bands 8 And said If Esau come to the one company and smite it then the other company which is left shall escape o Either by flight or because he supposed Esaus revenge would be satisfied with the first slaughter 9 And Jacob said O God p It is observable that Iacob directs his prayers to God immediately and not to the Angels though now if ever he had reason and obligation to do so from their visible apparition to him for his succour and comfort of my father Abraham and God of my father Isaac the LORD which saidst unto me * chap. 31. 13. Return unto thy countrey and to thy kindred and I will deal well with thee 10 †Heb. I am leâ—…t then all c. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant q In fulfilling thy promises made to me and much more am I unworthy of those further mercies which I am now about to beg of thee for with my staff r Having nothing with me but my travelling staff for my support I passed over this Jordan s â—… that Iordan either which I now see as being at this time upon an high hill or which my mind is set upon as that river which I am going to repass that I may go to my Father and to that good Land which thou hast given to me and mine for ever and now I am become two bands t Or two Troops or companies into which he had now divided his people and cattel ver 7. 11 Deliver me I pray thee from the hand of my brother from the hand of Esau for I fear him lest he will come and smite me and the mother †Heb. upon with the children u A proverbial speech noting a total destruction Compare Deut. 22. 6. Hos. 10. 14. 12 And * chap. 28. 13 14. thou saidest I will surely do thee good and make thy seed as the sand of the sea which cannot be numbred for multitude 13 And he lodged there that same night and took of that which came to his hand x Either that which was in his hand and power or rather that which was nearest at hand and most ready for him because the approaching night and his own great fear gave him not leave to make so scrupulcus a choice as otherwise he would have made a present for Esau his brother 14 Two hundred she-goats and twenty he-goats two hundred ewes and twenty rams 15 Thirty milch camels with their colts forty kine and ten bulls twenty she-asses and ten foals 16 And he delivered them into the hand of his servants every drove by themselves and said unto his servants Pass over before me and put a space betwixt drove and drove y That his gift might be represented to Esau with most advantage and his mind might by little and little be sweetned towards him 17 And he commanded the foremost saying When Esau my brother meeteth thee and asketh thee saying Whose art thou and whither goest thou and whose are these before thee 18 Then thou shalt say They be thy servant Jacobs it is a present sent unto my lord Esau and behold also he is behind us z Coming to see thy face and beg thy favour 19 And so commanded he the second and the third and all that followed the droves saying On this manner shall you speak unto Esau when you find him 20 And say ye moreover Behold thy servant Jacob is behind us for he said I will appease him a Heb. appease or allay his anger for the Hebrew word panim signifies both anger as Psal. 21. 9. and 34. 16. and face as every where because a mans anger is most discernable in his face or countenance Prov. 21. 14. with the present that goeth before me and afterward I will see his face peradventure he will accept †Heb my face of
a time and by Ioseph had abundantly paid for their habitation there and therefore they might have demanded a total dismission 2. Moses doth not say any thing which is false but onely conceals a part of the truth and he was not obliged to discover the whole truth to so cruel a Tâ—…rant and so impâ—…cable an â—…nemy 3. Moses cannot be blamed both 〈◊〉 he was none of 〈◊〉 〈◊〉 and 〈◊〉 herein he 〈◊〉 the direction and command of his 〈◊〉 that 〈◊〉 him And God surely was not obliged to acquaint 〈◊〉 with all his mind but onely so far as â—…e pleased And â—…t 〈◊〉 him for viâ—…e and just reasons â—…o propose 〈◊〉 〈◊〉 〈◊〉 that his denial oâ—… so 〈◊〉 a request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make his Tyranny more manifest and Gods vengeance upon him more just and remarkable into the wilderness that we may sacrifice to the LORD our God d Which they could not do freely and safely in Egypt Exod. 8. 2â—… 19 And I am sure e I know it infallibly before hand that the King of Egypt will not let you go ‖ Or but by strong hand no not by a mighty hand f Though he see and feel the miraculous and dreadful works of a strong yea almighty hand yet he will not consent to your going Which the History makes good Nor did he let them go till he could hold them no longer till the fear of his own Life and the clamours of his people forced him to give way to it And yet after that he repents of his permission and laboured to bring them back again Others but or except by a strong hand i. e. except by my almighty power he be forced to it Both Translations come to the same sense 20 And I will stretch out my hand and smite Egypt with all my wonders which I will do in the midst thereof and after that he will let you go 21 And I will give this people favour in the sight of the Egyptians g So that they shall readily grant what the Israelites desire See Exod. 12. 36. and it shall come to pass that when ye go ye shall not go empty 22 * chap. 11. 2. Gen. 15. 14. But every woman shall borrow of her neighbour and of her that sojourneth in her house jewels of silver and jewels of Gold and raiment and ye shall put them upon your sons and upon your daughters and ye shall spoil ‖ Or Egypt the Egyptians h Whether this was just or no see on Exod. 12. 3â—… CHAP. IV. 1 AND Moses answered and said But behold they will not believe me a Which he conjectured both from reason because the greatness and strangeness of the deliverance made it seem incredible and their minds were so oppressed with cares and labours that it was not likely they could raise them up to any such expectation and from the experience which he had of them forty years before when their deliverance by his means and interest at Court seemed much more credible then now it did nor hearken unto my voice for they will say the LORD hath not appeared unto thee 2 And the LORD said unto him What is that in thine hand And he said a Rod. 3 And he said cast it on the ground And he cast it on the ground and it became a Serpent b i. e. Was really changed into a Serpent whereby it was intimated what and how pernicious his Rod should be to the Egyptians And Moses fled from before it 4 And the LORD said unto Moses put forth thine hand and take it by the tail c The dangerous part whereby God would try Moses his Faith and prepare him for the approaching difficulties And he put forth his hand and caught it and it became a Rod in his hand 5 That they may believe d An imperfect sentence to be thus compleated This thou shalt do before them that they may believe See the like in 2 Sam. 5. 8. compared with 1 Chron. 11. 6. and Mark 14. 49. compared with Matth. 26. 56. that the LORD God of their fathers the God of Abraham the God of Isaac and the God of Jacob hath appeared unto thee 6 And the LORD said furthermore unto him Put now thine hand into thy bosom And he put his hand into his bosom and when he took it out behold his hand was leprous * 2 King 5. 27. as snow e For whiteness See Numb 12. 10. Hereby God would suggest to them how soon he could weaken and destroy the hard and strong hand by which the Egyptians Tyrannized over them It might also be done to keep Moses humble and depending upon God and to teach him and Israel to ascribe all the future Miracles not to the hand of Moses which was weak and liable to many distempers but wholly to the divine power and goodness 7 And he said Put thine hand into thy bosom again And he put his hand into his bosom again and plucked it out of his bosom and behold it was turned again as his other flesh 8 And it shall come to pass if they will not believe thee neither hearken to the voice of the first sign f To the voice or word of God delivered and confirmed by the first sign For Moses did not make dumb shews before them but acquainted them with the mind of God therein Or he saith the voice to note that Gods works have a voice to speak to us which we must diligently observe See Mic. 6. 9. that they will believe the voice of the latter sign 9 And it shall come to pass if they will not believe also these two signs neither hearken unto thy voice that thou shalt take of the water of the river g Nilus well known to Moses and called so by way of eminency as Euphrates also is and pour it upon the dry land and the water which thou takest out of the river †Heb. shall 〈◊〉 and shall 〈◊〉 shall become h Heb. shall be even shall be i. e. it shall assuredly be so blood upon the dry land 10 And Moses said unto the LORD O my Lord I am not †Heb. a man of words eloquent i Not able to deliver thy message acceptably and decently either to Pharaoh or to the Israelites neither †Heb. since yesterday nor since the third day heretofore nor since thou hast spoken unto thy servant k Since thy appearance to me thou hast made some change in my hand but none in my tongue but still I am as I was most unfit for so high an employment But indeed he was therefore fit for it as the unlearned Apostles were for the Preaching of the Gospel that the honour of their glorious works might be entirely given to God and not to the instruments which he used but * chap. 6. 12. I am slow of speech and of a slow tongue 11 And the LORD said unto him
