which the LORD thy God giveth thee for ever 41 Then Moses severed three cities y As God had commanded him Numb 35. 6 14. on this side Jordan toward the sun-rising 42 That the slayer might flee thither which should kill his neighbour unawares and hated him not in times past and that fleeing unto one of these cities he might live 43 Namely * Josh. 2â—… â—… Bezer in the wilderness in the plain countrey of the Reubenite and Ramoth in Gilead of the Gadite and Golan in Bashan of the Manassite 44 And this z Which hath been generally intimated already but is more particularly and punctually expressed in the following chapter to which these words are a preface is the law which Moses set before the children of Israel 45 These are the testimonies and the statutes and the judgments which Moses spake unto the children of Israel after they came forth out of Egypt 46 On this side Jordan * Chap. 3. â—… in the valley over against Beth-Peor in the land of Sihon King of the Amorite who dwelt at Heshbon whom Moses and the children of Israel * Num. 21. 2â—… 34. chap. 1. â—… smote after they were come forth out of Egypt 47 And they possessed his land and the land of * Num. 21. 3â—… Chap. 3. 3. Og king of Bashan two kings of the Amorite which were on this side Jordan toward the sun-rising 48 From Aroer which is by the bank of the river Arnon even unto Mount Sion which is * Chap. 3 â—… Psa. 133. 3. Hermon 49 And all the plain on this side Jordan eastward even unto the sea of the plain under the * Chap. â—… â—… springs of Pisgah CHAP. V. 1 AND Moses called all Israel a To wit by their Elders who were to impart it to the rest and said unto them Hear O Israel the statutes and Judgments which I speak in your ears this day that ye may learn them and †〈…〉 keep and do them 2 * Exod. 1â—… 5. The LORD our God made a covenant with us in Horeb. 3 The LORD * 〈◊〉 Mat. 13. â—… Heb. 8. 9. made not the covenant with our fathers b Either 1. Not onely with them the word 〈◊〉 being here understood as it is Gâ—… 32. 2â—… and 35. 1â—… 1 〈◊〉 8. â—… Ier. 7. 19. and 31. 34. Matt. 9. 13. Or 2. Not at all with them But then the word Covenant is not here to be taken for the Covenant of Grace in general for so it was made with their fathers Exod. 2. 24. but for this particular and mixed dispensation of the Covenant at 〈◊〉 as appears both by the foregoing and following words but with us even us who are all of us here alive this day c He saith not that all who made that Covenant at Sinai are now alive for many of them were dead but that this Covenant was made with all that are now alive which is most true for it was made with the elder 〈◊〉 〈◊〉 them in their own persons and with the rest in their Parents who did covenant for them for this phrase 〈◊〉 〈◊〉 is put exclusively as to their fathers but not 〈◊〉 to their posterity as is evident from the nature of the Covenant Act. 2. 39. and course of the story 4 * 〈…〉 The LORD talked with you face to face d Not in a visible shape which was utterly denyed 〈◊〉 4. 12 15. but personally and immediately not 〈◊〉 the 〈◊〉 or 〈…〉 in the mount out of the midst of the fire 5 I stood between the LORD and you e As a Mediator or Messenger between you according to your desire below v. 2â—… Compare 〈◊〉 19. 1â—… c. and 2. 19. Gal. 3. 19. at that time to shew you the word of the LORD f Not the ten Commandements which God himself uttered but the following statutes and judgments for ye were afraid by reason of the fire and went not up into the mount saying 6 * 〈…〉 I am the LORD thy God h The Ten Commandements delivered Eâ—… 2â—… are here repeated with some small difference of words but the sence is perfectly the same and therefore the explication of them must be fetched thence which brought thee out of the land of Egypt from the house of †〈…〉 bondage 7 Thou shalt have none other gods before me 8 Thou shalt not make thee any graven image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the waters beneath the earth 9 Thou shalt not â—…owe down thy self unto them nor serve them for I the LORD thy God am a jealous God * 〈◊〉 3â—… 7. â—…ting the iniquity of the fathers upon the children unto the third and fourth generation of 〈◊〉 that hate me 10 * 〈◊〉 3â—… 1â—… And â—…wing mercy unto thousands of them that 〈◊〉 â—…e and keep my commandments 11 Thou shalt not take the Name of the LORD thy God in vain for the LORD will not hold him â—…iltless that taketh his Name in vain 12 〈◊〉 i To 〈◊〉 in mind and memory as it is Exod. 20. 8. the sabbath-day to sanctifie it as the LORD thy God hath commanded thee k To 〈◊〉 in 〈◊〉 20. whither he dirâ—…ts them and therefore â—…e 〈◊〉 〈◊〉 the Argument of the Creation which is urged 〈◊〉 13 Six days thou shalt labour and do all tâ—…y work 14 But the seventh day is the * 〈◊〉 2 2. 〈◊〉 4 4. sabbath of the LORD thy God in it thou shalt not do any work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor â—…hine â—…nor thine ass nor any of thy cattel nor thy stranger that is within thy gates that thy man-servant and thy maid-servant may rest as well as thou 15 And remember that thou wast a servant l 〈…〉 grudge thy servants their rest upon that day in the land of Egypt and that the LORD thy God brought thee out thence through a 〈◊〉 â—…nd and by a stretched-out arm therefore the LORD thy God commanded thee to keep the sabbath-day 16 * 〈…〉 Honour thy father and thy mother as thâ—… LORD thy God hath commanded thee that thy dayes may be prolonged and that it may go well with thee in the land which the LORD thy God giveth thee 17 * 〈…〉 Thou shalt not kill 18 * 〈…〉 Neither shalt thou commit adultery 19 * 〈…〉 Neither shalt thou steal 20 Neither shalt thou bear false witness against thy neighbour 21 * 〈…〉 Neither shalt thou desire thy neighbours wise neither shalt thou covet thy neighbours house m In Exod. 2â—… the order iâ—… contrary and 〈◊〉 〈◊〉 〈◊〉 is put before 〈◊〉 〈◊〉 whereby it is evident that 〈◊〉 intended thâ—…â—…ut for one Commandement wherein the order of the words was an inconsiderable circumstance for if this were 〈◊〉 commandements as some would
stand 2 Chron. 18. 18. Luk. 1. 1â—… to minister unto him and to bless in his name h Either 1. Particularly to pronounce the solemn blessing of God upon the Congregation which was done in Gods name of which see Levit. 9. 23. Numb 6. 23 c. But that work was peculiar to the Priests not common to all the Levites or more generally to bless Either 1. God i. e. to praise him which being a considerable part of the Leviteâ—… work 1 Chron. 10. it is not probable it would be omitted here where their Office is so particularly described Or 2. The people whom they did bless by performance of those holy ministrations for the people and giving those instructions to them to which Gods blessing was promised and usually given and this they did in Gods name i. e. by command and commission from him unto this day 9 * Num. 〈◊〉 〈◊〉 Wherefore Levi hath no part nor inheritance with his brethren the LORD is his inheritance i i. e. The Lords portion to wit tithes and offerings which belong to God are given by him to the Levites for their subsistence from generation to generation as inheritances run according as the LORD thy God promised him 10 And * Exod. 34 28. I stayed in the mount according to the ‖ Or 〈◊〉 〈◊〉 first time forty dayes and forty nights and the LORD * Exod. 32. 32 33. 33. 17. hearkened unto me at that time also and the LORD would not destroy thee 11 * Exod. 32. 34. 33. 1. And the LORD said unto me Arise †Heb. go in journey take thy journey before the people that they may go in k This shews that God was appeased and reconciled to the people whom therefore he led forwards towards Canaan and possess the land which I sware unto their fathers to give unto them 12 And now Israel * 〈◊〉 6. â—… what doth the LORD thy God require of thee l By way of duty and gratitude to God for such amazing mercies but to fear the LORD thy God to walk in all his wayes and * Chap. 6. â—… to love him and to serve the LORD thy God with all thy heart and with all thy soul 13 To keep the commandments of the LORD and his statutes which I command thee this day for thy good 14 Behold * Psa. 148. â—… the heaven m The airy and starry heaven and the heaven of heavens n The highest or third heaven 1 King 8. 27. 2 Cor. 12. 2. called the heaven of heavens for its eminency as the song of songs king of kings holy of holies c. is the LORD thy God's * Exo. 19. â—… Psal. 24. 1 the earth also with all that therein is o With all creatures and all men which being all his he might have chosen what Nation he pleased to be his people 15 Onely the LORD had a delight in thy fathers to love them p He shews that God had no particular reason nor obligation to their fathers any more than to other persons or people all being equally his creatures and that his choice of them out of and above all others proceeded onely from Gods good pleasure and free love and he chose their seed after them even you above all people as it is this day 16 Circumcise therefore * Jer. 4. 4 Colos. 2. 11 the foreskin of your hearts q Rest not in your bodily circumcision but seriously set upon that substantiall work which is signified and designed thereby cleanse your hearts from all filthiness and superfluity of naughtiness which is fitly compared to the foreskin which if not cut off made persons profane unclean and odious in the sight of God Compare Deut. 30. 6. Ier. 4. 4. and 9. 25. Rom. 2. 28 29. Col. 2. 11. and be no more stiff-necked 17 For the LORD your God is God of gods and * Rev. 17. 14 Lord of lords a great God a mighty and a terrible which * 2 Chron. 19. 7. Job 34. 19 Act. 10. 34. Rom. 2. 11. Gal. 2 6. Eph. â—… â—… Col. 3. 25. 1 Pet. 1. 1â—… regardeth not persons r Whether Iews or Gentiles but deals justly and equally with all sorts of men and as whosoever fears and obeys him shall be accepted of him so all incorrigible transgressours shall be severely punished and you no less than other people therefore do not flatter your selves as if God would bear with your sins because of his particular kindness to you or to your fathers nor taketh reward 18 He * Psâ—…â—…8 5. 146. 9. doth execute the judgment s i. e. Plead their cause and give them right against their more potent adversaries and therefore he expects you should do so too of the fatherless and widow and loveth the stranger in giving him food and râ—…iment 19 * Lev. 19. 33 34. Love ye therefore the stranger for ye were strangers in the land of Egypt 20 * chap. 6. 13. Mat. 4. 10. Luk. 4. 8. Thou shalt fear the LORD thy God him shalt thou serve and to him shalt thou * chap. 13. 4. cleave t With firm confidence true affection and constant attendance and obedience and swear by his Name 21 * Exod. 15 2. He is thy praise u Either 1. the object and matter of thy praise as Exod. 15. 2. whom thou shouldest ever praise Or rather 2 the ground of thy praise i. e. of thy praise-worthiness he who makes thee honourable and glorious above those people whose God he is not and he is thy God that hath done for thee these great and terrible things which thine eyes have seen 22 Thy fathers went down into Egypt * Gen. 46. 27. Exod. 1. 5. Acts 7. 14. with threescore and ten persons and now the LORD thy God hath made thee * Gen. 15. 5. as the stars of heaven for multitude CHAP. XI 1 THerefore thou shalt love the LORD thy God and keep his charge and his statutes and his judgments and his commandments alway 2 And know a i. e. Acknowledge and consider it with diligence and thankfulness ye this day for I speak not with your children which have not known and which have not seen the chastisement of the LORD your God his greatness his mighty hand and his stretched-out arm 3 And his miracles and his acts which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land 4 And what he did unto the army of Egypt unto their horses and to their chariots * Exod. 14. 27. how he made the water of the Red-sea to overflow them as they pursued after you and how the LORD hath destroyed them unto this day b The effect of which destruction continueth to this day in their weakness and fear and our safety from all their further attempts against us 5 And what he did unto
the day the king departed until the day he came again in peace 25 And it came to pass when he was come to Jerusalem d So it is supposed That Mephibosheth though he went to meet the King wanted either Courage or fit Opportunity to speak to the King till he came to Ierusalem because of the great Multitudes that Addressed themselves to the King by the way Though it might more reasonably be thought that he could not go from Ierusalem to meet the King as others did because he wanted conveniencies for his Journey for Ziba had gotten all his Lands and Goods Chap. 16. 4. and it is not likely that he who would not provide him an Ass to Ride on or to accompany the King at his departure would now be hasty to furnish him with one to meet the King to whom he knew he would complain of him But the Words may seem to be better rendred thus when he went for so the Hebrew Verb signifies Ruth 3. 7. Ionah 1. 3. from which Praeposition is oft understood Ierusalem For there he was Chap. 16. 3. and having continued there as probably he did because he wanted an Ass to convey him elsewhere and knew not where to be with more safety he could not properly nor truly be said to have come thither to meet the King to meet the king that the king said unto him Wherefore wentest not thou with me e As Justice and Gratitude obliged thee to do Mephibosheth 26 And he answered My lord O king my servant deceived me f By carrying away the Ass which I bid him Saddle for me for thy servant said I will saddle me an ass that I may ride thereon and go to the king because thy servant is lame 27 And * Chap. 16. 3. he hath slandered thy servant unto my lord the king but my lord the king is as an angel of God g To distinguish between true Reports and Calumnies See on Chap. 14. 20. do therefore what is good in thine eyes 28 For all of my fathers house were but ‡ Heb. men of death dead men before my lord the king h i. e. Before thy Tribunal we were all at thy Mercy not my Estate onely which thou hast now granted to Ziba but my Life also was in thy Power if thou hadst dealt with Rigor and as Earthly Kings use to do with their Predecessors and Enemies Children For otherwise by the Law of God Saul himself had not deserved to die by David's hands as David himself confessed much less his Children who were not to dye for their Fathers Sins Deut. 24. 16. But Mephibosheth speaks like a Courtier and like an Orator aggravating Matters against himself that he might seem to justifie the King's Sentence and to submit to it and so insinuate himself into the Kings favour yet * Chap. 9. 7. didst thou set thy servant among them that did eat at thine own table what right therefore have I yet to cry any more unto the king i To wit for the Vindication of mine Honour and the Restitution of my Estate 29 And the kâ—…ng said unto him Why speakest thou any more of thy matters k For as Ziba was present so doubtless he was not silent but said and did what he could to make good his former Charge which must needs occasion many Words before the King And the King was not now at leisure for long Debates and therefore makes an end of the Matter I have said l To wit within my self I have considered the Matter as far as now I can and upon the whole am come to this Resolution wherein I expect that thou and he do both acquiesce Or I do now say I pronounce this Sentence in the Cause Thou and Ziba divide the Land m The meaning is either 1. The Land shall be divided between thee and him as it was by my first Order Chap. 9. 10. He and his Sons managing it and supporting themselves out of it as they dâ—…d before and giving the rest of the profits thereof to thee And to this the following words may well enough be accommodated Yea let him take all to wit to his own sole use Or 2. The right and profits of the Land shall be equally divided between you It seems a very rash and harsh Sentence and very unbecoming David's Wisdom and Justice and Gratitude to Ionathan and Ziba seems to have deserved Death for falsly Accusing his Master of Treason rather than a Recompence But the whole Transaction of the Matter is not here set down Possibly Ziba might bring plausible Pretences to justifie his Accusation and it might be pretended That Mephibosheth neglected the trimming and dressing himself onely in Policy and that for a season till David and his Family had Destroyed one another by their Câ—…vil Wars and giving him a fit opportunity to take the Crown So that David might really be at a loss what to determine And Ziba had given proof of his Affections to David by an Act of kindness which could not be without hazard to himself Chap. 16. 1 2. which Mephibosheth had not done And possibly thâ—…s was onely a present Sentence and David resolved to Examme things more throughly when he had more leisure and then to make a more full and final Determination of the Business which also he might do though it be not here Recorded For we must not think that nothing was done and said about such things but what is mentioned in Scripture Besides Ziba being a powerful man and the Crown not yet firmly fixed upon the King's Head David might think fit to suspend his Final Sentence till a more convenient season and not now to provoke him too much by taking away all his Estate from him at once but to proceed against him by degrees Howsoever this is certain we cannot pass a right Judgment upon this Action of David's unless we understood all the Circumstances of it which we cannot pretend to do 30 And Mephibosheth said unto the king Yea let him take all forasmuch as my lord the king is come again in peace unto his own house n I am contented to lose all being fully satisfied with the happiness of seeing my dear and dread Soveraign restored to his 〈◊〉 own and Truth and Peace returned to his Kingdom 31 ¶ And * 1 King 2. 7. Barzillai the Gileadite came down from Rogelim and went over Jordan with the king to conduct him over Jordan o And then to cross Iordan again and so return to his Native Land 32 Now Barzillai was a very aged man even fourscore years old and * Chap. 17. 27. he had provided the king of sustenance while he lay at Mahanaim for he was a very great man 33 And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem 34 And Barzillai said unto the king †Heb. how many days are â—…he years of my
