he was extolled d i. e. Praised by me To wit for answering my Prayers with my tongue 18 If * Prov. 28. 9. 〈◊〉 1. 15. 〈◊〉 9. 31. 〈◊〉 .. 4. 3. I †〈◊〉 see regard e Heb. If I have or had seen or looked upon to wit with approbation and affection as Iob 31. 26. Hab. 1. 13. Men look upon what they like and turn away their Face from what they loath or hate iniquity f Any sin whatsoever and especially Idolatry which is oft expressed by this Word to which the Israelites were very prone and to which they had most powerful Temptations from the Examples and Counsels and Promises and Threats of the Idolaters in whose Land and Power they had been And so this is a Purgation of themselves from that Crime somewhat like that Psal. 44. 20 21. and in general from those gross and Reigning sins whereof they had been guilty formerly in my heart g If my Heart was false to God and did cleave to Idols or to any Wickedness although I might for some prudential Reasons forbear the gross and outward Acts. Compare Psal. 44. 17 18. If I had been guilty of that Hypocrisie wherewith mine Enemies charged me and had been a secret Favourer of Wickedness when I pretended great Piety Or If I did not Cry unto God with my Heart but onely howled for Corn and Wine c. and whilst I cryed to God with my Tongue my Heart was set upon sin or I desired onely that which I resolved in mine Heart to spend upon my Lusts. the LORD will not hear me h Or Would not have heard me as divers learned Interpreters translate it the Future being put Potentially as is usual among the Hebrews For God heareth not sinners Ioh. 9. 31. nor Hypocrites Iob 27. 8 9. Prov. 15. 29. 19 But verily God hath heard me i Which is a publick Vindication and a divine Testimony of my Integrity against all my false Accusers he hath attended to the voyce of my prayer 20 Blessed be God which hath not turned away k Or rejected or removed to wit from his sight and Audience but hath received and granted it my prayer nor his mercy l Though he had now ascribed his own Innocency and sincere Piety yet he imputeth not God's hearing of his Prayers to that but solely unto God's Grace and Mercy from me PSAL. LXVII To the chief musician on Neginoth a Psalm or Song This Psalm contains a Prayer for the Church of Israel as also for the Gentile-World whose Conversion he Prophetically describes 1 GOd be merciful unto us a Thy People of Israel and bless us and * Psal. 4. 6. caus his face to shine †Heb. with 〈◊〉 upon us b As thou hast hid thy Face and Favour from us so now do thou manifest it to us For the Phrase see Numb 6. 25 26. Psal. 31. 16. Selah 2 That thy way may be known upon earth c Nor do we desire this Mercy onely for our Comfort but also for the Advancement of thy Glory and the Propagation of the true Religion among all Nations who by the Contemplation of thy Gracious and wonderful Works to and for us will be induced to Love and serve thee and to list themselves among thy People By God's way he understands Either 1. That way wherein God Walks or the manner of his dealing with his People how Gracious and bountiful a Master thou art to all thy Servants Or rather 2. That way wherein God requires Men to walk the way of Gods Precepts the way of Truth or the true Religion as the way or ways of the Lord are frequently taken Gen. 18. 19. Iudg. 2. 22. Psal. 18. 21. and 119. 1. Act. 18. 25. 26 c. the same which in the next Clause is called his Saving Health Heb. Salvation and both together signifie the way of Salvation which the Psalmist desires may be known among all Nations which was expected by the Antient and ungodly Iews at the coming of the Messias who is called the way Ioh. 14. 6. and God's Salvation Luk. 2. 30. And so the Sence of the place is this deal so graciously with thy People Israel that thereby the Gentile-World may at last be allured to joyn themselves with them and to embrace their Religion and Messias according to that famous Prophecy Zech. 8. 