unto Abraham unto Isaac and unto Jacob by the Name of * Gen. 17. 1. and 48. 3. God Almighty but by my Name * chap. 3. 14. JEHOVAH was I not known to them * Quest. How is this true when God was known to them and called by the name Iehovah Gen. 15. 7. and 26. 24. c. Ans. 1. He speaks not of the letters or syllables but of the thing signified by that name For that denotes all his perfections and amongst others the eternity constancy and immutability of his nature and will and the infallible certainty of his word and promises And this saith he though it was believed by Abraham Isaac and Iacob yet it was not experimentally known to them for they onely saw the promises afar off Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively as many others are as Gen. 32. 29. Mat. 9. 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly which will now be made known more clearly and fully 4 And I have also established my covenant with them * Gen. 17. 8. and 28. 4. to give them the land of Canaan the land of their pilgrimage wherein they were strangers 5 And * chap. 2. 24. I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage and I have remembred my Covenant 6 Wherefore say unto the children of Israel I am the LORD and I will bring you out from under the burdens of the Egyptians and I will rid you out of their bondage and I will redeem you with a stretched out arm b i. e. My almighty power A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow and with great judgments c i. e. Punishments justly inflicted upon them as the word judging and judgments is oft used as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19. 29. 7 And I will take you to me for a people d i. e. For my people you shall no longer be the people and slaves of the King of Egypt but my people and servants whom I will bless and preserve and I will be to you a God e To judge and deliver you and ye shall know that I am the LORD your God which bringeth you out from under the burdens of the Egyptians 8 And I will bring you in unto the land concerning the which I did †Heb. list up my hand See Gen. 14. 22. Deut. 32. 40. swear * Gen. 15. 14. 26. 3. 35. 12. to give it to Abraham to Isaac and to Jacob and I will give it you for an heritage I am the LORD f And therefore have authority and power to dispose of lands and kingdoms as I please and faithful to give you what I have promised 9 And Moses spake so unto the children of Israel but they hearkened not unto Moses for †Heb. shortness or straitness anguish of spirit g Their minds were so oppressed with their present burdens and future expectations that they could not believe nor hope for any deliverance but deemed it impossible and having been once deceived in their hopes they now quite despaired and thought their entertainment of new hopes or use of further endeavours would make their condition worse as it had done and for cruel bondage 10 And the LORD spake unto Moses saying 11 Go in speak unto Pharaoh King of Egypt that he let the children of Israel go out of his land 12 And Moses spake before the LORD saying Behold the children of Israel have not hearkened unto me how then shall Pharaoh hear me * chap. 4. 10. who am of uncircumcised lips h i. e. Of polluted lips Uncircumcision being a great defect and blemish whereby men were rendred profane contemptible and unfit for many services and priviledges may note any defect whether moral and of the spirit or natural and of the body So here it notes Moses his inability to cloath Gods commands in such words as might prevail with Pharaoh But this was a great weakness of faith as if God could not effect his purpose because the instrument was unfit 13 And the LORD spake unto Moses and unto Aaron and gave them a charge unto the children of Israel and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt 14 These be the heads of their fathers houses i This genealogy he describes here to shew the linage of Moses and Aaron by whom this great work was to be effected Onely he premiseth in brief the genealogy of his two elder brethren Reuben and Simeon to make way for the third which he intended more largely to insist upon And he mentions them rather than any other either to advance the favour of God in preferring that tribe before the descendants of their elder brethren or to shew that although the parents were sharply censured and rather cursed then blessed by Iacob Gen. 49. yet their posterity was not rejected by God but received to mercy and admitted to the same priviledge with their brethren * Gen. 46. 9. 1 Chron. 5. 3. The sons of Reuben the first-born of Israel Hanoch and Pallu Hezron and Carmi these be the families of Reuben 15 * 1 Chro. 4. 24. And the sons of Simeon Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of a Canaanitish woman these are the families of Simeon 16 And these are the names of the * Numb 3. 17. 1 Chron. 6. 1. sons of Levi according to their generations k From each of which proceeded a distinct generation or family called by their fathers name Gershon and Kohath and Merari and the years of the life of Levi were an hundred thirty and seven years 17 The * 1 Chro. 6. 17. and 23. 7. sons of Gershon Libni and Shimi according to their families 18 And * Numb 26. 57. 1 Chron. 6. 2. the sons of Kohath Amram and Izhar and Hebron and Uzziel And the years of the life of Kohath were an hundred thirty and three years 19 And the sons of Merari Mahali and Mushi these are the families of Levi according to their generations 20 And * chap. 2. 1. Numb 26. 59. Amram took him Jochebed his fathers sister l Or rather kinswoman or coâ—…sin or neece for so this Hebrew word is sometimes used as appears from Ier. 32. 8 9 12. Obj. She is called the daughter of Levi Exod. 2. 1. Ans. Even Neeces are oft called daughters as we have shewed See Luk. 1. 5. and the notes on Exod. 2. 1. to wife and she bare him Aaron and Moses and the years of the life of Amram were an hundred and thirty and seven years 21 And * 1 Chro. 6. 37 38. the sons of Izhar Korah and Nepheg and Zichri 22 And * Levit. 10. 4. Num. 3. 30.
execution of this counsel here given about the choice of Magistrates ver 19. is related after the Israelites departure from Sinai Deut. 1. 7 c. And therefore here is a transposal in this history which is also frequent in other places of holy Scripture with his sons and his wife unto Moses into the wilderness where he encamped at * chap. 3. 1. the mount of God 6 And he said c Not by word of mouth as the next verse sheweth but either by a letter or by a messenger as that word is used Mat. 8. 6 8. compared with Luk. 7. 3 6. unto Moses I thy father in law Jethro am come unto thee and thy wife and her two sons with her 7 And Moses went out to meet his father in law and did obeisance and kissed him and they asked each other of their †Heb. pâ—…ace welfare d Heb. of their peace i. e. prosperity and all happiness which also they wished one to the other as this phrase implies See 1 Sam. 10. 4. Psal. 122. 6. and they came into the tent 8 And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israels sake e Or concerning Israels business and all the travel that had †Heb. found out come upon them by the way and how the LORD delivered them 9 And Jethro rejoyced for all the goodness which the LORD had done to Israel whom he had delivered out of the hand of the Egyptians 10 And Jethro said Blessed be the LORD who hath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh who hath delivered the people from under the hand of the Egyptians 11 Now I know f viz. More clearly and by certain experience as that phrase signifies Gen. 22. 12. 1 King 17. 18 24. For otherwise it is more than probable that Iethro had the knowledge of the true God before this time not onely because he was the great grand-child of Abraham but also because of his long conversation with a person of so great knowledge and wisdom and piety as Moses was that the LORD is greater than all gods * chap. 1. 10 â—…6 22. and 5. 〈◊〉 14. 18. for in the thing wherein they g Either 1. their false Gods who wrought strange things in and by their servants the Magitians who contended with Moses and proudly boasted of their skill as not a whit inferiour to that of Moses but at last were forced to yield up the cause Exod. 8. 19. or rather 2. the Egyptians spoken of ver 10. who dealt proudly and scornfully and tyrannically with the Israelites but God shewed himself to be above them and above their King though Pharaoh would not own him for his Superiour Exod. 5. 2. but lift up his horn against God and against his people but the Lord brought that proud Prince upon his knees and forced him oft to confess his faults and to become suppliant to Moses for deliverance from the plagues and at last when he continued incorrigible he drowned him in the Sea dealt proudly he was above them 12 And Jethro Moses father in law took h i. e. Gave or offered as that verb is used Psal. 68. 18. compared with Eph. 4. 8. also Exod. 25. 2. Which he did that he might publickly testifie both his embracing of the true Religion â—…nd his thankfulness to God for the great deliverance given to his people wherein also himself and family were concerned And he took or offered these not immediately or by himself which would have seemed a presumptuous and unwarrantable action for a stranger to undertake in the Church of Israel but by those who were appointed to do it in which sence David is said to have sacrificed 2 Sam. 24. 25. and Solomon 1 King 8. 63. and all those who brought their offerings to the Priests to offer for them a burnt-offering and sacrifices i To wit of thanksgiving as is expressed Exod. 24. 5. for part of these the offerers with others did eat Levit. 7. 15. whereas no man might eat of the burnt-offerings Lev. 1. 9. for God and Aaron came and the Elders of Israel to eat bread k i. e. to feast together of the remainders of the sacrifices with Moses father in law before God l Either before the cloudy pillar or rather before the altar and in the place of publick worship for some such place undoubtedly they had though the Tabernacle was not yet built and that was the place appointed for such feasts See Deut. 12. 7. and 27. 7. 1 Chron. 29. 21. Psal. 116. 17. 13 And it came to pass on the morrow that Moses sate to judge the people m As a civil Magistrate by hearing and determining causes and controversies arising among the people and the people stood by Moses from the morning unto the evening 14 And when Moses father in law saw all that he did to the people he said What is this thing that thou doest unto the people Why fittest thou thy self alone and all the people stand by thee from morning unto Even 15 And Moses said unto his father in law Because * Lev. 24. 