which was said to be in his hand v. 14. set magistrates and judges which may judg all the people that are beyond the river all such as know the laws of thy God and teach ye them that know them not 26 And whosoever will not do the law of thy God and the law of the king u To wit concerning these matters Or which Law of God is by this my sanction now become my Law also to which I expect their punctual and ready obedience For as for the Civil Laws of the Empire Ezra neither was skilful in them nor was intrusted with the Execution of them which was committed to other hands let judgment be executed speedily upon him whether it be unto death or †Chal. â—…ing out to banishment or to confiscation of goods or to imprisonment 27 Blessed be the LORD God of our Fathers which hath put such a thing as this in the kings heart to beautifie the house of the LORD which is in Jerusalem 28 And hath extended mercy unto me before the king and his counsellors and before all the kings mighty princes and I was strengthened as the hand of the LORD my God was upon me and I gathered together out of Israel chief men to go up with me CHAP. VIII 1 THese are now the chief of their fathers and this is the genealogy of them that went up with me from Babylon in the reign of Artaxerxes the king 2 Of the sons of Phineas Gershom of the sons of Ithamar Daniel of the sons of David Hattush 3 Of the sons of Shechaniah of the sons of * Ch. 2. 3. Pharosh a i. e. One of the Sons of Pharoh whereby hâ—… is differenced from the other Shechaniah v. 5. Zecharia and with him were reckoned by genealogy of the males b Though the Males only be expressed here and in the succeeding verses yet it is more than probable they carried the Women along with them as they did carry little ones as it is expressed here v. 21. an hundred and fifty 4 Of the sons of Pahath-moab Elihoenai the son of Zerahiah and with him two hundred males 5 Of the sons of Shechaniah the son of Jahaziel c Either his onely son or the most eminent of his sons and therefore so called here and with him three hundred males 6 Of the sons also of Adin Ebed the son of Jonathan and with him fifty males 7 And of the sons of Elam Jeshajah the son of Athaliah and with him seventy males 8 And of the sons of Shephatiah Zebadiah the son of Michael and with him fourscore males 9 Of the sons of Joab Obadiah the son Jehiel and with him two hundred and eighteen males 10 And of the sons of Shelomith the son of Josiphiah and with him an hundred and threescore males 11 And of the sons of Bebai Zechariah the son of Bebai and with him twenty and eight males 12 And of the sons of Azgad Johanan ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Hakkatan and with him an hundred and ten males 13 And of the last sons of Adonikam whose names are these Eliphelet Jeiel and Shemajah and with him threescore males 14 Of the sons also of Bigvai Uthai and ‖ Or 〈◊〉 as some 〈◊〉 Zabbud and with them seventy males 15 And I gathered them together to the river that runneth to Ahava d Or 〈◊〉 river of â—…ava as it is called v. 21 31. By comparing of these places it seems that Aâ—…ava was the name both of the River and of the Town or place by which it ran Either this was that River which other Writers call Adiava which runs to Assyria which thence is called Aâ—…iabene or some other River running into Euphrates and there ‖ 〈◊〉 abode we in tents three days and I viewed the people and the priests and found there none of the sons of Levi e To wit who were simple Levites and not Priests And therefore the Levites mentioned chap. 7. 7. by anticipation were not yet come to him 16 Then sent I for Eliezer f To come to me and go along with me to Ierusalem for Ariel for Shemajah and for Elnathan and for Jarib and for Elnathan and for Nathan and for Zecharia and for Meshullam chief men also for Jojarib and for Elnathan men of understanding g Who seem to have had more knowledge than pious zeal for God and his House and solemn Worship which was confined to Jerusalem 17 And I sent them with commandment g Which he might do partly by virtue of that authority which he had over them by his Priesthood and partly by that authority which he either had received or could easily procure from the King to that purpose unto Iddo the chief h The Head of the rest either by Ecclesiastical Order or Government which the Persian Kings allowed to the Jews or by some Grant or Commission from the King at the place Casiphia i Not a place near the Caspian lake as some guess from the likeness of the names for that was at too great a distance for his present purpose but some other place not far from Ahava where he knew that there was a Colledg or considerable company of Levites together and †〈…〉 I told them what they should say unto Iddo and to his brethren the Nethinims at the place Casiphia that they should bring unto us ministers for the house of our God 18 And by the good hand of our God upon us they brought us a man of understanding of the sons of Mahli the son of Levi the son of Israel and Sherebiah with his sons and with his brethren eighteen 19 And Hashabiah and with him Jeshajah of the sons of Merari his brethren and their sons twenty 20 * 〈…〉 Also of the Nethinims whom David and the princes had appointed for the service of the Levites k The Gibeonites who were devoted to this service by Ioshua and the Princes of his time Ios. 9. 21. and are said to be appointed by David and his Princes because they were confirmed by them in their former Office and more particularly applied to the several services of the Temple though this be not distinctly related in 1 Chr. 24 25 26. because his business there was to give an account only of the new constitutions and alterations made by David in those matters two hundred and twenty Nethinims all of them were expressed by name 21 Then I proclaimed a fast there at the river Ahava that we might afflict our selves before our God to seek of him a right way l i. e. A safe and prosperous journey or such a way and course as might be best for us for us and for our little ones and for all our substance 22 For I was ashamed to require of the king a band of Soldiers and horsemen to help us against the enemy in the way because we had spoken unto the king saying The
to wit that he hath seen c. Compare Gen. 20. 16. Either way it is an Ellipsis of the pronoun which is usual as appears by comparing 1 King 10. 7. with 2 Chron. 9. 6. and Psal. 41. 9. with Ioâ—… 13. 18. and the labour of mine hands and rebuked thee yesternight 43 And Laban answered and said unto Jacob These daughters are my daughters and these children are my children and these cattel are my cattel and all that thou â—…eest is mine and what can I do this day unto these my daughters or unto their children which they have born o He pretends that to be an act of his natural affection and kindness which was indeed the effect of his fear 44 Now therefore come thou let us make a covenant I and thou and let it be for a witness between me and thee p Both to our own consciences of our mutual Obligations and to God against either of us who shall break it that he may severely punish us for it 45 And Jacob took a stone and set it up for a pillar q In Testimony of his compliance with Labans proposal and his entring into this Covenant See Exod. 24. 4. 46 And Jacob said unto his brethren Gather stones and they took stones and made an heap and they did eat r To wit afterwards ver 54. though it be here mentioned by anticipation there upon the heap s Or rather by or beside the heap as the Hebrew particle al is oft understood as Psal. 23. 2. and 81. 7. 47 And Laban called it ‖ That is the heap of witness Jegar-sahadutha but Jacob called it Galeed t Both names signifie the same thing an heap of witness onely Laban gives the name in the Syrian Language but Iacob though he had been long conversant in Syria and understood that Language yet he chose to give it in Hebrew which was both a secret renouncing of the Syrian Manners and Religion together with their Language and an implicit profession of his conjunction with the Hebrews as in their Tongue so in their Religion 48 And Laban said This heap is a witness between me and thee this day Therefore was the name of it called Galeed 49 And ‖ That is abeacon or watch-tower Mizpah for he said The LORD watch between me and thee when we are absent one from another 50 If thou shalt afflict my daughters or if thou shalt take other wives beside my daughters u The curse is here understood as it commonly is to maintain a greater reverence for Oaths and to beget a greater dread of the curse belonging to the violators of it no man is with us x i. e. Here is now no man with us who when we are parted can witness and judge between us and punish the Transgressour Or thus Though now we have many with us as witnesses of this agreement yet shortly when we shall be parted no man will be with us to observe and report our actions to the other or to do the injur'd person right See God is witness betwixt me and thee 51 And Laban said to Jacob Behold this heap and behold this pillar which I have cast betwixt me and thee 52 This heap be Witness and this pillar be witness that I will not pass over this heap to thee and that thou shalt not pass over this heap and this pillar unto me for harm 53 The God of Abraham and the God of Nahor the God of their father y He joyns Idols with the true God and secretly chargeth the Religion of Iacob and Abraham with novelty and prefers his own as the most antient Religion See Ios. 24. 2. whence we may learn that Antiquity of it self is no certain argument of the true Church or Religion judge betwixt us And Jacob sware by the fear of his father Isaac 54 Then Jacob ‖ Or killed beasts offered sacrifice z Either to give God thanks for the great mercies and deliverances vouchsased to him or to beg Gods blessing upon the present treaty and upon their whole family But it is not so probable that Iacob would chuse that time for the offering of Sacrifices when Laban was present whom he could neither honestly admit to them nor conveniently exclude from them And therefore seeing the same Hebrew word signifies killing as well as sacrificing as appears from Numb 22. 40. 1 Sam. 28. 24. 1 King 1. 9. 2 Chron. 18. 2. c. I rather understand it of his killing of beasts in order to a Feast which he made for his brethren whom he called as it here follows to eat bread c. under which phrase all meats are usually comprehended in Scripture as hath been already noted and will appear hereafter And this practise was usual in those times to confirm Covenants by a Feast See Gen. 26. 30. upon the mount and called his brethren to eat bread and they did eat bread and tarried all night in the mount 55 And early in the morning Laban rose up and kissed his sons and his daughters and blessed them and Laban departed and returned unto his place CHAP. XXXII 1 AND Jacob went on his way and the Angels of God met him a In visible humane and glorious shape as they frequently appeared to the Patriarchs 2 And when Jacob saw them he said This is Gods host b So the Angels are justly called for their great number Dan. 7. 10. Luk. 2. 13. excellent order mighty power and for their use and service to God and to his Church for whose protection they are sent See 2 King 6. 17. Psal. 34. 7. and he called the name of that place ‖ That is two hosts or camps Mahanaim c i. e. Two hosts so called either because the Angels divided themselves into two companies and placed themselves some before others behind him or some on each side of him for his greater comfort and security or because the Angels made one host and his family another 3 And Jacob sent messengers before him to Esau his brother unto the land of Seir d Of which see Gen. 14. 6. and 36. 9 20 21. whither Esau had removed his habitation from Canaan partly out of discontent at his Parents partly as most convenient for his course of life and principally by direction of Divine Providence that Canaan might be left free and clear for Iacob and his posterity the †Heb. field countrey of Edom e So that Seir and Edom either are one and the same place or rather Seir was a part of Edom. Some say both names are put here for distinction For they make two lands of Edom the one Southward from Canaan the other Eastward and this latter they understand here alledging that the other or Southern was so remote from mount Gilead whence Iacob was now descending that Iacob need not fear Esau at that distance nor send to him But as that distinction seems to be without
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