23. In those days ten Men out of all Nations shall take hold of the skirt of a Iew saying We will go with you for we have heard that God is with you thy saving health among all nations 3 Let the people praise thee O God let all the people praise thee d O hasten that time when all the Gentiles shall forsake their dumb Idols and serve and Praise thee the Living God as they will have abundant cause to do 4 O let the nations be glad and sing for joy e For thy Transcendent Mercy to them in rescuing them from the Vanities and damnable Errors of their Fathers and in bringing them to the knowledge of the true God and of eternal Life for thou shalt judg f i. e. Rule and govern them as it is explained in the next Clause and as this Phrase is used the people righteously g Which is the great Commendation of any Government and the greatest Argument and Encouragement to the Gentiles to put themselves under it the rather Because they had found the Misery of Living under the unrighteous and Tyrannical Government of the Devil and of their Idolatrous and heathenish Rulers and †Heb. Lead govern h Heb. lead To wit gently as a Shepherd doth his Sheep and not rule them with Rigour as other Lords had done the nations upon earth Selah 5 Let the people praise thee O God let all the people praise thee 6 * Psal. 85. 12. Then shall the earth yield her increase i When the People of the Earth shall be Converted to the Worship and Service of the true God God will take away his Curse from the Earth and cause it to yield them abundance of all sorts of Fruits Under which one Blessing Promised under the Law to them that obey God all other Blessings both Temporal and Spiritual are Comprehended as is very usual in the Old Testament and God even our own God k He who is Israel's God in a peculiar manner by that everlasting Covenant which he hath made with us shall bless us 7 God shall bless us and all the ends of the earth shall fear him PSAL. LXVIII To the chief musician a Psalm or Song of David The occasion of this Psalm seems to have been David's Translation of the Ark to Zion which was managed with great Solemnity and Devoâ—…ion and Celebrated with some Psalms and this among the rest For the first Words are the very same which Moses appointed for such occasions Namb. 10. 35. and the following Verses pursue the same Matter with
them to his mother and his mother made savoury meat such as his father loved 15 And Rebekah took †Heb. 〈◊〉 goodly raiment k Either his sacerdotal garments which the eldest son wore in the administration of that office which belonged to him or rather some other suit better then ordinary of her eldest son Esau which were with her in the house and put them upon Jacob her younger son 16 And she put the skins of the Kids of the goats upon his hands and upon the smooth of his neck l Upon the two naked parts of his Body which were most likely to be discovered As for his face it is more than probable from his age which was the same with Esaus Chap. 26. 34. that nature had given him a covering like Esaus 17 And she gave the savoury meat and the bread which she had prepared into the hand of her son Jacob. 18 And he came unto his father and said My father and he said Here am I who art thou my son 19 And Jacob said unto his father I am Esau thy first-born m This cannot be excused for it was a manifest untruth and no less is all this following relation though it pleased God graciously to pardon it and notwithstanding these failings to confer the blessing promised upon Iacob I have done according as thou badest me arise I pray thee sit and eat of my venison that thy soul may bless me 20 And Isaac said unto his son How is it that thou hast found it so quickly my son And he said Because the LORD thy God brought it †Heb. before me to me 21 And Isaac said unto Jacob Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not 22 And Jacob went near unto Isaac his father and he felt him and said the voice is Jacobs voice but the hands are the â—…ands of Esau. 23 And he discerned him not n Because all his senses were not onely dulled with age and infirmity but also held by divine providence as theirs Luke 24. 16. for the bringing about his own purpose So that it is no wonder he was so grosly deceived in the whole business because his hands were hairy as his brother Esaus hands So he blessed him 24 And he said Art thou my very son Esau and he said I am 25 And he said Bring it near to me and I will eat of my sons venison that my soul may bless thee and he brought it near to him and he did eat and he brought him wine and he drank 26 And his father Isaac said unto him come near now and kiss me o Which he did either that he might more fully satisfie himself concerning the person or rather as a mark of that special favour and affection wherewith he bestowed the blessing Compare Gen. 48. 