12. Num. 15. 34. the people come unto me to enquire of God n i. e. Of the mind and will of God both as to his worship and service and as to their mutual duties to one another See 1 Sam. 9. 9. 16 When they have a matter they come unto me and I judge between †Heb. a man and his fellow one and another and I do make them know o i. e. Do interpret and apply them to their several cases and circumstances the Statutes of God and his Laws 17 And Moses father in law said unto him The thing that thou doest is not good p Not convenient either for thy self or for the people 18 †Heb. fading thou wilt fade Thou wilt surely wear away q Waste and destroy thy health and strength by excessive labour of mind and body both thou and this people r By tedious attendance and expectation ere their turn comes for the decision of their matters that is with thee for this thing is too heavy for thee * Num. 11. 14 Deut. 1. 9. thou art not able to perform it thy self alone 19 Hearken now unto my voice I will give thee counsel and God shall be with thee s i. e. I doubt not God will assist and bless thee as well in the course which I propose to thee as in that which thou now dost use because God is a God of order and loves order and he is a God of mercy and would not have thee destroy thy self in his work Or it may be taken for a prayer and God be with thee i. â—… bless and assist thee therein Be thou for the people to God-ward t Heb. before God i. â—… in hard and
bottom of Mount Sinai to hear and receive Gods ten Commandements from his own mouth 11 And it came to pass at the end of fourty dayes and fourty nights that the LORD gave me the two tables of stone even the tables of the covenant 12 And the LORD said unto me * Exod. 3â—… 3. Arise get thee down quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they are quickly turned aside out of the way which I commanded them they have made them a molten image 13 Furthermore the LORD spake unto me saying I have seen this people and behold it is a stiff-necked people 14 Let me alone o Stop not the course of my fury by thy intercession that I may destroy them and blot out their name from under heaven and I will make of thee a nation greater and mightier than they 15 So I turned and came down from the mount and the mount burned with fire and the two tables of the covenant were in my two hands 16 And * Exod. 32. 19. I looked and behold ye had sinned against the LORD your God and had made you a molten calf ye had turned aside quickly out of the way which the LORD had commanded you 17 And I took the two tables and cast them out of my two hands and brake them before your eyes p Not by an unbridled passion but in zeal for Gods honour and by the direction of Gods spirit to signifie to the people that the covenant between God and them contained in those tables was broken and made void and they were now quite cast out of Gods favour and could expect nothing from him but fiery indignation and severe justice See on Exod. 32. 19. 18 And * Psa. 106. 23. I fell down q In way of humiliation and supplication on your behalf before the LORD as at the first forty dayes and forty nights I did neither eat bread nor drink water because of all your sins which ye sinned in doing wickedly in the sight of the LORD to provoke him to anger 19 For I was afraid of the anger and hot displeasure wherewith the LORD was wroth against you to destroy you But the LORD hearkned unto me at that time also 20 And the LORD was very angry with Aaron r Though he was onely accessary as being perswaded and in a manner compelled to comply with your desire to have destroyed him And I prayed for Aaron also the same time 21 And * Exod. 32. 20. I took your sin s i. e. The object and matter of your sin as sin is taken Isa. 31. 7. the calf which ye had made and burnt it with fire and stamped it and ground it very small even until it was as small as dust and I cast the dust thereof into the brook t That there might be no monument or remembrance of it left that descended out of the mount 22 And at * Num. 11. 1 3. Taberah and at * Exod. 17. 7. Massa and at * Num. 11. 34. Kibroth-hattaavah ye provoked the LORD to wrath 23 Likewise * Num. 13. 3. when the LORD sent you from Kadesh-barnea saying Go up and possess the land which I have given you then ye rebelled against the commandment of the LORD your God and ye believed him not nor hearkned to his voice 24 Ye have been rebellious against the LORD from the day that I knew you 25 Thus I fell down before the LORD forty dayes and forty nights u The same mentioned before v. 18. as appears 1. By comparing this with Exodus where this History is more fully related and where this is said to be done twice onely 2. By the occasion and matter of Moses his prayer here following which is the same with the former 3. By the words here following as I fell down at first which shew that this was the second time of his so doing as I fell down * Ver. 18. at the first because the LORD had said he would destroy you 26 I prayed therefore unto the LORD and said O LORD God destroy not thy people and thine inheritance which thou hast redeemed through thy greatness x i. e. Through the greatness of thy power which appeared most eminently in that work as is noted v. 29. which thou hast brought forth out of Egypt with a mighty hand 27 Remember thy servants y i. e. The promise made and sworn to thy servants which was mentioned above v. 5. Abraham Isaac and Jacob look not unto the stubborness of this people nor to their wickedness nor to their sin 28 Lest the land whence thou broughtest us out say * Num. 14. 15. Because the LORD was not able to bring them into the land which he promised them and because he hated them he hath brought them out to slay them in the wilderness 29 Yet they are thy people z Whom thou hast chosen to thy self out of all mankind and publickly owned them for thine and hast purchased and redeemed them from the Egyptians and thine inheritance which thou broughtest out by thy mighty power and by thy stretched-out arm CHAP. X. 1 AT that time a When God was newly appeased by my intercession the LORD said unto me * Exod. 34. 1. Hew thee two tables of stone like unto the first and come up unto me into the mount and make thee an ark of wood b Either a temporary Ark for this use till the other was finished or the famous Ark as may seem by comparing this with v. 5. It is not evident in what order these things were done nor is it strange if Moses in this short and general relation neglect the order of time as being nothing to his present purpose 2 And I will write on the tables the words that were in the first tables which thou brakest and thou shalt put them in the ark 3 And I made an ark of * Exod. 25. 1 10. Shittim wood and hewed two tables of stone like unto the first and went up into the mount having the two tables in mine hand 4 And * Exod. 34. â—… he wrote on the tables according to the first writing the ten †Heb. 〈◊〉 commandments which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly and the LORD gave them unto me 5 And I turned my self and came down from the mount and put the tables in the ark which I had made and there they be as the LORD commanded me 6 And the children of Israel took their journey c This following History comes in manifestly by way of parenthesis as may appear from ver 10. where he returns to his former discourse and it seems to be here inserted Either 1. Because the Priests and Levites here mentioned were the Guardians and Keepers of the Ark and Tables here mentioned
which the LORD commanded Moses to make with the children of Israel in the land of Moab * chap. 6. 2 3. beside the covenant b i. e. That entring into or striking of covenant The covenant was but one in substance but various in the time and manner of its dispensation which he made with them in Horeb. 2 And Moses called unto all Israel and said unto them * Exâ—…d 19. 4. Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh and unto all his servants and unto all his land 3 * Chap. 4. 34. 7. 19. The great temptations which thine eyes have seen the signs and those great miracles 4 Yet the LORD hath not given you an heart to perceive and eyes to see and ears to hear unto this day c. d This verse comes in by way of correction or exception to the foregoing clause in this manner I said indeed ye have seen c. v. 2. and thine eyes have seen c. but I must recal my words for in truth you have not seen them in seeing you have not seen and perceiving you have not perceived them you have perceived and seen them with the eyes of your body but not with your minds and hearts you have not seen them to any purpose you have not yet learned rightly to understand the word and works of God so as to know them for your good and to make a right use of them and to comply with them Which he expresseth thus the Lord hath not given you c. not to excuse their wickedness but partly to direct them what course to take and to whom they must have recourse for the amending of their former errours and for a good understanding and improvement of Gods works and partly to aggravate their sin and to intimate that although the hearing ear and the seeing eye and the understanding heart be the workmanship of God Prov. 20. 12. and the effects of his special grace Deut. 30. 6. Ier. 31. 33. and 32. 39 c. yet their want of this grace was their own fault and the just punishment of their former sins their present case being like theirs in Isays time who first shut their eyes and ears that they might not see and hear and would not understand and then by the tremendous but righteous judgment of God had their hearts made fat and their eyes and ears closed that they should not be able to see and hear and understand as is manifest from the history of their carriage in the wilderness 5 And I have led you fourty years in the wilderness your cloths are not waxen old upon you and thy shoe is not waxen old upon thy foot d So far that it was necessary for you to throw them away and to get new ones See on Deut. 8. 4. 