in the Ten Tribes and afterwards in the two Tribes upon whom the iniquity of their Fathers hath been visited now for many generations But he mentions them in particular partly because a parent may live so long and see the dreadful effects of his sin in his childrens children partly because so far the memory of a father may extend and be matter of imitation to his children and partly to shew the difference between his exercise of justice and mercy as appears by comparing the next verse of them that hate me a This word is opposed to the conceit that Idolaters at lest many of them have of themselves that they love God more then others do because they love and honour and worship the Creatures for his sake and for those excellencies that he hath wrought in them But this will no more excuse their Idolatry than it will excuse him that commits Adultery with his friends wife that he did it for his friends sake and from the love he had to his friend and for his Relations 6 And * Deut. 7. 9. Psal. 89. 34. shewing mercy unto thousands b To wit of their generations i. e. for ever whereas his punishment extended onely to three or four of them So far is Gods mercy exalted above his justice Compare Psal. 103. 17. of them that love me and keep my commandements c This conjunction is very observable both against those that falsly and foolishly pretend or insinuate that the inward affection of love to God is not absolutely and always necessary to Salvation and also against them who pretending inward love to God live in the customary breach of Gods known commands 7 * Lev. 19. 12. Deut. 5. 11. Math. â—… 33. Thou shalt not take ‖ Or not carry or not take or lift up to wit in or into thy mouth as the phrase is more fully expressed Iob 4. 2. Psal. 16. 4. and 50. 16. So men are said to take up a proverb or a lamentation Isa. 14. 4. Ezek. 26. 17. the name of the LORD d Not onely the proper name of the Lord but any of his Attributes Ordinances and Works by which God hath made himself known thy God in vain e Or unto vanity or vainly Either 1. Falsly or in a false Oath thou shalt not swear falsly by the name of the Lord or not lift up the name of God into thy mouth in an Oath to the confirmation of a lie Or. 2. In vain as we render it and as the word Schave is frequently used as Iob 7. 3. and 15. 31. Psal. 60. 11. and 89. 47. Isa. 1. 13. and You shall not use the name of God either in Oaths or in common discourse lightly rashly irreverently or unnecessarily or without weighty or sufficient cause Which being a duty enjoyned not onely in many places of Sacred Scripture but also in the Apocryphal Ecclesiasticus 23. 15 16 17. and even by Heathen authours as Plato in his book of Laws and it being evident by the light of nature to mans reason it were strange if it were not here understood especially considering that it is most reasonable to take these short Laws in the most comprehensive sense such as this not the former is for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely but this latter doth not include the former Besides the former exposition restrains the words to swearing whereas the wâ—…s are now general and speak of any taking Gods name into their mouths either by Oaths or any other way And it becomes not us to set limits to Gods words where God hath set none It is also here to be observed as well as in the other commands that when this sin is forbidden the contrary duty is commanded to wit to use the name of God both in swearing and otherwise holily cautiously and reverently for the LORD will not hold him guiltless f Or Innocent i. e. free from guilt and the punishment of it the meaning is the Lord will look upon him as a guilty person and will severely punish him And so this or the like phrase is used 1 King 2. 9. And it is a common figure called Mâ—…iosis where more is understood than is expressed as 1 Sam. 12. 21. Psal. 25. 3. Prov. 10. 2. And this reason is here added because sinners of this sort are usually held innocent by men either because they cannot discover their fault when they forswear themselves or because they take no care to punish the abusers of Gods name by vain and customary Oaths Curses or Blasphemies q. d. Though men spare them I will assuredly punish them that taketh his name in vain 8 Reâ—…ber g This word is here very emphatical and 1. It re-minds us of a former delivery of the substance of this command to wit Gen. 2. 3. 2. It insinuates the great necessity of consideration and preparation of the Sabbath before it comes 3. It shews the singular importance of this command which is therefore placed in the heart and center of the rest to shew that the religious observation of this is the best way to secure our obedience to all the rest and that the neglect of this will bring in the violation of all the other as common experience shews the Sabbath day to keep it holy †i. e. To use it holily by a careful abstinence from servile works or wordly business and by a diligent employing of the day holy in thoughts words and exercises in the worship of God in publick and private and the celebration of his works and the furthering of our own and others sanctification and Salvation See Isa. 58. 13. 9 * chap. 23. 12. and 31. 14. Levit. 23. 3. Ezek. 20. 12. Luk. 13. 14. Six dayes shalt thou labour h This may be either 1. A command to employ those days in our worldly occasions yet so as God and Religion be not neglected on those dayes as many Scriptures teach us Or. 2. A permission to do so which I prefer 1. Because so it is a proper argument to enforce the observation of the Sabbath q. d. Grudge not me one day when I allow you six for it 2. Because the command of diligence in our callings would seem improperly placed here as being of a quite differing nature and belonging to the second table and being provided for in a distinct command as we shall see and do all thy work 10 But the seventh day is the Sabbath of the LORD i Or To the Lord i. e. Consecrated to his use honour and service Hence God calls them my Sabhaths Levit. 26. 2. Isa. 56. 4. because they are commended by his example and enjoyned by his command thy God in it thou shalt not do any work k i. e. Any servile laborious common or worldly work tending to thy own profit or pleasure See Exod. 34. 21. Levit. 23. 7. Numb 28. 18. Isa. 58.
priests office 4 And these are the garments which they shall make a breast-plate and an ephod g This was a short upper garment made without sleeves which was girt about the body And it was twofold the one made of fine linnen which was common not onely to all the Priests as 1 Sam. 2. 18. and 22. 18. but to some others also upon solemn and sacred occasions as 2 Sam. 6. 14. the other made of divers stuffes and colours peculiar to the High-priest the parts whereof were not sewed but tied together and a robe h An upper garment like a surpliss and a broidered coat i An under coat curiously wrought with circular works like eyes as the word notes and richly adorned with gems and other things a mitre k A kind of bonnet or cap for the covering of the head supposed to be something like a Turkish Turband for the form of it and a girdle l To enclose and fasten all the other garments which were loose in themselves that he might be more expeditious in his work and they shall make holy garments for Aaron thy brother and his sons that he may minister unto me in the priests office 5 And they shall take gold and blue and purple and scarlet and fine linen 6 And they shall make the ephod of gold m Beaten out into plates and cut into wires of blue and of purple of scarlet and fine twined linen with cunning work 7 It shall have the two shoulder-pieces n Which were two parts of the Ephod going up from the body of the Ephod the one before the other behind which when the Priest had put over his head were tied together and covered the Priests shoulders and part of his back and breast thereof joyned at the two edges thereof and so it shall be joyned together 8 And the ‖ Or embroidered curious girdle of the ephod o Which was for the closer fastening and girding of it which is upon it p This is added to distinguish it from the other girdle ver 4. which was to gird all the garments and was tied in a lower place shall be of the same q Either 1. of the same piece or rather 2. of the same kind of materials and workmanship as the following words explain it according to the work thereof even of gold of blue and purple and scarlet and fine twined linen 9 And thou shalt take two onyx stones and grave on them the names of the children of Israel 10 Six of their names on one stone and the other six r Levi seems to be omitted here as being sufficiently represented by the High-priest himself names of the rest on the other stone according to their birth 11 * Wisd. 18 With the work of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the children of Israel thou shalt make them to be set in ouches s Hollow places such as are made in golden rings to receive and hold the precious stones which are put into them of gold 12 And thou shalt put the two stones upon the shoulders of the ephod t i. e. In the place where the two shoulder-pieces were joyned together for stones of memorial unto the children of Israel And Aaron shall bear their names before the LORD u Into the holy of holies An evident type of Christs entring into heaven with the names and in the stead of his people the true Israel upon his shoulders and presenting them to his father with acceptance upon his two shoulders for a memorial x Not so much to the High-priest that he should not forget to pray for them as to God that he beholding their names there according to his order might graciously remember them and shew mercy unto them Such a memorial to God was the rainbow Gen. 9. 13. Such things are spoken of God after the manner of men 13 And thou shalt make ouches y Not for the stones ver 12. who had other ouches ver 11. but for the chains ver 14. of gold 14 And two chains of pure gold at the ends z Or with ends i. e. not like chains that are fastened about ones neck or arm which seem to have no end but two distinct chains with two several ends both hanging downward Compare ver 22. The Syriack render it double others equal or of equal length of wreathen work shalt thou make them and fasten the wreathen chains to the ouches 15 And thou shalt make the breast-plate of judgement a This was a square and curiously wrought piece put over the Ephod upon ones breast called of judgment because from thence the Israelites were to expect and receive their judgment and the mind of God in all those weighty matters of war or peace wherein they consulted God for direction with cunning work after the work of the ephod thou shalt make it of gold of blue and of purple and of scarlet and of fine twined linen shalt thou make it 16 Four square it shall be being doubled b For greater strength that it might better support and secure the precious stones which were put into it and that it might receive the Urim and Thummim Lev. 8. 8. a span shall be the length thereof and a span shall be the breadth thereof 17 And thou shalt †Heb. fill in iâ—… fillings of stone set in it settings of stones even four rows of stone c It is needless to trouble the reader with the explication of these stones which the Iewish Doctors themselves are not agreed in seeing this use of them is now abolished It may suffice to know that they were precious stones severally allotted to the names of the several tribes according to Gods good pleasure possibly with respect to some disposition or concernment of each tribe which at this distance we cannot learn the first row shall be a ‖ Or rubie sardius a topaz and a carbuncle this shall be the first row 18 And the second row shall be an emeraud a saphir and a diamond 19 And the third row a ligure an agate and an amethyst 20 And the fourth row a beryl and an onyx and a jasper they shall be set in gold in their †Heb. fillings inclosings 21 And the stones shall be with the names of the children of Israel twelve according to their names like the engravings of a signet every one with his name shall they be according to the twelve tribes d i. e. According to the order of their birth the first stone to the eldest the second to the next c. 22 And thou shalt make upon the breast-plate chains at the ends e Some think these are the same with those mentioned v. 14. But it seems improbable and without example that God should in this short description and that within a few verses give a new
means clear the guilty k This is commonly esteemed a title of Justice or Vengeance which is here added by way of correction least men should mistake or abuse Gods mercy God is most gracious indeed but so as he is also just and will not pity nor spare impudent and impenitent transgressours but will severely punish them And the Jewish Doctors hereupon observe that the mercy of God doth far exceed his justice here being as they number them thirteen Attributes of Mercy and but one of Justice But this translation and interpretation is rejected by some late Learned interpreters who make this an attribute of Gods goodness or Clemency and render the words thus in destroying he will not utterly destroy though visiting c. q. d. He is so gracious that though he will severely punish the iniquity of the fathers and especially their Idolatry upon themselves and upon their Children c. as he hath said Exod. 20. 5. yet in judgment he will remember mercy and will not utterly destroy his people for their sins There are many things which favour this interpretation 1. This suits most with Moses his solicitude and prayer for the people of Israel which was that God would not utterly destroy them as he threatened to do 2. This sense best agrees with Gods promise chap. 33. 19. I will make all my goodness to pass before thee which general promise is particularly explained and performed in these 2. verses 3. This place doth not speak of Gods disposition and carriage towards his enemies against whom he proceeds with great severity and commands the Israelites to do so in the verses here following but towards his people whose cause Moses is all along pleading with God See chap. 32. 11 12 13 31 32. and 33. 13 15. and 34. 9. 4. The Hebrew verb here used frequently signifies to make empty or desolate to empty men of their goods or places of men See Isa. 3. 26. Amos 4. 6. So here he will not utterly empty or destroy Though he will leave the marks of his vengeance for this sin upon thy people even to their third and fourth generation or it may be further yet he will not utterly root them out which is the great thing thou fearest and labourest to prevent And this very phrase here used we have in Ier. 30. 11. and repeated Ier. 46. 28. where though interpreters generally render it I will not leave thee altogether unpunished which may make a good sense yet it seems much better to be rendred I will not utterly destroy thee 1. Because hereby these words exactly answer to the foregoing clause yet will I not make a full end of thee and so the samething is elegantly repeated in other words which is very frequent in Scripture 2. Because here is an opposition between the severity God useth to other people and the kindness he useth to his own people which is manifest in the former member of the verse and therefore most probable and agreeable in this 5. This is much confirmed from Numb 14. 18. where Moses pleading with God for the pardon of his peoples sin useth this very phrase and argument as taken out of Gods mouth which in this sense is very proper and prevalent Thou hast said that even when thou dost visit iniquity c. thou wilt not utterly destroy them And God answers him verse 20. I have pardoned according to thy word i. e. so as not utterly to destroy them But truly as I live c. verse 21 22 23. i. e. But I will severely punish them But if this had been the meaning Lord thou hast said thou wilt by no means clear the guilty as we render it it was a most improper argument and put a sword into the Lords hand to slay them even by vertue of this consideration * chap. 33. 21. Joshâ—… Job 10. â—…4 Nah. 1. 3. visiting the iniquity of the fathers upon the children and upon the childrens children unto the third and to the fourth generation 8 And Moses made haste and bowed his head toward the earth and worshipped 9 And he said If now I have found grace in thy sight O LORD let my LORD I pray thee go amongst us for it is a stiff-necked people l And therefore need thy glorious and powerful presence to rule them Or rather though it be a stiff-necked people as thou saist yet forsake them not The Hebrew particle chi oft signifies though as Exod. 5. 11. Isa. 54. 6. and pardon our iniquity and our sin and take us for thine inheritance m i. e. Deal with us as men do with their inheritances dwell among us protect us improve us 10 And he said Behold * Deut. 5â—… I make a covenant n i. e. I do hereby renew my Covenant with thy people which they had violated and voided by their sin But the shortness of the phrase there being no mention here of any with whom this covenant is made or renewed and the following words make it more probable that this covenant is nothing but a solemn promise or engagement that God will do the thing which here follows And the word covenant is oft used foâ—… a meer promise as Gen. 9. 9. c. Levit. 24. 8. Numb 18. 19. and 25. 12. before all thy people I will do marvels such as have not been done in all the earth nor in any nation and all the people amongst which thou art shall see the work of the LORD for it is a terrible thing that I will do with thee o Either 1. By thy Ministery as that phrase is sometimes used as 1 Cor. 15. 10. Or 2. In the midst of thee i. e. of thy people as ver 11. before thee i. e. before thy people This I prefer because the next verse explains this of such things as were not done by Moses his ministery nor in his time but afterwards 11 Observe thou that which I command thee this day Behold I drive out before thee the Amorite and the Canaanite and the Hittite and the Perizzite and the Hivite and the Jebusite 12 * chap. 23. 32. Deut. 7. 2. Take heed to thy self lest thou make a covenant with the inhabitants of the land whither thou goest lest it be for a snare in the midst of thee 13 But ye shall destroy their altars and * chap. 23. 24. Deut. 12. 3. break their †Heb. statues images and * Judg. 6. 25. 2 King 18. 4. and 23. 14. cut down their groves p Which at first were used by good men for their devotion as Gen. 21. 33. but afterwards being horribly abused to superstition and Idolatry were by Gods command to be destroyed 14 For thou shalt worship no other God for the LORD whose name is jealous q Who hath made himself known by and glories in that name the jealous God who cannot endure any competitor or corrival whereas the false and puny Gods of the Heathens were