10. my son 27 And he came near and kissed him and he smelled the smell of his raiment and blessed him and said see the smell of my son is as the smell of a field which the LORD hath blessed f Which is full of odoriferous Herbs and Flowers and Fruits and Spices with some of which Esaus Garments might be perfumed in the chest where they were laid as the manner now is These garments smell not of the sheep-cotes and stables as Iacobs do but of the Fields in which Esau is conversant 28 Therefore * Heb. 1â—… 20. God give * Or will give For it is both a prayer and a prophesie thee of the dew of heaven g He mentions the dew rather then the Rain because it was of more constant use and necessity in those parts than the Rain which fell considerably but twice in a year the first being called the former and the other the latter rain And under this and the following blessings which are but temporal are comprehended all manner of blessings both spiritual temporal and eternal according to the usage of that time and state of the Church and the fatness of the earth h A fat and fruitful Land which Canaan was abounding with all sorts of pretious fruits Compare Deut. 8. 8. and 32. 13 14. and plenty of corn and wine 29 * chap. 9. 25. Let people serve thee and nations bowe down to thee be Lord over thy brethren and * chap. 49. 8. let thy mothers son bowe down to thee i How and when this was fulfilled see Gen. 25. 23. * chap. 12. 3. cursed be every one that curseth thee and blessed be he that blesseth thee 30 And it came to pass as soon as Isaac had made an end of blessing Jacob and Jacob was yet scarce gone out from the presence of Isaac his Father that Esau his Brother came in from his hunting 31 And he also had made savoury meat and brought it unto his father k That Esau did not come to his Father till the meat was dressed may be ascribed partly to his own choice that he might come with more acceptance and partly to Rebekah who could easily hinder his coming sooner by specious pretences and artifices and said unto his father let my father arise and eat of his sons venison that thy soul may bless me 32 And Isaac his father said unto him Who art thou and he said I am thy son thy first-born Esau. 33 And Isaac †Heb. trembled with a great trembling greatly trembled very exceedingly l He was filled with astonishment and horror in consideration of Iacobs fraud and the sad disappointment and great Misery of his beloved Esau and his own rashness and folly in suffering his fond affection towards him to carry him headlong into an opposition to the Divine Oracle Gen. 25. 23. which now came to his remembrance as appears by his ratification of Iacobs blessing and said Who where is he m A short speech proceeding from a discomposed mind that hath †Heb. hunted taken venison and brought it me and I have eaten of all before thou camest and have blessed him yea and he shall be blessed n This blessing though otherwise intended by me and pronounced upon a mistake of the person shall and must rest upon the head of Iacob and I neither can nor dare undertake to revoke and contradict Gods appointment which now I more fully discern and in which both thou and I and all men must fully acquiesce And now Isaac fixeth the blessing upon Iacob by faith as it is expressed Heb. 11. 20. which before through misguided Fancy and Affection he intended for Esau. 34 And when Esau heard the words of his father * Heb. 12. 17. he cried with a great and exceeding bitter cry o Not for any sence of his former sin in despising his Birth-right but for grief at his great loss therein because God would not suffer him to be perjur'd in keeping that Birthright-blessing which he had sold and sworn away
Exod. 7. 15. reproved kings for their sakes 22 Saying * Psal. 105. 15. Touch not mine anointed and do my prophets no harm 23 * Psal. 96. 1. Sing unto the LORD all the earth shew forth from day to day his salvation 24 Declare his glory among the heathen his marvellous works among all nations 25 For great is the LORD and greatly to be praised he also is to be feared above all gods 26 For all the * Lev. 19. 4. gods of the people are idols but the LORD made the heavens 27 Glory and honour are in his presence strength and gladness are in his place 28 Give unto the LORD ye kindreds of the people give unto the LORD glory and strength 29 Give unto the LORD the glory due unto his Name bring an offering and come before him worship the LORD in the beauty of holiness 30 Fear before him all the earth the world also shall be stable that it be not moved 31 Let the heavens be glad and let the earth rejoyce and let men say among the nations The LORD reigneth 32 Let the sea roar and the fulness thereof let the fields rejoyce and all that is therein 33 Then shall the trees of the wood sing out at the presence of the LORD because he cometh to judge the earth 34 * Psal. 107. 