6 Ye have not eaten bread e i. e. Common bread purchased by your own mony or made by your own hands but Heavenly and Angelical bread Deut. 8. 3. Psal. 78. 24 25. You have subsisted without bread the staff of life neither have ye drunk wine or strong drink f But onely water out of the rock that ye might know that I am the LORD your God g The Lord Omnipotent and All-sufficient for your provision without the help of any Creatures and your God in covenant with you who hath a true affection to you and fatherly care of you even when ordinary means fail 7 And when ye came unto this place * Num. 21. 〈◊〉 33. chap. 2. 32. and 3. 1. Sihon the King of Heshbon and Og the King of Bashan came out against us unto battel and we smote them 8 And we took their land and * Num. 32. 33. an inheritance unto the Reubenite and to the Gadite and to the half tribe of Manasseh 9 * chap. 4. 6. Josh. 1. 7. 1 King 2. 3. Keep therefore the words of this covenant and do them that ye may †Heb. 〈◊〉 dently So 〈◊〉 prosper in all that ye do 10 Ye stand this day all of you before the LORD your God h In his presence who sees your hearts and carriages and before his Tabernacle where it is probable they were now called together and assembled for this work See v. 2. your captains of your tribes your elders and your officers with all the men of Israel 11 Your little ones your wives and thy stranger i Such strangers as had embraced their Religion that is in thy camp from the hewer of thy wood unto the drawer of thy water k All sorts of persons yea even the meanest of them such as these were Ios. 9. 27. all sorts and ranks of servants 12 That thou shouldest †Heb. 〈◊〉 enter into covenant l i. e. Into covenant or agreement confirmed by a solemn oath with the LORD thy God and into his oath l i. e. Into covenant or agreement confirmed by a solemn oath which the LORD thy God maketh with thee this day 13 That he may establish thee to day for a people unto himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy fathers to Abraham to Isaac and to Jacob. 14 Neither with you onely do I make this covenant and this oath 15 But with him that standeth here with us this day before the LORD our God * See 〈◊〉 1 Cor. 5. 〈◊〉 and also with him that is not here with us this day m i. e. With your prosperity For so the covenant was made at first with Abraham and his seed by which as God engaged himself to continue the blessing of Abraham upon his posterity so he also engaged them to the same duties and conditions which were required of Abraham So it is even among men where a King confers an estate upon a Subject and his Heirs for ever upon some certain conditions all his Heirs who enjoy that benefit are obliged to the same conditions But whatsoever becomes of mans right God the Creatour and Soveraign Lord of all men and things hath an unquestionable right and power to oblige all persons that are or shall be to such conditions as he pleaseth and especially to such conditions as are for their own benefit which is the present case 16 For ye know how we have dwelt in the land of Egypt n Where you have seen their Idolatries and learned too much of them as the Golden Calf shewed and therefore need to renew your covenant with God where also we were in dreadful bondage whence God alone hath delivered us to whom therefore we are deeply obliged and have all reason to renew our covenant with him and how we came through the nations o i. e. With what hazards if God had not appeared for us which ye passed by 17 And ye have seen their abominations and their †Heb. 〈◊〉 gods
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
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
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
which by a Synecdoche are contained under this one kind Thus their Spiritual blemish puts them into the very same state which corporal blemishes brought them Lev. 21. 17 c. And thus he mitigates their punishment he shuts them out from Spiritual Services but allows them natural and necessary Provisions among their brethren 10 And he defiled Topheth which is in the valley of the children of Hinnom e Of which see Ios. 15. 8. Nehem. 11. 30. Ier. 7. 31. and 19. 6 11. that no man might * Lev. 18. 21. Deut. 1â—… 10. make his son of his daughter to pass through the fire to Molech f See on Lev. 18. 21. Deut. 18. 10. 11 And he took away the horses g Either â—… The Carved or Graven Horses to which were â—…yned a Graven Chariot in which there might be the Picture of the Sun which the Heathens used to represent in this manner Or rather 2. Living Horses For 1. Such the â—…stern Nations used to Consecrate to the Sun to signify the swifness of his motion 2. These Horses are mentioned apart from the Chariots and are said to be given to the sun which is not said of the Chariots and to be taken away when the 〈◊〉 more burnt c. and a certain place is here allotted to the Horses not to the Chariots that the kings of Judah had given to the sun h Either to be Sacrificed to the Sun or to draw those Chariots in which the Kings or some other in their stead and by their appointment went forth every Morning to worship the rising Sun for both these were the customs of the Armenians and Perâ—… as Xenophon testifies at the entring in of the house of the LORD i i. e. By the Gate of the outward Court of the Temple for the Courts are oft contained under the name of the House or Temple by the chamber of Nathan-melech the ‖ Or 〈◊〉 or officer chamberlain k Or officer to whom the care of these Horses was committed which was in * 1 Chr. 26. 18. the suburbs l Either 1. Of the City of David or rather of the Temple in certain outward Buildings belonging to the Temple and the uses thereof See Ezek. 45. 2. Heb. in Parvarim a place near the Temple called also Parbar 1 Chr. 26. 18. though it be not now known either where it was or why it was so called and burnt the chariots of the sun m Which were made for the honour and worship of the Sun as was before expressed with fire 12 And the altars that 〈◊〉 on the top of the upper chamber of Ahaz n i. e. Upon the Roof of the Kings House They were so mad upon their Idols that they were not content with all their publick high places and Altars but made others upon their House-tops for the worship of the Heavenly bodies See Ier. 19. 13. Zeph. 1. 5. which the kings of Judah had made and the altars which * Chap. â—…1 â—… Manasseh had made o Quest. How could this be when Manasseh had taken them away before 2 Chr. 33. 15 Ans. Either these Altars were not so fully destroyed as they should have been the foundations of them being left through the neglect of the Officers appointed to do that work upon which Amon built his new Altars Or if they were wholly rooted out Amon's new Altars are called by his Fathers name because they were built by his example and in the very same place where his Fathers Altars were as the Wells which Isaac digged in the same place where Abraham had digged them before were therefore called by their ancient names Gen. 26. 15. See more on the next Verse in the two courts p The Priests and the Peoples See ch 21. 5. of the house of the LORD did the king beat down and ‖ Or 〈◊〉 from thence brake them down from thence and cast the dust of them into the brook Kidron q Partly to shew his derestation of them and partly to abolish the very remembrance of them as far as he could 13 And the high places that were before Jerusalem which were on the right hand of the ‖ That is the mount oâ—… 〈◊〉 mount of corruption r i. e. The Mount of Olives 1 King 11. 7. here called the mount of corruption for the gross Idolatry there practised which is oft expressed by the name of corruption See Exod. 32. 7. Deut. 32. 5. In the Hebrew is an elegant allusion between Mâ—…seah anointing and Moshâ—…ith corruption as there is between Bethel and Bethaven Hos. 4. 15. which * 1 〈◊〉 〈◊〉 Solomon the king of Israel had builed s Not the same individual Altars which doubtless either Solomen upon his repentance or some other of Iosiah's Godly predecessors had taken away long before this time but other Altars built by Manâ—…sseh or Amon which because erected by Solomon's example and for the same use and in the same place are called by his name this brand being left by the Holy Ghost upon his name and memory as a just punishment of that abominable practise and a mean to deter others froâ—… the like for Ashtoreth t Of which and the rest see on 1 King 11. 5 6 7. the abomination u i. e. The Idol so called because it was abominable and made them abominable to God of the Zidonians and for Chemosh the abomination of the Moabites and for Milcom the abomination of the children of Ammon did the king defile 14 And he * 〈◊〉 〈◊〉 〈◊〉 Deâ—… 7. 5â—… â—… brake in pieces the ‡ 〈◊〉 〈◊〉 images and cut down the groves and filled their places with the bones of men x i. e. Of the Idolatrous Priests which he caused to be taken out of their Graves v. 18. 15 ¶ Moreover the altar that was at Bethâ—…el y Quest. How could he rightly do this seeing Bethel was a part of the Kingdom of Israel not of Iudah Ans. Either First This City was now under the Kingdom of Iudah to which it was added by Abijah long since 2 Chron. 13. 19. Or Secondly He did this by vertue of that ancient right which David and his posterity had to the Kingdom of Israel which though suspended for a time by God's grant of the Ten Tribes to Ieroboam and the succeeding Kings of Israel yet these being all extinct it might seem to return to him at least so far as to pluck up Idolatry out of the Land of Israel as he had opportunity and especially out of those parts of it which bordered upon Iudah Or Thirdly The King of Babylon having ingaged in a War with the Assyrian Hezekiah's great enemy and having thereupon occasion for Hezekiah's friendship did as some suppose enlarge his Dominion and give him some power over the Kingdom of Israel at least as to matters of Religion Which may seem not improbable from 2 Chron. 30. 1 4 5 6. And
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
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
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.