desparing sinners sometimes cry out that their sins are greater than God can pardon as some translate Cains words Gen. 4. 13. And since power is applied to Gods wrath in punishing sin Rom. 9. 22. why may it not as well be attributed to Gods mercy in forgiving it Especially if it be considered that even in men revenge is an act of impotency and consequently it must needs be an act of power to conquer their passions and inclinations to revenge and to pardon those enemies whom they could destroy according as thou hast spoken saying 18 The LORD is * Exod. 34. 6. Psal. 103. 8. long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty * Exod. 20. 5. and 34. 7. visiting the iniquity of the fathers upon the children unto the third and fourth generation a These words may seem to be very improperly mentioned as being a powerful argument to move God to destroy this wicked people and not to pardon then It may be answered that Moses useth these words together with the rest partly because he would not sever what God had put together and partly to shew that he did not desire a full and absolute pardon but was willing that God should execute his vengeance upon the principal authours of this rebellion and leave some character of his displeasure upon all the people as God did but onely that God would not disinherit them ver 12. nor kill all the people as one man ver 15. nor destroy them both root and branch because he had promised not to extend his wrath against them in punishing their sins beyond the third and fourth generation But the truer answer seems to be that these words are to be translated otherwise and in destroying he will not utterly destroy though he visit the iniquity of the fathers upon the children unto the third and fourth generation Of which see the notes on Exod. 34. 7. where all this verse is explained 19 Pardon I beseech thee the iniquity of this people according unto the greatness of thy mercy and as thou hast forgiven this people from Egypt even ‖ Or hitherto until now b After many and great provocations shew thy self still to be the same sin-pardoning God 20 And the LORD said I have pardoned according to thy word c So far as not utterly to destroy them as I threatned ver 12. and thou didst fear and beg the prevention of it ver 15. 21 But truly as I live * Psal. 72. 19. all the earth shall be filled with the glory of the LORD d i. e. With the report of the glorious and righteous acts of God in punishing this rebellious people in manner following That this is the true sence appears both from the particle of opposition and the solemn introduction of them But truly as I live and from the following verses because all these men c. which come in without any note of opposition and have a manifest relation to and connexion with this verse 22 Because all those men which have seen my glory c i. e. My glorious appearances in the cloud and in the Tabernacle and my miracles which I did in Egypt and in the wilderness and have tempted me now these ten times f i. e. Many times A certain number for an uncertain as Gen. 31. 7. Levit. 26. 8. Iob 19. 3. Though some reckon ten times precisely wherein they did eminently provoke God and have not hearkened to my voice 23 * Deut. 1. 35. Psal. 95. 11. and 106. 26. Heb. 3. 17. †Heb. if tâ—…ey see the land Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it 24 But my servant * Josh. 14. 6 8 9. Caleb g Ioshua is not here named because he was not now among the people but a constant attendant upon Moses nor was he to be reckoned as one of them any more than Moses and Aaron were because he was to be their chief commander because he had another spirit with him h i. e. Was a man of another temper and carriage faithful and couragious not acted by that evil spirit of cowardize unbelief unthankfulness disobedience which ruled in his brethren but by the spirit of God and hath followed me fully i i. e. Universally and constantly in and through difficulties and dangers which made his partners halt him will I bring into the land whereinto he went k In general Canaan and particularly Hebron and the adjacent parts Ios. 14. 9. and his seed shall possess it l Or shall expell it i. e. its inhabitants the land being oft put for the people of it Compare Ios. 8. 7. and 14. 12. 25 Now the Amalekites and the Canaanites dwelt in the valley m Beyond the mountain at the foot whereof they now were ver 40. And this clause is added either 1. as an aggravation of Israels misery and punishment that being now ready to enter and take possession of the land they are forced to go back into the wilderness or 2. as an argument to oblige them more willingly to obey the following command of returning into the wilderness because their enemies were very near them and severed from them onely by that Idumâ—…an mountain and if they did not speedily depart their enemies would hear of them and fall upon them and so the evil which before they causelesly feared would come upon them they their wives and their children would become a prey to the Amalekites and Canaanites because God had forsaken them and would not assist nor defend them The verse may be rendred thus And or But for the present the Amalekite and the Canaanite dwell in the valley therefore which particle is here understood as it is in other places to morrow turn ye c. Though some knit these words to the former and read the place thus Caleb and his seed shall possess it to wit the land near Hebron and also the land of the Amalekites and of the Canaanites that dwell in the valley Quest. But how are the Canaanites said to dwell in the valley here when they dwelt in the hill ver 45. and by the sea-coasts Numb 21. 1 Ans. 1. Part of them dwelt in one place and part in other places 2. The word Canaanite may here be understood more generally of all the inhabitants of Canaan to morrow turn ye and get ye into the wilderness by the way of the Red-sea n i. e. That leadeth to the Red-sea and to Egypt the place whither you desired to return ver 3 4. 26 And the LORD spake unto Moses and unto Aaron saying 27 How long shall I bear with o Or pardon as ver 19 20. or spare which words are necessarily and easily understood It is a short and imperfect speech which is frequent in case of anger as Exod. 32. 32. Psal.
of Dathan and Abiram ver 24 27. but his person is not there mentioned with their persons Nor is it unusual both in sacred and profane authours by the name of a man who is the head and master to understand onely his house and family though himself be not included But this difficulty may be cleared another way The Hebrew particle eth may be here the note of a Nominative case as it is 2 Kings 6. 5. Neh. 9. 19. Ier. 38. 16. Ezek. 39. 14. and 43. 7. and there may be a defect of a verb which is most frequent and so the place may be rendred thus and the earth opened her mouth and swallowed them up to wit Dathan and Abiram ver 9. and Korah or and as for Korah he died which verb is easily understood out of the following noun of which Ellipsis there are many instances in Scripture some whereof have been given before and more will follow in their places in the death of that company or when that company died what time the fire devoured the two hundred and fifty men And so this place and Numb 16. 35. explain one another and whereas there is mention onely of 250 men consumed by that fire Korah is here added to the number when that company died what time the fire devoured two hundred and fifty men and they became a sign l i. e. God made them a monument or example to warn others not to rebel against God nor against Magistracy nor to usurp the Priestly Office 11 Notwithstanding the children of Korah died not m God being pleased to spare them either because they disowned their fathers fact and thereupon separated themselves both from his tent and company or because Moses interceded for them or because God would glorifie his own free mercy in sparing some while he punished others according to his declaration in a like case Exod. 33. 19. Hence the sons of Korah are mentioned 1 Chron. 6. 22 38. and oft in the book of Psalms 12 The sons of Simeon after their families of Nemuel n Called Iemuel Gen. 46. 10. Exod. 6. 15. the family of the Nemuelite of Jamin the family of the Jaminite of Jachin o Called also Iarib 1 Chron. 4. 24. And such names might be either added or changed upon some special occasion not recorded in Scripture the family of the Jachinite 13 Of Zerah o Called also Zohar Gen. 46. 10. Exod. 6. 15. There is another of his sons Ohad mentioned Gen. 46. 10. not here possibly because his family was extinct before this time the family of the Zarhite of Shaul the family of the Shaulite 14 These are the families of the Simeonite twenty and two thousand and two hundred p Whereas there were 35400 in Numb 1. 23. It is thought the example of Zimri one of their princes Numb 25. and some others among them did infect the generality of the Tribe and so caused this great diminution in their numbers 15 The children of Gad q Who is placed next because he was joyned with Reuben and Siâ—… in the same camp and quarters Numb 2. 10 14. after their families of Zephon r Called Z 〈◊〉 Gen. 46. 16. the family of the Zephonite of Haggi the family of the Haggite of Shuni the family of the Shunite 16 Of Ozni s Called Eâ—…on Gen. 46. 16. the family of the Oznites of Eri the family of the Erites 17 Of Arod t Called Arodi Gen. 46. 16. the family of the Arodites of Areli the family of the Arelites 18 These are the families of the children of Gad according to those that were numbred of them fourty thousand and five hundred u Fewer by above 5000 than there were in their last numbring Numb 2. 15. 19 * Gen. 38. 2. c. and 46. 12. The sons of Judah were Er and Onan and Er and Onan died in the land of Canaan 20 And the sons of Judah after their families * 1 Chro. 2. 3. were of Shelah the family of the Shelanites of Pharez the family of the Pharzites of Zerah the family of the Zarhites 21 And the sons of Pharez x Which though Iudahs Grandchildren are here mentioned among his sons because they are put in the stead of Er and Onan which died before were of Hesron the family of the Hesronites of Hamul the family of the Hamulites 22 These are the families of Judah according to those that were numbred of them threescore and sixteen thousand and five hundred y About 2000 more than they were Numb 1. 27. whereas the foregoing Tribes were all diminished this Tribe was now encreased and the blessing promised to that Tribe above the rest Gen. 49. 8. doth herein begin to shew it self 23 * Of the sons of Issachar after their families 〈◊〉 7. 1. of Tola the family of the Tolaites of Pua z Called also Phavah Gen. 46. 13 as his brother Iashub ver 24. is called Iob Gen. 46. 13. the family of the Punites 24 Of Jashub the family of the Jashubites of Shimron the family of the Shimronites 25 These are the families of Issachar according to those that were numbred of them threescore and four thousand and three hundred a A great increase Compare Numb 2. 6. 26 Of * Gen. 46 14. the sons of Zebulun after their families of Sered the family of the Sardites of Elon the family of the Elonites of Jahleel the family of the Jahleelites 27 These are the families of the Zebulunites according to those that were numbred of them threescore thousand and five hundred b Whereas before they were but 57400 in Numb 1. 31. and 2. 8. So that Iudahs camp was much encreased as Reubens was much diminished 28 * Gen. 46. 20. The sons of Joseph after their families were Manasseh and Ephraim 29 Of the sons of Manasseh of * Josh. 17. 1. Machir the family of the Machirites and Machir begat Gilead of Gilead come the family of the Gileadites c Gilead is here mentioned as Machirs onely son and therefore some conceive that the family of the Machirites and of the Gileadites are one and the same family onely called by two names first Machirites but afterwards Gileadites Others make them distinct families because Machir had other children Gen. 50. 23 1 Chron. 7. 14 15 16. which are called by their fathers name Machirites whereas the children of his eldest son Gilead are called by his name Gileadites But though Machir had other children it seems they and their posterity were extinct at this time and that Machir alone was left and his posterity as may be gathered by comparing this and the following verses with Ios. 17. 1 2 3. and 1 Chron. 7. 14 15 16 17 18 19. 30 These are the sons of Gilead of Jeezer d Called also Abiezer Ios. 17. 2. Iudg. 6. 11 34. 1 Chron. 7. 18. the family of the Jeezerites of Helek the family of the
do I desire you should at all concern your selves in it but wholly leave it to me to do what I think fit ye sons of Zeruiah so let him curse because the LORD hath said unto him o Not that God commanded it by his Word for that severely forbids it Exod. 22. 28. or moved him to it by his Spirit for neither was that necessary nor possible because God tempteth no man Jam. 1. 13. but that the secret Providence of God did order and over-rule him in it God did not put any Wickedness into Shimei's heart for he had of himself an heart full of Malignity and Venome against David but only left him to his own Wickedness took away that common Prudence which would have kept him from so foolish and dangerous an Action directed his Malice that it should be Exercised against David rather than another man at when God gives up one Traveller into the hands of a Robber rather than another inclined him to be at home and then to come out of his doors at that time when David passed by him and brought David into so distressed a condition that he might seem a proper Object of his Scorn and Contempt And this is ground enough for this Expression the Lord said not by the Word of his Precept but by the Word of his Providence in respect whereof he is said to command the Ravens 1 King 17. 4. and to send forth his Word and Commandment to senceless Creatures Psal. 147. 15 18. Curse David Who shall then say p Not unto Shimei for it was justly said so to him afterwards 1 King 2. 9. but unto the Lord who shall reproach Gods Providence for permitting this Or who shall by Words or Actions restrain him from executing Gods just Judgment against me Wherefore hast thou done ‖ Or 〈◊〉 thou so 11 And David said to Abishai and to all his servants Behold my son which came forth of my bowels seeketh my life q Which is a greater Mischief than to Reproach me with Words Of that Tribe and Family from which God hath taken away the Kingdom and given it to me which was likely to stir up his Rage and Hatred against me how much more now may this Benjamite ‖ do it let him alone and let him curse r Do not now hinder him violently from it nor punish him for it It is meet I should bear the Indignation of the Lord manifested herein and submit to his Pleasure and possess my Soul with Patience and by bearing these lesser Evils prepare my self for greater which are coming towards me for the LORD hath bidden him 12 It may be s He speaks doubtfully because he was conscious that by his Sins he had forfeited all his Claim to God's Promises that the LORD will look on mine ‖ Or 〈◊〉 ‡ Heb. 〈◊〉 affliction t With an Eye of Commiseration and that the LORD will requite me good for his cursing this day 13 And as David and his men went by the way Shimei went along on the hills side over against him and cursed as he went and threw stones at him and ‡ Heb. 〈◊〉 him 〈◊〉 〈◊〉 cast dust u Not that he could reach or hurt him with it but onely as an expression of Contempt And the like is to be thought concerning the Stones wherewith he could not think to reach David when he was Encamped with his Men on every side 14 And the king and all the people that were with him came x To the City of Bahurim v. 5. weary and refreshed themselves there 15 And Absalom and all the people the men of Israel came to Jerusalem and Ahithophel with them 16 And it came to pass when Hushai the Archite Davids friend was come unto Absalom that Hushai said unto Absalom ‡ Heb. 