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
not readily grant it to those that greedily seek it and if any son of violence procure it he will make him pay very dearly for it and when the Saints suffer it for Gods sake as they frequently do it is a most acceptable Sacrifice to God and highly esteemed by him Thus the blood of Gods people is said to be precious in his sight Psal. 72. 14. And in the same sence the life of a man is said to be precious in his eyes who spareth and preserveth it as 1 Sam. 26. 21. 2 Kings 1. 13. Gods people are precious in his eyes both living and dying for whether they live they live unto the Lord or whether they die they die unto the Lord Rom. 14. 8. of his saints 16 O LORD truly I am thy servant b This is either 1. an argument used in prayer It becometh thee to protect and save thy own servants as every good master doth or rather 2. a thankful acknowledgment of his great obligations to God whereby he was in duty bound to be the Lords faithful and perpetual servant For this suits best with the context I am thy servant and * Psal. 86. 16. the son of thy handmaid c Either 1. the son of a mother who was devoted and did devote me to thy serviet Or 2. like one born in thy house of one of thy servants and so thine by a most strict and double obligation thou hast loosed my bonds d Thou hast rescued me from mine enemies whose captive and vassal I was and therefore hast a just right and title to me and to my service 17 I will offer to thee * Lev. â—… 12. the sacrifice of thanksgiving and will call upon the Name of the LORD 18 I will pay my vows unto the LORD now in the presence of all his people e And as I said before so I now repeat my promise for the greater assurance and to lay the stricter obligation upon my self 19 In the courts of the LORD's house in the midst of thee O Jerusalem Praise ye the LORD PSAL. CXVII This Psalm contains a Prophecy of the Calling of the Gentiles as appears both from the matter of it and from Rom. 15. 11. where it is quoted to that purpose 1 O * Rom. 15. 11. Praise the LORD a Acknowledge the true God and serve him onely and cast away all your Idols all ye nations praise him all ye people 2 For his merciful kindness is great towards us b Either 1. towards us Jews to whom he hath given those peculiar priviledges which he hath denied to all other nations But this may seem an improper argument to move the Gentiles to praise God for his mercies to others from which they were excluded Or 2. towards all of us all the children of Abraham whether carnal or spiritual who were to be incorporated together and made one body and one sold by and under the Messias Iob. 10. 16. Eph. 2. 14. which mystery seems to be insinuated by this manner of expression and the truth of the LORD endureth for ever Praise ye the LORD PSAL. CXVIII This Psalm most probably was composed by David when the Civil Wars between the Houses of Saul and David were ended and David was newly setled in the Kingdom of all Israel and had newly brought up the Ark of God to his Royal City But though this was the occasion yet David or at least the Spirit of God which indired this Psalm had a further reach and higher design in it and especially in the latter part of it which was to carry the Readers thoughts beyond the Type to the Antitype the Messias and his Kingdom who was chiefly intended in it Which is apparent both from the testimonies produced of it to that purpose iâ—… the Neâ—…t Testament as Mat. 〈◊〉 9 42. Mark 12. 10 11. Acts 4. 11 c. and from the consent of the Hebrew Doctors both ancient and modern one evidence whereof is that in their prayers for their Messiah they use some part of this Psalm and from the matter it self as we shall see hereafter The form of this Psalm may seem to be dramatical and several parts of it are spoken in the name of several persons yet so that the distinction of the persons and their several passages is not expressed but lest to the observation of the intelligent and diligent Reader as it is in the Book of the Song of Solomon and in some part of Ecclesiastes and in many profane Writers David speaks in his own name from the beginning to v. 22. and from thence to v. 25. in the name of the people and thence to v. 28. in the name of the Priests and then concludes in his own name 1 O * 1 Chro. 16. 8. Psal. 106. 1. 107. 1. 136. 1. Give thanks a All sorts of persons which are particularly expressed in the three next verses as they are mentioned in like manner and order Psal. 115. 9 10 11. where see the Notes unto the LORD for he is good because his mercy endureth for ever 2 Let Israel b After the flesh all the Tribes and people of Israel except the Levites now say that his mercy endureth for ever 3 Let the house of Aaron c The Priests and Levites who were greatly discouraged and oppressed in Sauls time and shall receive great benefits by my government now say that his mercy endureth for ever 4 Let them now that fear the LORD d The Gentile-Proselytes whereof there were in Davids time and were likely to be greater numbers than formerly had been say that his mercy endureth for ever 5 I called upon the LORD †Heb. out of distress in distress the LORD answered me and * Psal. 18. 19. set me e Which Verb is tacitly included in the former and is easily understood out of Psal. 31. 9. where the full phrase is expressed and from the following word See the like examples in the Hebrew Text Gen. 12. 15. Psal. 22. 21 c. ‖ Or with enlargement in a large place 6 * Psal. 56. 4 11. Heb. 13. 6. The LORD is ‖ Heb. for me on my side I will not fear what can man f A frail and impotent creature in himself and much more when he is opposed to the Almighty God do unto me 7 * Psal. 54. 4. The LORD taketh my part with them that help me g He is one of the number of my helpers and enables them to defend me therefore shall I see my desire upon them that hate me 8 * Psal. 40. 4. 62. 8 9. Jer. 17. 5 7. It is better to trust in the LORD than to put confidence in man h As mine adversaries do in their own numbers and in their great confederates 9 * Psal. 146. 2. It is better to trust in the LORD than to put confidence in princes i The neighbouring and
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
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
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
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
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
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 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
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
1. 3. it is a people of no understanding t They do not understand either me or themselves either my Word or Works they know not the things which concern their own Peace and Happiness but like bruit Beasts made to be destroyed they blindly and wilfully go on in those Courses which will bring them to certain ruine therefore he that made them u Both as they are Creatures and as they are his People for this also is expressed by making or forming as Psal. 100. 3. 102. 18. 149. 2. Thus he overthroweth their false and presumptuous Conceits that God would never destroy the Work of his own Hands nor the Seed of Abraham his Friend for ever and plainly declareth the contrary will not have mercy on them and he that formed them will shew them no favour 12 And it shall come to pass in that day that the LORD shall beat off x Or shall beat out Which is not meant in a way of Punishment which is rather designed by threshing as Isa. 21. 10. 25. 10. than by beating but as an Act of Mercy as is evident from the following Clause of this and from the next Verse It is a Metaphor from some Grains which were beaten our with a Rod or Staff of which see Isa. 28. 27 28. and then were carefully gathered and laid up for the use of man from the chanel of the river unto the stream of Egypt y From Euphrates to Nilus which were the two Borders of the Land of Promise Ios. 1. 4. 13. 3. All the Israelites which are left in the Land which are here opposed to those of them that are dispersed into Foreign Parts such as Assyria and Egypt and ye shall be gathered one by one z Which signifies either the smallness of the Remnant of that numerous People or rather God's exact and singular Care of them that not one of them should be lost O ye children of Israel 13 And it shall come to pass in that day that the great trumpet a Which may be heard even to the remotest Parts of the Earth God shall summon them all together as it were by Sound of Trumpet to wit by an eminent Call or Act of his Providence on their behalf He alludes to the Custom of calling the Israelties together with Trumpets of which see Numb 10. 