〈◊〉 〈◊〉 King live God save the king y To wit Absalom whom he pretends to own for his King and Liege Lord. God save the king 17 And Absalom said to Hushai Is this thy kindness to thy friend why wentest thou not with thy friend z Doth this Action answer that Profession of greatest Friendship which thou hast hitherto made to him Dost thou thus requite his Favour and true Friendship to thee He speaks thus onely to try him And he saith thy Friend by way of Reflection upon David as one who was a Friend to Hushai and to Strangers but not to his own Son whom by his Severity and Design to give away his Right to Solomon he provoked to this Course and therefore he doth not vouchsafe to call him his Father 18 And Hushai said unto Absalom Nay but whom the LORD and this people and all the men of Israel chuse a Though as a private person I owed and payed Friendship to David whilest he was King yet I must make all my Obligations give place to the Authority of God who putteth down and setteth up Kings at his pleasure and to the common Sence and Decree of the whole Body of the Nation But Hushai expresseth himself very cautiously for though he would be thought to understand Absalom yet in truth this Character did not agree to him whom neither God nor all the People had chosen but onely a part and that the worst part of them his will I be and with him will I abide 19. And again whom should I serve should I not serve in the presence of his son b Thou art his Son and Heir and Successor and now in his place and stead whereby my Friendship which was due to him is devolved upon thee by Right of Inheritance and I reckon that my Friendship is not wholly alienated from him when it is transferred upon one that came out of his Bowels as I have served in thy fathers presence so will I be in thy presence 20 Then said Absalom to Ahitophel Give counsel among you what we shall do 21 And Ahitophel said unto Absalom Go in unto thy fathers concubines c This Counsel he gave partly to Revenge the Injury done to Bathsheba who was the Daughter of Eliam 2 Sam. 11. 3. who was the Son of Ahitophel Chap. 23. 34. and principally for his own and the Peoples safety that the Breach between David and Absalom might be made wide and irreparable by so Vile an Action which must needs provoke David in the highest Degree both for the Sin and shame of it as the like Action had done Iacob Gen. 49. 3 4. and cut off all hopes of Reconciliation which otherwise might have been expected by some Treaty between Absalom and his render-hearted Father in which Case his Followers and especially Ahitophel himself had been left to David's Mercy which he hath left to keep the house and all Israel shall hear that thou ‡ Heb. stinkest with thy father art abhorred of thy father d And therefore obliged by thy own Interest to Prosecute the War with all possible Vigor and to abandon all
others 21 And she said Let Abishag the Shunammite be given to Adonijah thy brother u By the Father's side whom Brotherly Affection and Relation obligeth thee to gratifie at least in small things to wise 22 And king Solomon answered and said unto his mother And why doest thou ask Abishag the Shunammite for Adonijah ask for him the kingdom also x His Design is not upon Abishag but upon the Kingdom which by this means he thinks to recover partly because she was the last Kings Wife or Concubine which might strengthen his Pretence to the Crown See 2 Sam. 3. 7. and 12. 8. and 16. 21. and partly because by her eminent Beauty and near Relation to David she had a powerful Interest in the Court Quest. Was not this too harsh a Censure and the following Punishment of it too severe Answ. 1. That Adonijah had such a Design is very probable both from his Temper for he was an aspiring and Designing Man and highly discontented with Solomon's Government and desirous of a Change and from the nature of the thing because he would not have made so daring and presumptâ—…ous a Request if he had not some great Design in it 2. It is very likely from the following words though not expressed that he and Ioab and Abiathar were engaged in some Design against Solomon and that Solomon had got Information of it and therefore he did and might reasonably take this for an Indication and the first overt-act of his Treason 3. Solomon did not Pardon Adonijah s Treason simply and absolutely but upon condition that he carried himself worthily Chap. 1. 52. and this being confessedly a bold and unworthy Action and arguing more considence and presumption than became him and carrying in it the appearance and intention of an Incestuous Marriage he might justly revive his Guilt and take this occasion to Execute the Sentence which he formerly deserved If it be said That it is very improbable that Adonijah should expect to get the Kingdom from Solomon who was so firmly Established in it with universal Applause it may be answered That Adonijah was not the onely man that hath fed himself with vain hopes and engaged himself in high and Treasonable Designs where to other wise Men there was but little likelihood of Success and that he might now be onely laying the Foundation of what he further intended when he saw a fit time and getting a pretence for his future Attempts upon the Crown either when Solomon should lose the Peoples Affections as David had done or when Solomon should die which also Adonijah might secretly procure and hasten and he had onely Solomon's young and tender Son to contest with All which and many other things Solomon in his great Wisdom might easily discern yea or have some secret Intelligence of though it be not Recorded for he is mine elder brother y He looks upon the Kingdom as his by Nature and Birth-right and the Law of Nations and therefore he may seek to recover his own and to cast me ouâ—… as an Usarper even for him and for Abiathar the priest and for Joab the son of Zeruiah z Who have all an hand in the Plot though he alone appear in it which appears the more likely because of Solomon's proceeding against them all at the same time as appears in the following Verses 23 Then king Solomon sware by the LORD a Once here and again ver 24. Which he did to oblige himself irrevocably to it and to prevent all Intercessions for his Life it being of so great importance to him saying * Ruth 1. 17. God do so to me and more also if Adonijah have not spoken this word against his own life 24 Now therefore as the LORD liveth which hath established me and set me on the throne of David my father b Though Adonijah be my elder Brother yet I have an undoubted Right and Title to the Crown and that from the promise and appointment of that God who disposeth of all Kingdoms and especially this of Israel to whom he pleaâ—…eth and therefore Adonijah in this and his former Attempt is guilty of Treason against me and of Rebellion against God and who hath made me an house c Either 1. who hath given me Posterity as that Phrase is used Exod. 1. 21. and elsewhere for Rehoboam most probably was born before this time by comparing 1 King 14. 21. Or rather 2. who hath Established me in the House and Throne of David which he thus expresseth to signifie that God had fulfilled in and to him that Promise which he made to David in 2 Sam. 7. 11. where the same Phrase is used and where it doth not so much signifie the giving of David Posterity which he had sufficiently before that time as the settlement of the Crown in him and his Seed as he * 2 Sam. 17. 12 13. promised Adonijah shall be put to death this day d For he knew delays were dangerous in matters of that Nature 25 And king Solomon sent by the hand of Benaiah the son of Jehoâ—…ada e For the Execution of Justice was not then 〈◊〉 to obscure persons as now it is but to persons of great Honour and Authority See Iudg. 8. 21. 1 Sam. 22. 18. 2 Sam. 1. 15. and 4. 12. and he gell upon him f With a Sword or other Instrument of Death as below ver 32 34 46. that he died 26 ¶ And unto Abiathar the priest said the king Get thee to Anathoth g A City of the Priests Iosh. 21. 18. to lead a private life there unto thine own fields h Either that part of the Suburbs which fell to his share or other Land which he had purchased there See Ier. 32. 7. for thou art ‡ Heb. a man of death worthy of death but I will not at this time i He doth not fully Pardon him but onely forbears him and reserves to himself a liberty of Punishing him afterwards if he saw occasion which he doth to keep him in awe that he might not dare to raise or foment Discontents or Tumults among the People which otherwise he might be prone to do put thee to death because thou barest the ark of the LORD God before David my father k When he thought fit to carry it out with him as 2 Sam. 15. 24 29. 1 Chron. 15. 11 12. when he as High-priest was to attend upon it Thus Solomon sheweth his respect to his Sacred Function and because * 1 Sam. 22. 20. thou hast been afflicted in all wherein my father was afflicted l Here he mixeth Mercy with Justice and requires Abiathar's former kindness to David hereby reaching Princes that they should not Write Injuries in Marble and Benefits in Sand or Water as they have been too oft observed to do 27 So Solomon thrust out Abiathar from being priest unto the LORD m Either from his Office or
Dreams it is but reasonable to allow something extraordinary For who can doubt but God may so clear up and assist a mans reason in his Dream that he may have a true and strong apprehension of some things which also may make a sutable impression upon the will or affections and consequently such acts of the Soul may be Moral acts and regardable by God and men And this might be a kind of exstatical rapture whereby his Soul might be as it were carried out of his Body as St. Paul's was 2 Cor. 12. 3. for a season in which case both his reason might clearly and distinctly apprehend Gods mind and his Gracious offer and his Will might make a free choice of Wisdom which therefore might be accepted and rewarded by God Thou hast shewed unto thy servant David my father great ‖ Or bounty mercy according as he walked before thee in truth q Either First Sincerely and without dissimulation But that is more fully expressed in the following words in uprightness of heart Or rather Secondly in the true Worship and Service of God in the profession belief practice and defence of the truth or of the true Religion or of Gods Will or Word which is called truth Prov. 23. 23. Ioh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God as righteousness doth his duties to men and uprightness the right manner of performing both sorts of duties and in righteousness and in uprightness of heart with thee r i. e. In thy Judgment to whom alone his heart was known and to whom he oft appealed as the witness of his Integrity and with respect to whom he performed all his duties even to men and thou hast kept s Or reserved that which thou didst not reserve for Saul whose Posterity thou didst cut off from the Kingdom for him this great kindness that thou hast given him a son to sit on his throne as it is this day 7 And now O LORD my God thou hast made thy servant king in stead of David my father and I am but a little child s So he was in Years not as if he were now but twelve Years old as many gather from this name of Child for that name is given to Ishmael when 18 Years old Gen. 21. 14 15 and to Rehoboam when 41 Years old 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man chap. 2. 9. but he was now not above 20 Years old and withal which he principally intends he was raw and unexperienced as a Child in State-Affairs and altogether unfit for so hard a task I know not how to go out or come in t i. e. To govern my People and manage Affairs as that Phrase signifies Num. 27. 17. Deut. 31. 2. Ios. 14. 11. 8 And thy servant is in the midst of thy people u i. e. Is set over them to rule and guide them A Metaphor from the Overseer of divers Workmen who usually is in the midst of them that he may the better observe how each of them dischargeth his office which thou hast chosen x Thy peculiar People whom thou takest special care of and therefore wiltst expect a more punctual account of my Government of them a great people that cannot be numbred nor counted for multitude 9 * â—… Chr. 1. 1â—… Give therefore thy servant an ‡ Heb. 〈◊〉 understanding heart y Whereby I may both clearly discern and faithfully perform all the parts of my duty for both these are spoken of in Scripture as the effects of a good understanding and he that lives in the neglect of his duties or the practice of wickedness is called a Fool and one void of understanding to judge z Or govern as that word is used Iudg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people that I may discern between good and bad a To wit in Causes and Controversies among my People that I may not through mistakes or prejudices or passions give wrong Sentences and call evil good or good evil for who is able b Of himself or without thy Gracious assistance to judg this thy so great a people 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God see in the notes on v. 5 and 6. that Solomon had asked this thing 11 And God said unto him Because thou hast asked this thing and hast not asked for thy self ‡ Heb. 〈◊〉 days long life neither hast asked riches for thy self nor hast asked the life of thine enemies d That God would take away their lives or put them into thy power to destroy them but hast asked for thy self understanding ‡ Heb to 〈◊〉 to discern judgment 12 Behold I have done according to thy word e I have granted and do at this present grant unto thee thy desire And accordingly at this time God did infuse into him a far higher degree and greater measure of Wisdom than he naturally had lo I have given thee a wise and an understanding heart f i. e. Wisdom to govern thy People to know and do thy several duties which was the thing that Solomon desired v. 7 9. and the effects whereof here follow v. 16 c. and withal all Divine and human Wisdom the knowledge of all things of all the Arts and Sciences as may be gathered from 1 King 4. 29 c. and that in a far greater proportion than by his years and the time he could get for his study could possibly produce so that there was none g Either no King or rather no man for he is herein preferred not onely before all Kings but before all men chap. 4. 31. no meer man since the fall equalled him to wit in universal knowledge and especially in the art of well governing his People like thee before thee neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him Ans. They did not in Natural and Political knowledge but onely in the knowledge of the mysteries of Faith which were more freely and more fully imparted in those times the ignorance whereof was no disparagement to Solomon's Wisdom because they were not discoverable by any Creature without Divine revelation which God saw fit not to afford in Solomon's time I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles and Solomon had a more comprehensive knowledge of all things known in that Age than the Apostles had in all the discoveries of their Age. 13 And I have also * Mat. 6. 〈◊〉 given h Either First I have granted and decreed to give for words signifying action are oft put onely for the purpose of the action Or rather Secondly I will give as it is expressed in the Parallel place
shall the children of wickedness b Such as are devoted and wholly given up to Wickedness elsewhere called Children of Bâ—…lial wast them any more as at the beginning 10 And 〈◊〉 〈◊〉 since the time that I commanded judges to be over my people Israel moreover I will subdue all thine enemies Furthermore I tell thee that the LORD will build thee an house 11 And it shall come to pass when thy days be expired that thou must go to be with thy fathers that I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom 12 He shall build me an house and I will establish his throne for ever 13 * 〈◊〉 〈◊〉 I will be his father and he shall be my son and I will not take my mercy away from him as I took it from him that was before thee 14 But I will settle him in mine house c In my Dwelling-place either 1. in Ierusalem the place where God had put his Name for ever 2 King 21. 4 7. 2 Chron. 6. 5 6. Compare 1 King 11. 36. 15. 4. Or 2. In the Temple which is more properly and constantly called Gods House and so this Expression agrees but very imperfectly with Solomon or his Successors who might be said to be settled in Gods House because they were settled near it and in some sort set over it because they were to take care that the Prieâ—…ts and others should perform their Offices and Gods Service in it but strictly and properly agrees onely to Christ to whom alone that Promise also of an Everlasting Establishment in this Kingdom belongs as was noted on 2 Sam. 7. And this Expression seems to be most emphatically added to signifie that that person in whom all those Promises should be fully and perfectly accomplished to wit the Messias should be settled not onely in the Kings Throne as others of Davids Successors were but also in Gods House or Temple and consequently that he should be a Priest as well as a King which Mystery was more clearly revealed to David Psal. 110. 1 2 4. and may be intimated though obscurely as was fit and usual in that State of the Church in these words and in my Kingdom d Either 1. In the Kingdom of Israel which God calls his Kingdom because he was in a special manner their King and Governour having raised them up and formed them into a Kingdom and given them that Protection and Assistance which Kings owe to their Kingdoms and because he expected and required from them what Kings do from their people that they should be wholly governed by his Laws and devoted to his Service Or 2. In Gods Kingdom in a more large and general Sence And this as well as the former Phrase may seem singularly to belong to the Messiah who was not onely to be the King of Israel but also of all Nations as was foretold even in the Old Testament as Psal. 2. 6 7 8 9 10 11 12. 22. 27 28. 72. 11. Isa. 2. 4. Hagg. 2 7. And so this may be an Intimation of that great Mystery which is more fully revealed in the New Testament to wit that Christ is the Head or King or Governour of all Gods Church consisting of Jews and Gentiles and of all Nations and indeed of all Creatures the Angels not excepted all which is Gods Kingdom and by him given to his Son our Blessed Lord Christ. And for the signification of these great things there is so great and remarkable an alteration of the Phrase here from what it is in 2. Sam. 7. where speaking to David he constantly calls it his i. e. Davids Kingdom and his House v. 12 13 16 19 25 27. for which he here saith my House and my Kingdom which also he distinguisheth from his Throne which is mentioned in the next Clause of this Verse and in v. 11 12. But these things I submit to the Judicious Reader for ever and his throne shall be established for evermore 15 According to all these words and according to all this vision so did Nathan speak unto David 16 And David the king came and sat e Which may note either his Gesture or his Continuance there till he had finished this following Prayer before the LORD and said Who am I O LORD God and what is mine house that thou hast brought me hitherto 17 And yet this was a small thing in thine eyes O God for thou hast also spoken of thy servants house for a great while to come and hast regarded mâ—… according to the estate or a man of high degree O LORD God f i. e. Thou hast treated me as if I had been born the Son 〈◊〉 Great Monarch and not a poor Shepheard as indeed I was 〈◊〉 Lord God Oth. Thus Thou hast regarded or 〈◊〉 〈◊〉 Type or Figure or according to the Rank or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man or Man of high Degree who is also 〈◊〉 〈◊〉 God i. e. 〈◊〉 〈◊〉 Messiah who is God-man i. e. Thou hast given to me and my House an Everlasting Kingdom which is the peculiar Priviledge of that Great Person the Messiah Dan. 2. 44. 7. 13 14. 18 What can David †Heb. 〈◊〉 speak more to thee for the honour of thy servant for thou knowest thy servant 19 O LORD for thy servants sake g In 2 Sam. 7. 21. it is for thy words 〈◊〉 i. e. for the sake of thy Word and Promise made to thy Servant as that Phrase for Davids sake is oft thus understood for Gods Covenants sake made with David and according to thine own heart hast thou done all this greatness in making known all these †Heb. greatnesses great things 20 O LORD there is none like thee neither is there â—…ny God besides thee according to all that we have heard with our ears 21 And what one nation in the earth is like thy people Israel whom God went to redeem to be his own people to make thee a name of †Heb. greatnesses and terrible 〈◊〉 greatness and terribleness by driving out nations from before thy people whom thou hast redeemed out of Egypt 22 For thy people Israel didst thou make thine own people for ever and thou LORD becamest their God 23 Therefore now LORD let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever and do as thou hast said 24 Let it even be established that thy name may be magnified for ever saying The LORD of hosts is the God of Israel even a God to Israel h Or The Lord of Hosts the God of Israel is a God to Israel i. e. He is really to his People that which he hath stiled himself their God having taken such Care of them and shewed such Mercy and Truth to them as did fully answer that Title and let the house of David thy servant be established before thee 25 For thou O my
He seems to himself and others to be lost and past all hopes of recovery Which he adds for Iob's comfort in his desperate condition and and his life to the destroyers a To the instruments of death or destruction whether it be Angels whom God sometimes useth in those cases or â—…vils who have the power of Death Heb. 2. 14. or Diseases 〈◊〉 by God's appointment are ready to give the fatal blow 23. If there be a messenger b Either 1. an Angel sent to him from Heaven upon this errand for the Angels are ministring Spirits Psalm 103. 20. Heb. 1. 14. and are and especially in that time and state of the Church were frequently employed by God upon Messages to men But why then should he say one of a thousand Angels seeing any the meanest Angel was very competent for this work Or rather 2. a Prophet or Teacher for such are oft called by this Name as Iudg. 2. 1. Mâ—… 2. 7. 3. 1. Rev. 1. 20. and such persons are appointed by God for and are most commonly imployed in this work with him c Either 1. with God to plead man's Cause and to pray to God for man Or rather 2. with man who is expressed in the last clause of this Verse and of whom this same Pronoun him is twice used in the next Verse Nor is it strange that the Pronoun Relative is put before the Noun to which it belongs but uâ—…ual in the Hebrew language as Exod. 2. 6. Prov. 5. 22. 14 33. and elsewhere an * 〈◊〉 43. 〈◊〉 interpreter d One whose Office and work it is to declare the mind of God unto the sick-man and wherefore God contends with him and what God would have him to do one among a thousand e A person rightly qualified for this great and hard work such as there are but very few searce one of â—… thousand which expression is used to denote the rarity â—…nd fewness of persons Eccles. 7 28. By which words he doth covertly reflect upon Iob's three Friends and imply that they were not such persons though they had undertaken to perform this offce or work to Iob and withal modestly intimates that although he was in himself mean and inferiour to all of them as he acknowledgeth yet he was selected by God for this work which he saith not out of a desire of vain boasting of himself but to dispose Iob to a more diligent attention unto and a more ready entertainment of his present discourses to shew unto man his uprightness f Or rectitude or rigâ—…ousness His i. e. either 1. God's To convince a man that God is just and right in all his dealings with him though never so fevere of which Iob was not yet convinced Or rather 2. man's to teach man his duty or to direct him to the right way and method how he may please God and procure that mercy and deliverance which he thirsts after which is not by quarrelling with God as Iob did but by an humble confession and hearty detestation and forsaking of his sins and supplication to God for mercy in and through Christ the Redeemer of whom Iob spoke before Or thus To discover to man that although he be afflicted yet he is an upright and righteous person and consequently in God's favour about which good men oft doubt and need the help of a skilful Minister to satisfie them therein But this seems not so well to suit Iob's case who was sufficiently and more than enough perswaded of his own Integrity and needed no Minister to preach that Doctrine to him 24. Then g In that case or upon the sick-man's knowledge and practice of his duty he h Either 1. the Messenger or Interpreter last mentioned who is pitiful unto the sick man and in compassion to him doth all that he can for him counselling and comforting him and praying to God for his recovery in the following words Deliver him c. for the sake of that ransom which thou hast revealed and I have discovered to him Or rather 2. God who is oft in this Book designed by this Particle he or him whose property and prerogative it is to be gracious unto man and who alone can speak the following words with power and authority is gracious unto him i Pardoning his sins and delivering him from his dangerous disease and from death and from the Hell which attends upon it and saith k To the Angel or Messenger Deliver him l To wit ministerially and declaratively in which sense the acts of forgiving Sins and reconciling Sinners and saving Souls are ascribed to God's Ministers as Iohn 20. 23. 2 Cor. 5. 19 20. 1 Tim. 4. 16. Declare to him that I have pardoned and will heal him from going down into the pit I have found ‖ Or 〈◊〉 〈◊〉 〈◊〉 a ransom m Although I might justly destroy him and should do it if I were severe to mark what is amiss in him yet I will spare him for I have found out an expedient and a way of ransoming and redeeming Sinners from Death both temporal and eternal which they by their sins have deserved which is by the death of my Son the Redeemer of the World which shall be in the fulness of time and with respect to which I will pardon this sick man and others that shall repent and sue to me for mercy as he hath done 25. His flesh shall be fresher †Heb. 〈◊〉 〈◊〉 〈◊〉 than a childs n i. e. More sound and tender These joyful tidings delivered to him by God's Messenger shall revive his Spirit and by degrees restore his former health and vigour he shall return to the days of his youth o i. e. To the same healthfull and strong constitution of body which he had in his youth 26. He p Either 1. the Messenger or rather 2. the sick Man p Being engaged and encouraged to do so either by the foresaid gracious Message or by his miraculous recovery through God's goodness shall pray unto God q and he will be favourable unto him r In hearing and answering his Prayers which before he seemed to neglect and he shall see his face with joy s Either 1. God will look upon the Man with a smiling or well-pleased countenance whereas before he either hid his Face from him or frowned upon him Or 2. The Man shall then be emboldened and encouraged to look God in the Face with comfort and joy which before he was not without cause afraid to do but now he shall find that God is reconciled to him by the blessed effects of it both in his Body and in his Conscience for he will render unto man his righteousness t i. e. According to his righteousness or the fruit of his righteousness as on the contrary iniquity is oft put for the punishment of iniquity The sense is He will deal with him as with one reconciled
them and keeping them from innumerable Dangers from which they are utterly unable to keep themselves But this though it sets forth God's Praise yet how it stills the Enemy and Avenger seems not clear Or rather 2. Metaphorically so called babes not so much in age and years as in disposition and condition weak and foolish and contemptible and harmless Persons who are very frequently called Babes or Children as 2. Chron. 13. 7. Prov. 1. 4. Eccles. 10. 16. Isa. 3. 4. Mat. 18. 3. â—…ph 4. 14. c. For such are very unfit to grapple with an Enemy and therefore when such Persons conquer the most powerful and malicious Enemies it must needs exceedingly confound and silence them and mightily advance the Glory of God as indeed it did when such mean and obscure Persons as the Apostles and Ministers and Disciples of Christ were did maintain and propagate the Gospel in spight of all the Wiâ—… and Power and Rage of their Enemies See 1. Cor. 1. 25 27 28 29. And of such Babes as these Christ himself expounds this place Mat 21. 16. Of which more God willing upon that place hast thou †〈◊〉 〈◊〉 ordained strength g Or thou hast sounded or confirmed or established or firmly setled or fitted or peâ—…fected as it is rendered by the LXX and vulgar Latin here and by St. Matthew Ch. 21. 16. i. e. perfectly or firmly setled Strength By which he seems to understand either 1. The Celebration or Praise of his Strength or Power by comparing this with Mat. 21. 16. where it is rendered Praise So it is onely a Metonymy of the Adjunct which is most frequent in Scripture and all Authors And so the word Strength seems to be taken Psal. 29. 1. and 96. 7. Or 2. A strong and mighty Kingdom the Abstract being put for the Concrete than which nothing is more frequent even the Kingdom of Christ or his Gospel which is oft called the Arm or Power of God as Psal. 110. 2. Isa. 53. 1. 1. Cor. 1. 18 24. And this Kingdom being an everlasting and invincible and all-conquering Kingdom Dan. 2. 44. it is no wonder it is here called Strength And this Gospel or Kingdom is here said to be founded or established not by the Hands or valiant Actions of Men of Might as other Kingdoms are but meerly by the 〈◊〉 〈◊〉 Babes c. i. e. by the Words and Discourses of Christ's Apostles and Disciples Which is justly observed and celebrated here as a wonderful Work of God because of thine enemies that thou mightest †〈◊〉 〈◊〉 to 〈◊〉 still h i. e. Silence and Confound and Conquer either by Convincing and Converting them or by destroying them the enemy i The Enemies of God and of his People the Devil the head of them whose Kingdom and Power is abolished by this means and all Men who fight under his Banner against God and Christ and his Members and the avenger k Which Title most truly and fitly agrees first â—…o the Devil who being senteâ—…d by God to eternal Flames and Conquered and Tormented by Christ maketh it his great business to revenge himself which because he cannot do upon God and Christ he indeavours to do it upon their Servants and Children and next to all these Men who are his Vassals and espouse his Quarrel who also are provoked and conceive though falsly that they are injured by the Gospel and by the Prâ—…achers Professors and Prâ—…ctisers of it and therefore seek to revenge themselves oâ—… them Whereof we have an eminent Instance â—…evel 11. 10. Compare Heb. 11. 37. 3. When I consider thy heavens l Thine by Creation as it follows and the work of thy fingers m i. e. of thy hand as it is expressed Psal. 102. 25. A part being here put for the whole God's hand and finger being indifferently used to note his Power as Exod. 8. 19. Lâ—…k 11. 20. c. Though some conceive that by this Phrase he intended to signify both with what facility God made this glorious Work even with a touch of his Finger and with what curiouâ—… and exquisite Artifice he framed it the Fingers being much used in such Works the moon and the stars n Either the Son is included under this general Title or he omitted it because he made this Psalm by Night when the Sun did not fall within his Contemplation which thou hast ordained o Or established or directed or disposed or ordered i. e. placed in that excellent and unalterable Order and directed to all their several Courses or Motions 4. * Job 7. 17 Psal. 144. 4. Heb. 2. â—… What p i. e. How mean and inconsiderable a thing is Man if compared with thy glorious Majesty who art so infinite in Power and Wisdom as thou hast shewed in the Frame of the Heavens c. is man q Heb. infirm or miserable man By which it is apparent that he speaks of Man not according to the staâ—…e of his Creation but as fallen into a state of Sin and Misery and Mortality that thou art mindful of him r i. e. Carest for him and conferrest such high Favours upon him and the son of man s Heb. the son of Adam that great Apostate from and Rebel against God the finful Son of a sinful Father his Son bâ—… likeness of Disposition and Manners no less than by Procreation All which tends to magnify the following Mercy that thou visitest him t Not in anger as that Word is sometimes used but with thy Grace and Mercy as it is taken Gen. 21. 1. Exod. 4. 31. Psal. 65. 9. and 106. 4. and 144 3. 5. For thou hast made him a little lower than †Heb the Gods Psal. 82. 6. 138. 1. the angels u Thou hast in and through Christ merciâ—…ully and wonderfully restored Man to his primitive and happy Estate in which he was but one remove below the Angels from which he was faâ—…len by Sin and hast crowned him x i. e. Man fallen and lost Man who is indeed actually crowned and restored to the Glory and Dominion here following not in his own person but in Christ his Head and Representative who received this Crown and Dominion not so much for himself who did not need it as for Man's good and in his stead which also he will in due time communicate unto all his Members And so the two differing Expositions of this place concerning Mankind and concerning Christ may be reconciled For he speaks of that happy and honourable Estate by God's Favour conferred first upon Christ of whom therefore this place is rightly Expounded Heb. 2. 6 7 8. and then by his hands upon Mankind even upon all that believe in him And so this whole pâ—…ce compared with that may be thus Paâ—…aphrased What is Man that thou shouldest mind or visit him by thy Son whom thou hast sent into the World Who that he might restore Man to that