2 3. shall be blown and they shall come which were ready to perish in the land of Assyria b Where the Ten Tribes were carried Captive and the out-casts in the land of Egypt c Where many of the Iews were as is manifest both from Scripture as Ier. 43. 7. 44 28. Hos. 8. 13. Zech. 10. 10. and from other Authors and shall worship the LORD in the holy mount at Jerusalem CHAP XXVIII 1. WO to the Crown of Pride a That proud and insolent Kingdom for the Crown is oft put for the Kingdom as Ier. 13. 18. c. to the Drunkards b Either 1. Metaphorically drunk with proud self-confidence and security prosperity Or rather 2. Properly by comparing this with v. 7. Hos. 7. 5. Amos 6. 6. where the Israelites are taxed with this sin For having many and excellent Vines among them they were exposed to this Sin and frequently overcome by it of Ephraim c Of the Kingdom of the Ten Tribes which is commonly called by the name of Ephraim as hath been oft noted before whose glorious Beauty is a fading Flower d Whose Glory and Greatness shall suddenly wither and perish which are e Which proud and drunken Israelites have their common and chief abode Or which is i. e. which flower is or which beauty or glory is on the head of the †Heb. Uale of â—…nesses fat Valleys f Either 1. in Samaria which might well be called the Head as being seated upon a Mountain and the Head of the Kingdom and The head of the fat Valleys because it was encompassed with many fat and rich Valleys Or. 2. Upon the chief or choicest as this word signifies Exod. 30. 23. Câ—…nt 4. 14. Isa. 9. 14 15. and elsewhere of the fat or rich Valleys which they made occasions and instruments of Luxury of them that are †Heb. broken overcome g Heb. That are smitten or broken or overthrown or knocked down all which significations of this word fitly agree to Drunkards with Wine 2. Behold the Lord hath h To wit at His command prepared and ready to execute His Judgments a mighty and strong One i The King of Assyria which as a Tempest of Hail and a destroying Storm as a floud of mighty Waters overflowing shall cast down k Understand it the crown of pride or them the drunkards of Ephraim to the Earth with the hand l Or by his hand either by that Kings force or strong hand or by the hand of God which shall strengthen and succeed him in this work 3. The Crown of Pride the Drunkards of Ephraim shall be troden †Heb. with feet under Feet m The Expression is emphatical the Crown which was upon their own heads shall be trodden under the feet of others and they whose Drunkenness made them stagger and fall to the ground shall be trodden down there 4. And the glorious Beauty which is on the head of the fat Valley shall be a fading Flower and as the hasty Fruit n Which coming before the Season and before other Fruits is most acceptable before the Summer which when he that looketh upon it seeth it while it is yet in his hand he †Heb. swalloweth eateth it up o Which as soon as a Man sees he covets it and plucks it off yet doth not long enjoy it but through greediness devours it almost as soon as he can get it into his hand And so shall it be with Ephraims glory which his Enemies as soon as they observe shall covet and spoil and devour it greedily and with delight 5. In that day p When the Kingdom of Israel shall be utterly destroyed shall the Lord of Hosts be for a Crown of Glory and for a Diadem of Beauty q God shall give them eminent Glory and Beauty unto the residue of his People r Unto the Kingdom of Iudah who shall continue in their own Country when Israel is carried into Captivity 6. And for a spirit of judgment to him that sitteth in judgment and for strengh s He explains how or wherein God would glorify and beautify them even by giving wisdom to their Rulers and courage to their Souldiers which two things contribute much to the strength and safety and glory of a Nation to them that turn the battel to the gate t To their Warriors whom he describeth by this Phrase to intimate That their Valour should be crowned with Success and that they should not onely drive their Enemies from their own Gates
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
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
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
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
works or course of life a mans whole course being described by a way or walk Gen. 17. 1. Eph. 5. 8. nor finding thine own pleasure nor speaking thine own words p Viz. That are properly thine own i. e. thine own in opposition to what God commands proceeding from the corruption of Nature and vanity of the mind or not speaking words i. e. vainly impertinently and not suitable to the work of the day tending neither to thy profit or pleasure or rather injurious revengeful or reproachful words contrary to rest quiet and sedate composedness of the Sabbath And thus it refers to what was their usual practice upon their solemn assemblies or Sabbaths towards their poor brethren which they are charged with ver 3. and is called speaking vanity v. 9. See there and accordingly the seventy render it if thou speak not a word in anger 14 Then shalt thou delight thy self q This hath reference to the foregoing verse If thou wilt delight thy self in the Sabbath then thou shalt delight in the God of the Sabbath or thou shalt have cause to delight in the Lord viz. in his goodness and faithfulness to thee and so shalt live by faith in him as the fountain of all good as Psal. 37. 4. in the assurance of his love and favour Psal. 33. 21. and that in great abundance Psal. 36. 8. Such delights as no wicked man can have Prov. 14. 10. in the LORD and I will cause thee to * Deut. 32. 〈◊〉 ride upon the high places of the earth r Thou shalt be above the reach of danger ch 33. 16. Or it may have respect to their being brought out of Babylon which lay very low in respect of Iudea called the Earth as it is elsewhere Luke 23. 44. and high both in respect of the scituation of it as also its mountainousness Or the expression may import the subduing of their enemies as it is Deut. 33. 29. Riding is oft used for conquering Psal. 45. 4. See the note there Rev. 6. 2. The sense is they shall come out of Babylon not sneakingly as on foot but triumphantly and gloriously riding as God brought Israel out of Aegypt harnassed in good order and with an high hand or they shall ride to and fro in their Chariots at their pleasure and feed thee with the heritage of Jacob s i. e. Thou shalt enjoy the good of the land of Canaan which God had promised as an heritage to Iacob and his seed Gen. 35. 12. and feed on the fruits of it Quest. Why doth he say of the heritage of Iacob and not of Abraham or Isaac Answ. Because the whole Posterity of Iacob was within the Covenant but Ishmael and Esau one the seed of Isaac the other the seed of Abraham were both excluded thy father for the mouth of the LORD t This is to express the certainty and indubitableness of it being from the mouth of him who cannot lie see of the same expression of assurance ch 1. 20. 40. 5. And this Calvin refers both to what was spoken in the beginning of the chapter that it was in vain for those hypocrites to contend with God also as the confirmation of his promise if they would rightly observe those promises the mouth of the Lord hath spoken it he speaks of himself as of a man by a Prosopopaeia Or it may relate to the Prophet the Lord whose mouth and instrument I am hath spoken it CHAP. LIX 1 BEhold the LORDS hand is not * Num. 11. 23 Chap. 37. 27. 50. 2. shortned u He is not grown weaker then in former times as omnipotent as ever he was hand is here by a Synecdoche put for arm and so for strength because the strength of a man doth generally put forth itself in his arm and thus it is applied to God in his bringing Israel out of Aegypt Psal. 136. 12. that it cannot save neither his ear heavy x Of thick of hearing he is not like your Idol Gods that have hands and can not help and ears and cannot hear The phrases are much to the same purpose save onely that they seem to be appropriated to the double cavil or quarrel that the Jews might have with God as 1. Surely if God were not heavy or hard of hearing he could not but hear those strong cries that we put up in the days of our fast or 2. If he did hear certainly he could not help us and thus it may have respect to the beginning of the 58th chap. Or the words may be by way of confirmation and establishment and so may relate to the close of it to let them know that if they sought him as they ought and was before prescribed he was not inexorable but willing to hear and able to make good all those promises that he had made from ver 8. to the end The sum is to shew that the fault was not in God that their fasts and cries were not regarded for his â—…ar was as quick to hear as ever nor their services rewarded for his hand was as able to help as ever but the obstruction lay in their sins which is positively asserted ver 2. and a more particular account given of them in the sequel that it cannot hear 2 But your iniquities have separated y Have been as a thick wall between God and you have set him at a great distance Prov. 15. 29. between you and your God and your sins ‖ Or have made him hide have hid his face z This may be put Synechdochically for the whole Person and the Prophet speaking of God by an Anthropopathy may understand his presence and then it is hath made him hide or withdraw his presence as one that turns away his face from some noisom thing or rather his favour that though you cry to be delivered out of Babylon yet you shall not find that favour from you that he will not hear a i. e. He will not grant it thus it is used Psal. 45. 12. Hos. 5. 15. see on chap. 1. 15. see Iudg. 10. 13. 3 For * Cha. 1. 15. your hands are defiled with blood b Here the Prophet comes from a more general to a more particular charge against them by blood we are to understand either murders and bloodshed properly so called or ways of injustice extortion oppression and cruelties whereby men are deprived of a livelyhood hence hating our Brother is called murder 1 Iohn 3. 15. and the inhabitants of Ierusalem called murderers see how the Prophet phraseth their oppression Mic. 3. 1 2 3. and your fingers c This is not added to protract the discourse but to aggravate their sin q. d. Not only your hands but your fingers you are not free from the least part of injustice with iniquity your lips have spoken lies d Not only properly so called but perjuries and wronging your Neighbours by slanders and false accusations wherein he
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
meant by the Sons of Aliens which should be ready to discharge all Offices for the advanâ—…age of the Church feeding the Flocks viz. the Churches of Christ wiâ—…h the Word of God and should manage the whole work of God's Spiritual Husbandry therein see 1 Cor. 3. 6 7 8 9. Or by Strangers may be meant Members of the Church onely by an outward Profession even they shall be some way serviceable to her in ordinary and inferiour matters The Earth shall help the Woman Rev. 12. 16. 6 But ye shall be named the priests q For your part ye emphatically shall be as Priests Either 1. For 〈◊〉 as the Priests of old were plentifully provided for without their labour so shall you by the labour of Strangers Or 2. For Countenance you shall be every whereas greatly valued as the Priests were wont to be you shall be esteemed as Princes for so the word is often used the word Priest being applied not onely to the Sacred Function but to one that was of great note among the People and was supplied with all necessaries from others without any labour of his own Thus David's Sons were called Priests or Princes Or rather 3. For Priviledge the whole body of them shall now be as peculiar and as near to God as the Priests were formerly and shall be a Royal Priesthood 1 Pet. 2. 9. This is most certainly true of all the faithful under the Gospel hence they have also their Spiritual Sacrifices Rom. 12. 1. Heb. 13. 15 16. 1 Pet. 2. 5. * 1 Pet. 2. 5 9. Rev. 1. 6. 5. 10. of the LORD men shall call you the ministers of God * Chap. 60. 6 16. ye shall eat r It relates to the Riches of the Gentiles which did consist most in Flocks and Herds Or what you eat shall be purchased by the Riches of the Gentiles the riches of the Gentiles and in their glory shall ye boast s You shall exalt your selves or be renowned by others The LXX render it you shall be wonderful or to admiration or grow high by the access of that glory which they shall bring unto you viz. in Riches Parts Learning Chap. 60. 5 11. your selves 7. For your shame ye shall have double t See on Chap. 40. 2. Supple honour though you have been little accompted of among your Enemies yet now you shall be greatly in their esteem Zech. 9. 12. you shall have double damages and for confusion they shall rejoyce in their portion u viz. of honour that God will give them the same thing with the former or in their Inheritance which God shall restore to them and that either 1. For worth and value through God's blessing upon it Or 2. For room and space and that possibly by reason of the few that will return to inhabit there viz. onely a tenth part Chap. 6. 13. Or that which he shall give them out of their Enemies Land therefore x Or rather Because being rendred as a reason of their rejoycing because of the doubling of their portion in which sense it is taken Chap. 16. 14. in their Land they shall possess the double everlasting y Of long continuance here and everlasting hereafter or to be perpetually remembred on their Anniversary Festivals though this had its accomplishment in their return from Babylon yet was it most signally made good in that great change for the better which they should find in the Gospel-state in the enlargement of Christ's Kingdom and encrease of his People with whom they should ever rejoyce together joy shall be unto them 8 For I the LORD love judgment z q. d. They have suffered a great deal of hardship under their Enemies and I will do them Right for I love Justice in my self and in them that practise it Or he gives a reason why he will recompense those Strangers that did so freely minister to his People * Chap. 1. 13. I hate robbery a All things gotten by injustice though it be for Sacrifice As God will not accept of that which cost nothing so much less of that which is the Effect of Rapin and Oppression a foundation whereon most of our Abbies and Monasteries were built viz. to expiate some great Crimes And thus by making God a Receiver they did interpretatively make him a Confederate for burnt-offerings and I will ‖ Or recompense Heb. give Ezek. 7. 3. direct their work in truth b Either I will lead and guide them so that they shall do all things in sincerity they shall do good works and to good Ends they shall now love Truth and walk in Truth and serve him in Spirit and Truth Or I will reward them or I will make their work stable and firm Truth notes stability see the Notes on Chap. 16. 5. work being here put metonymically for the reward of work proportionably to their work and I will make an everlasting covenant c q. d. Though you have broken Covenant with me and I have seemed to forsake you in giving you up to Captivity yet I will renew my ancient Covenant made with your Fathers confirmed with the blood of Christ and it shall be everlasting never to be abrogated viz. it shall be continued in the Gentiles that shall come in your rooms that for breach of Covenant were broken off with them 9 And their seed shall be among the Gentiles d i. e. Eminently a promise of the encrease of the Church such shall be their prosperity and multiplying that they shall be known abroad by their great encrease or else the meaning is the Church shall have a seed of the Gentiles the borders of the Church shall be enlarged whereas it hath been confined as it were to one corner of the world now it shall remain in one Nation alone no more but shall fill all the Nations of the Earth and their off-spring among the People all that see them shall acknowledge them that they are the seed which the LORD hath blessed e They shall be known to be the seed of Abraham partly by their holy conversation and partly by their exceeding blessings it being the seed that the Lord had so often promised to bless There shall be such visible Characters of God's love to them of God's grace in them 10 I will greatly rejoyce f This by a Prosopopoeia is spoken in the Person of the Church wherein she doth thankfully acknowledge God's kindness to her in the forementioned promises expressed here in the greatness of her affection with reference both to her present deliverance from Babylon and to the happiness of her Gospel state in the LORD g Or because of the Lord or of the goodness of the Lord towards me an usual form of gratulation 1. Sam. 2. 1. and Hab. 3. 18. and Luk. 1. 47. or thus I will not rejoice so much in my deliverance as in the Lord. my soul shall be joyful in
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.