from the Babylonish Captivity wherein he partly gives God thanks for that glorious deliverance and partly implores God's mercy in compleating that work and rescuing his People from the Relicks of their Bondage and from the vexation which they had by their Neighbours after they were returned to Canaan To the chief musician A Psalm ‖ Or of for the sons of Korah 1 LORD thou hast been ‖ Or well pleased favourable unto thy land a i. e. unto thy People in removing the sad effects of thy displeasure thou hast brought back the captivity b The Captives as that Word is used Psal. 14. 7. and 68. 18. and elsewhere of Jacob. 2 * Psal. 32. 1 Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah c So as not-to impute it to them or to continue the punishment which thou didst inflict upon them for it 3 Thou hast taken away all thy wrath d Those Calamities which were the effects of thy just wrath conceived against us ‖ Or thou hast turned thine anger from waxsag hot thou hast turned thy self from the fierceness of thine anger 4 Turn us e Either 1. Convert us As thou hast brought back our bodies to thy Land so bring back our hearts to thy self from whom many of them to this day are alienated Or rather 2. Restore us to our former tranquillity and free us from the troubles which we yet groan under from our malicious Neighbours and Enemies For this best suits with the following Clause of the Verse which commonly explains the former O God of our salvation and cause thine anger towards us to cease f He prudently indeavours to take away the root and cause of their continued miseries to wit God's anger procured by their sins 5 Wilt thou be angry with us for ever wilt thou draw out thine anger to all generations 6 Wilt thou not revive us again g Thou hast once revived us in bringing us out of Captivity give us a second reviving in bringing home the rest of our Brethren and in rebuking and restraining the Remainder of our Enemies wrath that thy people may rejoyce in thee 7 Shew us h i. e. Grant it to us as the next words explain it and as shewing signifies Psal. 4. 6. So also Psal. 60. 3. and 71. 20. Or manifest thy secret purpose of mercy to us by thy providential Dispensations thy mercy O LORD and grant us thy salvation 8 I will hear i i. e. Diligently observe And the Psalmist by declaring what he would do teacheth all the Israelites what they ought to do Or he speaks in the name of all the People of God what God the LORD will speak k Either by his Prophets or Messengers or by the works of his providence for that also hath a voice What Answer God will give to these my Prayers for * Zech. 9. 1â—… he will speak peace l For I am assured from God's gracious nature and declared will and promise that he will give an answer of peace unto his people and to his saints m Which Clause seems to be added by way of explication and restriction to shew that this glorious privilege did not belong to all that were called God's people but onely to those that were truly and really such even to his saints or holy ones but let them not turn again to folly n i. e. To sin which in Scripture is commonly called folly This is added as a necessary caution but when God shall speak peace to his People let them not grow wanton and secure nor return to their former wicked courses which if they do they will provoke God to repent of his kindness to them and to inflict further and sorer judgments upon them Others render the place And they will not or That they may not return to folly But the Particle al being prohibitive our Translation seems to be better 9 Surely his salvation o That compleat salvation and deliverance for which all the Israel of God do pray and wait even the Redemption of Israel by the Messiah of which not only Christian but even Jewish Writers understand this place and to which the following passage do most properly and perfectly belong And the Psalmist might well say of this Salvation that it was nigh because the seventy weeks determined by Daniel for this work Chap. 9. 24. were now begun this Psalm being written after Daniel's time is nigh them that fear him p The true Israel of God even all those that love and fear him By which words he both excludes all hypocritical Israelites from this salvation and tacitly assigns it to all that fear God whether Jews or Gentiles that * Zech. 2. â—… glory may dwell in our Land q And when that Salvation shall come we shall be freed from all that scorn and contempt under which we now groan and shall recover our ancient glory and the glorious presence of God the most eminent tokens whereof we have now utterly lost and the God of Glory himself even Christ who is called the brightness of his Father's glory Heb. 1. 3. comp Ioh. 1. 14. and the glory of Israel Luk. 2. 32. shall come and visibly dwell in this now despised Land 10 Mercy and truth are met together righteousness and peace r This is to be understood either 1. Of these Graces or Vertues in men So the sence is when that blessed time shall come those Virtues which now seem to be banished from humane Societies shall be restored and there shall be an happy conjunction of mercy or benignity truth or veracity righteousness or faithfulness and peace or peaceableness and concord Or rather 2. Of the Blessings of God of which the whole Context speaks And the sence is That great Work of Redemption by Christ shall clearly manifest and demonstrate God's mercy in redeeming his People of Israel and in the calling and conversion of the Gentiles his truth in fulfilling that great promise of the sending of his Son which is the Foundation of all the rest his righteousness in punishing sin or unrighteousness in his Son and in conferring righteousness upon guilty and lost creatures and his peace or reconciliation to sinners and that peace of conscience which attends upon it kave kissed each other s As Friends use to do when they meet See Exod. 4. 27. and 18. 7. So this is another expression of the same thing 11 Truth shall spring out of the earth t Either 1. Truth among men which shall be so common amongst all men as if it grew out of the earth Or rather 2. The truth or faithfulness of God which is most truly and fitly said to spring out of the earth partly because it had long been hid and buried like a root in a dry ground without any hopes of a reviving from whence yet God made it to grow as is noted Isa.
12 c. The people asked and he brought quails z He speaks of the first giving of Quails Exod. 16. 13. which God gave them as a refreshment notwithstanding their Sin in desiring them which he graciously pardoned and not of that second giving of Quails which God gave them in judgment Numb 11. and therefore would not have been numbered here amongst Gods favours vouchsafed to them and †Psal. 78. 24 25. satisfied them with the bread of heaven a With Manna which came out of the Air which is commonly called Heaven 41. * Exod. 17. 6. Num. 20. 11. 1 Cor. 10. 4. He opened the rock and the waters gushed out they ran in the dry places like a river b They flowed in Channels which God provided for them and followed the Israelites in their March as is noted 1 Cor. 10. 4. Hence they complained no more of want of Water till they came to Kadesh Numb 20. which was many Years after this time 42. For he remembered * Gen. 15. 14. his holy promise and Abraham c Or rather with as this Particle is oft used Abraham made with or to Abraham his servant 43. And he brought forth his people with joy and his chosen with †Heb. singing gladness 44. * Deut. 6. 10 11. Josh. 3. 17. And gave them the land of the heathen and they inherited the labour of the people d The Fruits of their labour their Cities Vineyards Oliveyards c. 45. ‖ Deut. 4. 1. 40. 6. 24 25. That they might observe his statutes and keep his laws Praise ye the Lord. PSAL. CVI. This Psalm was unquestionably composed in the time of the Israelites Captivity and Dispersion as is manifest from v. 47. but whether it was that of Babylon or some other of a later date is neither easie nor necessary to determine 1. †Heb. Hallelujah PRaise ye the Lord O * 1 Chr. 16. 34. Psal. 107. 1. 118. 1. 1â—…6 1. give thanks unto the Lord for he is good for his mercy endureth for ever a He deserves our Praises notwithstanding all our sufferings which are not to be imputed to him for he is Gracious and Merciful but only to our own Sins 2. Who can utter the mighty acts of the Lord who can shew forth all his praise b i. e. His Praise worthy actions by an usual Metonymy 3. Blessed are they that keep judgment c That observe and practise what is just and right towards God and Men which in the next clause he calls doing righteousness and he that doth righteousness at all times d In Adversity as well as in Prosperity And this clause may belong either 1. to the last foregoing Words that doth righteousness at all times constantly and perpetually Or rather 2. to the first Words they are blessed at all times even in the Day of their calamity which therefore ought not to hinder us from this great and just Duty of praising God And so this verse coheres with the former 4 Remember me e Or us for he speaks here in the name and on the behalf of the whole Nation as is evident from v. 6 7 47. of which he oft speaks as of one Person O Lord with the favour †Heb. of thy People that thou be arest unto thy people f With those favours and blessings which thou dost usually and peculiarly give to thy People such as the pardon of all our Sins by which we have procured our present miseries and a compleat deliverance and that improved to thy praise and glory as well as to our own comfort as is clearly implyed v. 47. O visit me with thy salvation g Give me that salvation or deliverance which thou hast promised and which none but thou canst give 5. That I may see h i. e. Enjoy as the next clause explains it and as this word is frequently used the good of thy chosen i Of thy chosen People which thou usest to give to thine Elect or to such as are Israelites indeed that I may rejoice in the gladness of thy nation k With such joy as thou hast formerly afforded unto thy beloved Nation or People that I may glory l That we may have occasion to glory in Gods Goodness towards us with thine inheritance m Either in the Congregation of thy People that we thy People may jointly and solemnly praise thy Name Or as thy People who are commonly called Gods inheritance in former ages have frequently done for the Particle with is sometimes used as a Note of comparison as it is in the very next Verse and Iob 9. 26. Eccles. 2. 16. 7. 11. 6. * Dan. 9. 5. We have sinned with our fathers n As our Fathers did and have not been made wiser or better by their examples as we should have been we have committed iniquity we have done wickedly 7. Our fathers understood not o Or considered not to wit so as to be rightly affected with them to give thee that Love and Praise and Trust and Obedience which they deserved and required thy wonders in Egypt they remembred not the multitude of thy mercies †Exod. 14. 11 12. but provoked him at the sea even at the Red sea p When those wonders of thy Power and Goodness in Egypt were but newly done and fresh in memory 8. Nevertheless he saved them for his names-sake q That he might glorifie his name and vindicate it from the Blasphemous 〈◊〉 which the Egyptians and others would have cast upon it if they had been destroyed This Argument was urged by Moses Numb 14. 13 c. ‖ Exod. 9. 16. that he might make his mighty power to be known 9. * Exod. 14. 21. He rebuked the Red sea also and it was dried up so he led them through the †Psal. 136. 13. Isa. 63. 11 12 13. depths as through the wilderness r As securely as if they had walked upon the dry Land 10. And he saved them from the hand of him that hated them s Of Pharaoh who pursued them with cruel Rage and Hatred and redeemed them from the hand of the enemy 11. * Exod. 14. â—… 15. 5. And the waters covered their enemies there was not one of them left 12. ‖ Exod. 14. 31. 15. 1. Then believed they his words they sang his praise 13. * Exod. 15. 24. 17. 2. †Heb. they made hast they forgat They soon t Even within three days Exod. 15. 22 23. forgat his works they waited not for his counsel u They did not wait patiently and believingly upon God for supplies from his hand in such manner and time as he in his own counsel had appointed and thought fit 14. * Num. 11. 4. 33. 1 Cor. 10. 6. But †Heb. lusted iâ—… lust lusted exceedingly
spoken with particular regard to Baal-Peor or the Lord of Peor a place so called who had been a Person of great eminency in those parts and therefore was Worshipped according to the custom of the Heathens after his Death by Sacrifices and Feasts appointed for his Honour and Memory 29. Thus they provoked him to anger with their inventions and the Plague brake in upon them 30. †Num. 25. 7. Then stood up Phineas and executed judgment and so the Plague was stayed 31. And that was counted unto him for righteousness s And although that action of his might seem harsh and rash and irregular as being done by a private Person and a Priest and as allowing the Delinquents no space for Repentance it was accepted and rewarded by God as an act of Justice and Piety agreeable to his mind and proceeding from a sincere zeal for Gods honour and for the good of Gods People and God gave him a publick Testimony of his approbation to be recorded to all Generations and the Priesthood to be continued to him and his in all succeeding Generations of all which see Numb 25. unto all generations for evermore 32. * Num. 20. â—… 12 13. They angred him also at the waters of strife so that it went ill with Moses for their sakes t Or because of them upon occasion of their unbelief and murmuring whereby he was provoked to speak unadvisedly as it here follows 33. Because they provoked his spirit so that he spake unadvisedly u So this word is thought to signifie Leviticus 5. 4. Prov. 12. 18. Or he spake as the word commonly signifies Not that it was in it self a Sin to speak but because he spake when he should have been silent or he spake to the People when God commanded him only to speak to the Rock Numb 20. 8 9 10. or he spake to wit the provocation of his spirit or such words as were agreeable to it and might be expected from it He mentions not here what Moses spake because that was fully known from the History and because he would throw a veil over Moses his infirmity and rather imply than express his fault with his lips 34. †Judg. 1. 21 27. They did not destroy the nations ‖ Deut. 7. 2. concerning whom x i. e. Concerning whose destruction Or rather which thing to wit to destroy those Canaanitish Nations for in the Hebrew there is nothing but asher which signifies only either whom or which the Lord commanded them 35. * Judg. 1. 21. 2. 2. 3. 5 6. But were mingled y In their Habitations and Negotiations as also in Marriages among the heathen and learned their works 36. And they served their idols which were a snare unto them z Which Idols were an occasion of their falling both into further and greater sins as it follows v. 37 38. and into utter ruine as this phrase also notes Exod. 23. 33. Iudg. 2. 12 c. 37. Yea †2 Kings 16. 3. Isai. 57. 5. Ezek. 16. 20. 20. 26. they sacrificed their sons and their daughters a Of which Heathenish practice see the notes on Levit. 18. 21. unto devils b By which expression he informeth them that they did not worship God as they pretended and sometimes designed but Devils in their Idols and that those spirits which were supposed by the Heathen Idolaters to inhabit in their Images and which they worshipped in them were not Gods or good Spirits as they imagined but evil Spirits or Devils See Levit. 17. 7. Deut. 32. 17. 1 Cor. 10. 20. Revel 9. 20. 38. And shed innocent blood c The blood of their Children who though Sinners before God yet were innocent as to them from any crime deserving such barbarous usage from them even the blood of their sons and of their daughters whom they sacrificed unto the Idols of Canaan and ‖ Numb 35. 33. the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions d Committed spiritual Whoredom by worshipping those Idols which were but humane inventions and that in such an unnatural and bloody manner as they had devised 40. Therefore was the wrath of the LORD kindled against his people insomuch that he abhorred his own inheritance 41. And he gave them into the hand of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought into subjection under their hand 43. * Judg. 2. 16. Many times did he deliver them but they provoked him with their counsel e By forsaking Gods counsel and the way which he had appointed and following after their own inventions and evil inclinations as he charged them v. 39. See the like Numb 15. 39. and were †Or impoverished or weakned brought low for their iniquity 44. Nevertheless he regarded their affliction when ‖ Judg. 3. 9. 4. 3. 6. 7. 10. 10. he heard their cry 45. * Deut. 30. 3. And he remembred for them his covenant f The Covenant made with their Fathers which notwithstanding their horrible violation of it he made good unto them and in consideration thereof delivered them and repented g Changed his course and dealing with them as penitent Persons usually do See the Note on Gen. 6. 6. according to the multitude of his mercies 46. †1 Kings 8. 50. Jer. 42. 12. He made them also to be pitied of all those that carried them captives h By changing their opinions of them and inclining their hearts towards them which he had alienated from them See on Psal. 105. 25. 47. Save us O LORD our God i O thou who hast so often pardoned and saved us notwithstanding our former and manifold provocations be thou pleased once more to deliver us and gather us from among the heathen to give thanks unto thy holy name and to triumph in thy praise k In thy Praise-worthy work wrought for us Praise being but for actions worthy of Praise as it is here above v. 2. 1 Chron. 16. 35. Psal. 9. 14. Phil. 4. 8. and oft elsewhere 48. Blessed be the LORD God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the LORD PSALM CVII The most of the Psalms have a peculiar respect unto the Church or People of God or to some eminent members thereof but there are some few Psalms which have a more general respect to all Nations of which number this is one Wherein the Psalmist discourseth of the merciful Providence of God towards all mankind and of his readiness to help them in all their distresses some few particular instances whereof he mentioneth and leaveth the rest to be understood there being the same reason of all But withal he takes notice also of Gods Judgments upon wicked Persons and People And by this
it of any other person and affirm that they are smitten with blindness in this matter Moreover this place is expressly interpreted of Christ Matth. 12. 18 c. And to him and to him onely all the particulars here following do truly and evidently belong as we shall see whom I uphold c Whom I will assist and enable to do and suffer all those things which belong to his Office to do mine elect d Chosen by me to this great work of Mediation and Redemption to which he is said to be sealed and sent Iohn 6. 27. 29. and predestinated 1 Pet. 1. 20. and chosen of God 1 Pet. 2. 4. in whom my soul * Mat. 3. 17. 17. 5. Eph. 1. 6. delighteth e Or as this same word is oft rendred is well pleased both for himself and for all his people being fully satisfied with that Sacrifice which he shall offer up to me I * Chap. 11. 2. John 3. 34. have put my Spirit upon him f I have furnished him with that abundance and eminency of gifts and graces which are necessary for the discharge of his high and hard employment he shall bring forth g Shall publish or shew as this word is translated Mat. 12. 18. shall bring to light what before was hid in his breast or in his Fathers bosome judgment h This word is very ambiguous and elsewhere is put for punishment which cannot be meant here because the whole context speaks of his mercy and sweetness and not of his severity but here it is clearly put for Gods Law as this very word is expounded here below ver 4. and as it is frequently used in the Holy Scriptures as Psal. 119. and elsewhere which also best agrees with the bringing forth or publishing of it here mentioned publication being necessarily required and constantly used about Laws And this interpretation is confirmed by the following words to the Gentiles For the great things which Christ published unto all the World both Iews and Gentiles was nothing else but the Law and Will and Counsel of God concerning mans salvation and the way and means of obtaining it to the Gentiles i Not onely to the Iews to whom the knowledge of Gods Laws had been hitherto appropriated but to the Heathen Nations of the World 2. He shall not cry k Either 1. In a way of contention as anger is oft accompanied with clamour Eph. 4. 31. Or 2. In a way of ostentation It seems to be meant both wayes by comparing this place with Mat. 12. 16 17 20. He shall neither erect nor manage his Kingdom with violence and outward pomp and state as worldly Princes do but with meekness and humility nor lift up l His voice which is easily understood out of the following clause and from many other Scriptures where that word is added to this verb to compleat the Phrase nor cause his voice to be heard in the street m As contentious and vain-glorious persons frequently do 3. A bruised reed shall he not break n He will not break it to pieces but rather will strengthen and binde it up It is a common figure whereby more is understood than was expressed and one contrary is left to be gathered from another of which many instances have been given in former Texts The sence is plainly this Christ will not deal roughly and rigorously with those that come to him but he will use all gentleness and kindness to them passing by their greatest sins bearing with their present infirmities cherishing and incouraging the smallest beginnings of grace comforting and healing wounded consciences and the like and the ‖ Or dimly burning smoaking flax shall he not †Heb. quench it quench o The same thing is repeated in other words to give us the greater assurance of the truth of it That wiek of a Candle called Flax metonymically because it is made of Flax which is almost exstinct and doth onely smoke and not flame he will not utterly quench but will revive and kindle it again * Psal. 94. 15. he shall bring forth judgment unto truth p Iudgment may be here taken either 1. For the Law or Will of God or the Doctrine of the Gospel which he will bring forth i. e. publish which he will do unto or in or with or according to for this preposition is used all those wayes truth i. e. truly and faithfully not concealing nor corrupting it as false teachers commonly do So this is a character like that which is given to Christ Mat. 22. 16. Thou art true and teachest the way of God in truth And thus this phrase of bringing forth Iudgment is taken here as it is ver 1. Or 2. for the Cause which is debated or for the sentence which is given in the cause as this word is most frequently used which he will bring forth i. e. bring to light or discover or publish and this he will do according to truth and equity and not unjustly and partially as corrupt judges use to give sentence against the poor and meek In this sence this very phrase of bringing forth Iudgment is taken Psal. 37. 6. And this sence seems to be favoured both by the consideration of the quality of the Persons to whom this judgment is here implied to be brought forth who are called bruised Reeds and smoaking Flax whereby they are supposed to be Persons discouraged and oppressed and in a contest with themselves or with their spiritual adversaries about the state of their Souls as also by comparing this place with Mat. 12. 20. where these very words are quoted and thus rendred Till he send forth Iudgment unto Victory i. e. till judgment or sentence be given for him in which case a man is said to be victorious in Judgment If it be said for the former interpretation that it seems most reasonable to understand Iudgment here as it is understood ver 1. and 4. and bringing forth Iudgment here as it is taken ver 1. it may be truly and fairly answered that it is a very common thing in Scripture for the same words or phrases to be used in several sences not onely in two Neighbouring verses but sometimes also in the very same verse whereof I have formerly given divers instances 4. He shall not fail nor be †Heb. broken discouraged q Though he be thus meek and gentle yet he is also couragious and resolute against all the great and many difficulties and conflicts to which he will be exposed and will not give over till he have finished his work Or as others render the words He shall not be darkned This glorious light shall not be eclipsed or obscured Or He shall shine forth brightly and gloriously as the Seventy render this word nor broken by all the attempts and vigorous indeavours of his enemies who design it till he have set judgment in the earth r Till he hath
fulfil all these Promises how unlikely soever they seem to be and he who made thee a people and which is far more better his People therefore will not easily nor utterly forsake thee is thine husband p He will own thee for his Spouse and will do the part of an Husband to thee the * Luk. 1. 32. LORD of hosts q Who hath the soveraign command of all Men and Creatures and therefore can subdue the Gentiles to thee and can make thee to encrease and multiply in so prodigious a measure even in thine old age notwithstanding thy barrenness in the days of thy youth of which he speaketh in the foregoing verse is his name and thy redeemer the holy One of Israel the God of the whole earth r The God and Father of all Nations whereas formerly he was called only the God of Israel and the Gentiles had no special Relation to him nor Interest in his Covenant and Favour as was observed Psal. 147. 19 20. and elsewhere shall he be called 6 For the LORD hath called thee s To return and come again to him as a woman t When thou wast like a Woman forsaken Or as an Husband recalleth his Wife forsaken and grieved in spirit x For the loss of her Husbands Favour and Society and for the reproach attending upon it and a wife of youth y Or and as which note of similitude is supplied here by the Seventy and Chaldee Interpreters and is easily understood out of the foregoing clause in which it is expressed a wife of youth i. e. as readily and affectionately as an Husband recalleth his Wife which he married in her and his own youth of whom see on Prov. 5. 18. whom though he might through a sudden and violent passion put away yet he soon repents of it and his Affections work towards her and he invites her to return to him when thou * Jer. 30. 17. wast refused z When thou wast in a desolate Estate and hadst been for some time rejected by me then I recalled thee Or although thou wast refused or dismissed or despised by me and that justly yet I had mercy upon thee and freely offered Reconciliation to thee saith thy God a Who will again be and still shew himself to be thy God and will renew his Covenant with thee u By her Husband who hath given her a Bill of Divorce 7 * Ps. 30. 5. Ch. 26. 20. 2 Cor. 4. 17. For a small moment b For the space of some few years as Seventy years in Babylon and some such intervals which may well be called a small moment in comparison of Gods everlasting Kindness mentioned in the next verse have I forsaken thee c Withdrawn my favour and help from thee and left thee in thine Enemies hands but with great mercies d Such as are most precious and sweet for quality as is here said and such as are of long continuance as is said in the following verse will I gather thee e From all the places where thou art dispersed from all the parts of the World 8 In a little wrath I hid my face f I removed the means and pledges of my presence and kindness from thee for a moment but with everlasting kindness g With kindness to thee and thy seed through all succeeding Generations here and unto all eternity will I have mercy on thee saith the LORD thy redeemer 9 For this is as the waters of * Gen. 8. 21. 9. 11. Noah unto me h This Covenant of Grace and Peace made with thee shall be as certain and perpetual as that which I made with Noah that there should never be another flood of waters to drown the World of which see Gen. 9. 11. for as I have sworn that the waters of Noah should no more go over the earth so have I sworn that I would not be wroth with thee i To wit so as I have been or so as to forsake thee utterly * Ps. 9. 5. nor rebuke thee 10 For * Ps. 46. 2. Mat. 5. 18. the mountains shall depart and the hills be removed k Which hath been verified in some Mountains and Hills that by Earth-quakes or otherwise have been removed from their places But these kinds of absolute expressions are oft times comparatively understood of which see on Isa. 51. 6. and so the sense is The Mountains shall sooner depart from their places than my kindness shall depart from thee As when it is said absolutely I desired Mercy and not Sacrifice it is meant comparatively I desired Mercy more than Sacrifice as it is explained in the following clause but my kindness shall not depart from thee neither shall the covenant of my peace l That covenant whereby I have made Peace and Friendship with thee and have promised unto thee all manner of happiness which frequently comes under the name of peace in Scripture The sense of the place is That God will not cast off his Christian Church as he did cast off the Church of the Jews and that the New Covenant is established upon better and surer Promises than the Old as is observed Heb. 8. 6 7 c. and elsewhere be removed saith the LORD that hath mercy on thee m Who doth thus with thee not for thy own merits but meerly for his own Grace and Mercy 11 Oh thou afflicted tossed with tempests and not comforted n Oh thou my poor Church who hast frequently been and wilt again and again be in a most afflicted and comfortless condition for a time be not discouraged thereby behold I will lay thy stones with * 1 Chr. 29. 2. Rev. 21. 19. fair colours and lay thy foundations with saphires o I will make thee exceeding beautiful and glorious Which yet is not to be understood of outward Pomp and worldly Glory as is evident from many places of Scripture which assure us that Christs Kingdom is of another nature and that the external condition of Gods Church is and for the most part will be mean and calamitous in this World but of a spiritual Beauty and Glory consisting in the plentiful effusion of excellent Gifts and Graces and Comforts although these shall be followed with eternal Glory in Heaven See the like description of the Churches Glory Rev. 21. 11 c. 12 And I will make thy windows of agates p One kind of which stones was transparent like glass as Pliny writes in his natural History b. 37. ch 10. But some render this word crystal and the Seventy and some other of the ancients translate it jasper But the proper signification of the Hebrew names of precious stones is unknown to the Jews themselves as hath been noted before It may suffice us to know that this was some very clear and transparent and precious stone and thy gates of carbuncles and all thy