art naturally so compassionat doest thou lay a restraint upon thy self that thy bowels shall not move towards me Or canst thou be thus straitned Psal. 77. 7 8 9. and chap. 64. 12. an expostulation that agrees very well with the next verse doubtless c. How can this come to pass and of thy mercies towards me are they restrained â—… 16 Doubtless thou art our Father f Thus they urge God with that relation he stands in unto them Mal. 2 10. therefore we as thy children expect the bowels and compassions of a Father though Abraham g He who was our Father after the flesh though he be dead and so ignorant of our condition be ignorant of us and Israel h Or Iacob who was also our Father and therefore a vain thing to call upon them or if they were not dead they could not help us out of our streights or if they were alive we are so much degenerate that they would not own us Some say Abraham and Israel are here mentioned and not Isaac 1. Because the Covenant was made more solemâ—…y and the promises more frequently renewed with them then with Isaac 2. Because with Abraâ—… the Covenant was first made and the whole seed of Israel was taken into it but not so of Isaac Or else 3. Abraham and Israel being named Isaac is included acknowledge us not thou O LORD art our Father ‖ Or our Redâ—…emer from everlasting is thy name our Redeemer i This is urged as another argument for pity and the more because their Father was their Redeemer Deu. 32. 6. thy name is from everlasting k Or Redeemer is thy name from Everlasting thou hast been our Redeemer of old 17 O LORD Why hast thou made us to err from thy ways l Commandments it is the Language of the godly among them being troubled and therefore complaining that so gracious a Father should leave them to such exigences made us to sin by withdrawing thy Spirit and leaving us to our selves Psa. 81. 12. it is not to be understood as if God did force them to it but either lettâ—…ng loose their hearts or by giving occasion to their hearts being naturally too apt to Apostatize by their severe Afflictions see this more cleared in the Latine Synopsis or make us desperate by leaving us so long under the Oppression of the Adversary thereby casting off thy Worship and hardned our heart from thy fear m Or fear of thee viz. as the object Psa. 5. 7. or that we may not fear thee as seeing that they may not see Psa. 69. 23. or thy service chap. 29. 13 so as to go after other gods Return for thy servants sake n Either our godly Fore fathers or particularly to Abraham Isaac c. viz. For the sake of thy promises made to them or rather our sakes that little remnant that are thy Servants be reconciled to us Psa. 90. 13 for the next words seem to be put by apposition to the former the tribes of thine inheritance o Either 1. The people themselves which were divided into tribes or rather 2. The land of Canaan which God gave them as an inheritance as appears by the next vers q. d. What will thine enemies say if thou suffer us to perish or thine Inheritance to be destroyed or rods meaning their rulers see chap. 43. 28. or heads of their tribes 18 ‖ Or they â—…ave possessed thy â—…ly people for a while The people of thy holiness p Or thy holy people as being set a part for his Servants holiness being to be understood for a Covenant separation from other people have possessed it but a little while q i. e. 1. Comparatively to the promise which was for ever though they had possessed it about 1400 years Or 2. It seeming to them so as things especially such as are desirable seem when they are past Iob. 9. 25 26. and Psa. 90. 4. or 3. they enjoyed but small spaces of time in quietness so they had small enjoyment of it or 4. It may respect the Temple which stood but 400 years * Psal. â—…4 7. our adversaries have trodden down thy Sanctuary r The Temple called the Sanctuary from the holiness of it this our Adversaries the Babylonians have troden down 2 Chro. 36. 19. and this also implies their ruining of their whole Ecclesiastical Policy 19 We are thine s We continue so we are in Covenant which they never were and thus it is an Argument they use with God to look upon them Or the word thine being not in the Text some do otherwise interpret it we are even in the same condition we were in at first either in Egypt or Ur of the Caldees before thou broughtest us into Covenant and are accordingly dealt with we are become even as they whom thou didst not bear Rule over Or we are as if thou hadst never ruled over us of old thou never barest rule over them t Not in that manner or in that relation to them that thou didst over us ‖ Or thy name was not called upon them they were not called by thy name u Neither owned thee nor owned by thee this phrase implies a near Relation in some Circumstance or other as Wife or Servant or Child c. Chap. 4. 1. CHAP. LXIV 1 O That thou would'st rent the heavens x Either the earnest desire of the Prophet or the Jews strong wish for the coming of the Messias Or rather their cry to God for vengeance upon their Adversaries on consideration of the Enemies unmerciful dealing with them and their insolent and opprobrious usage of God in his Temple partly expressing their hast and earnestness and partly intimating that God would do it with violence and sury implied in the word Renting them Psal. 18. 6 7 c. spoken after the manner of man who if he were shut up must have room made for his coming forth This God is said to do when he puts forth some signal manifestation of his Power Psal. 144. 5. a Metaphor taken from men that when they would resolutely and effectually help one in distress break and fling open doors and whatever may hinder coming to their relief that thou wouldest come down that * Amos 9. 5. Micah 1. 4. the mountains might flow down y Or melt Psal. 68. 1 2. 97. 5. Micah 1. 3 4. that all impediments might be removed out of the way possibly an allusion to God's coming down upon Mount Sinai in those terrible flames of fire Iudg. 5. 4 5. at thy presence 2 As when †Heb. the 〈◊〉 oâ—… 〈◊〉 the melting fire burneth z Come with such Zeal for thy People that the solid Mountains may be no more before thy breath than Metal that runs or Water that boils by the force of a vehement fire and thus for the most part when God will take vengeance of his Enemies the Scripture
the Land of Moriah a place at a great distance and to which thou shalt go but leisurely ver 4. that thou mayst have thy mind all that while fixed upon that bloody act which other mens minds can scarce once think of without horrour and so thou mayst offer him in a sort ten thousand times over before thou givest the fatal blow and offer him there with thine own hands and cruelly take away the Life which thou hast in some sort given him For a burnt-offering wherein by the Law of the burnt-offering then known to Abraham afterwards published to all Israel his Throat was to be cat his body dissected into quarters his bowels taken out as if he had been some notorious Traitor and vile Malefactor and Miscreant and afterwards he was to be burnt to ashes that if possible there might be nothing left of him And thâ—… must be done upon one of the mountains which I shall tell thee of not secretly in a corner as if it were a work of darkness and thou wert ashamed or afraid to own it but in a publick and open place in the view of Heaven Earth God Angels and Men. Which horrid and stupendious act it may be easily conjectured what reproach and blasphemy it would have occasioned against the Name and Worship of God and the true Religion and what shame and torment to Abraham from his own self-accusing mind from the clamours of his Wife and all his Friends and Allies and what a dangerous and mischievous example this would have been to all future Generations That Faith that could surmount these and many more difficulties and could readily and chearfully rest upon God in the discharge of such a duty no wonder it is so honoured by God and celebrated by all men yea even by the Heathens who have translated this history into their Fables and get thee into the land of Moriah e Which signifies the vision of God the place where God would be seen and manifested And so it is here called by way of anticipation because it was so called afterwards ver 14. in regard of Gods eminent appearance there for Isaacs deliverance though it may also have a further respect unto Christ because in that place God was manifested in the Flesh. and offer him there for a burnt-offering upon one of the mountains f For there were divers Mountains there as is evident from Psal. 125. 2. and particularly there were two eminent Hills or rather tops or parts of the same Mountain Sion where Davids Palace was and Moriah where the Temple was built and whence the adjoyning Country afterwards received its name which I will tell thee of g By some visible sign or secret admonition which I shall give thee 3 And Abraham rose up early in the morning h That he might execute Gods command without doubt or delay and sadled his ass i For greater expedition not waiting for his servant to do it and took two of his young men with him and Isaac his son and clave the wood for the burnt-offering and rose up and went unto the place of which God had told him 4 Then on the third day ‖ Probably on the beginning of the third day It is true Moriah was not three days journey from Beer-sheba But it must be considered that the ass upon which he rid is a dull and slow Creature and that Abraham went no faster than the rest of his Company who for ought appears were on foot and that the provisions which they carried along with them both for their own and the asses subsistence and for sacrifice must needs retard them Abraham lift up his eyes and saw the place afar off 5 And Abraham said unto his young men abide ye here with the ass k Lest they should hinder him in the execution of his design and I and the lad will go yonder and worship and come again to you l For he knew that God both could and would for his promise sake either preserve Isaac from being sacrificed or afterward raise him from the dead as it is intimated Heb. 11. 19. 6 And Abraham took the wood of the burnt-offering and laid it upon Isaac his son m Who though called a lad ver 5. was now a grown man at least five and twenty years old and therefore well able to bear that burden and in this act he was an eminent Type of Christ who carried that wood upon which he was Crucifyed and he took the fire in his hand and a knife and they went both of them together 7 And Isaac spake unto Abraham his father and said my father n A compellation which might both wound Abrahams Heart and admonish him how unbecoming to a Father that action was which he was going about and he said †Heb. behold me Here am I my son o Which expression shewed that he had not put off Fatherly Affection to him and that his intention did not arise from any unnatural and barbarous disposition nor from any decay of Love to him but from an higher cause even the declared Will of God And he said Behold the fire and the wood but where is the lamb for a burnt-offering 8 And Abraham said My son God will provide himself a lamb p Either 1. Literally though I know not how for his Wisdom and Power are infinite Or 2. Mystically as Christ whose Type Isaac was is called a Lamb. Thus Abraham prudently reveals the matter to him by degrees not all at once for a burnt-offering so they went both of them together 9 And they came to the place which God had told him of and Abraham built an altar there q Made of Earth sleightly put together as God afterwards prescribed Exod. 20. 24. and laid the wood in order and bound Isaac his son r Partly because Burnt-offerings were to be bound to the Altar of which see on Psal. 118. 27. Partly to represent Christ who was bound to the cross And that Isaac might be the more exact Type of Christ he was bound by his own consent otherwise his age and strength seem sufficient to have made an effectual resistance It is therefore highly reasonable to think that Abraham having in the whole Journey prepared Isaac for such a work by general but pertinent discourses did upon the mount particularly instruct him concerning the plain and peremptory command of God the absolute necessity of complying with it the glorious reward of his obedience and the dismal consequences of his disobedience the power and faithfulness of God either to prevent the fatal blow or to restore his life lost with infinite advantage Upon these and such like reasons doubtless he readily laid himself down at his Fathers feet and yielded up himself to the Divine Will and * James 2. 21. laid him on the altar upon the wood 10 And Abraham stretched forth his hand and took the knife to slay his son 11 And the
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
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