1. 118. 1. 236. 1. O give thanks to the LORD for he is good for his mercy endureth for ever 35 And say ye Save us O God of our salvation and gather us together and deliver us from the heathen c This might seem an improper and unseasonable Prayer for Davids time when the Israelites were not yet scattered amongst the Heathen but indeed it was not so partly because they had already been sadly divided by a Civil War among themselves and though they were now externally and visibly united under David yet he might justly think that there were some who yet retained in their Hearts their old Leaven their hatred of him and their affection to Saul which might hereafter break forth when Occasion was offered as it did 2 Sam. 16. 8. and therefore he justly prays that they may be gathered and united together in hearty Love as well as in outward Shew and partly because this Psalm or Prayer was made by David for the use of the Church not onely in that present time but in future Ages in which David foresaw by the Spirit of Prophecy or by consideration of those Ancient and Sacred Predictions Deut. 31. 32. That the Israelites would one time or other forsake God and for their Apostacy be dispersed among the Heathens when they should have great and particular need of this Prayer that we may give thanks to thy holy name and glory in thy praise 36 Blessed be the LORD God of Israel for ever and ever and all * Deut. 27. 〈◊〉 the people said Amen and praised the LORD 37 So he left there d i. e. He appointed them their Work and Station there before the ark of the covenant of the LORD Asaph and his brethren to minister before the ark continually as every days work required 38 And Obed-edom with their brethren threescore and eight Obed-edom also the son of Jeduthun and Hosah e Or door-keepers as the same Hebrew Word is rendred ch 15 23 24. of which see the Note on v. 23. to be porters 39 And Zadok the priest f Not the High-priest but the second and the Chief Priest at Gibeon where the Famous Tabernacle and Altar made by Moses still were 1 Chron. 21. 29. 2 Chron. 1. 3. where also the Ordinary Sacrifices were offered and the stated and publick Worship of God was performed as it here follows for which the Priests were placed there as the Extraordinary Worship was before the Ark upon great Occasions as when God was consulted which was to be done before the Ark and by the High-Priest Exod. 28. 1â—… 20. 21. who now was Abiathar who therefore abode here with the Ark when Zadok was left at Gibeon and his brethren the priests before the tabernacle of the LORD * 1 〈◊〉 14. in the high place that was at Gibeon 40 To offer burnt-offerings unto the LORD upon the altar of the burnt-offering continually * 〈◊〉 〈◊〉 ‖ morning and evening and to do according to all that is written in the law of the LORD which he commanded Israel 41 And with them Heman and Jeduthun and the rest that were chosen who were expressed by name g So exceeding careful was this good King of Gods Worship that he would have no person employed in it but such as he appointed to it and were fit for it to give thanks to the LORD because his mercy endureth for ever 42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound and with musical instruments of God h i. e. Appointed and appropriated to the Worship and Honour of God and the sons of Jeduthun were †Heb. 〈◊〉 〈◊〉 porters 43 And all the people departed every man to his house and David returned to bless his house CHAP. XVII 1 NOw * 2 〈◊〉 〈◊〉 c. it came to pass a This whole Chapter is explained 2 Sam. 7. where the same things are recorded with very little variation of the Words which also hath been considered in my Notes upon that Chapter to which I refer the Reader taking notice here but of some very few things as David sat in his house that David said to Nathan the prophet Lo I dwell in an house of cedars but the ark of the covenant of the Lord remaineth under curtains 2 Then Nathan said unto David Do all that is in thine heart for God is with thee 3 And it came to pass the same night that the word of God came to Nathan saying 4 Go and tell David my servant Thus saith the LORD Thou shalt not build me an house to dwell in 5 For I have not dwelt in an house since the day that I brought up Israel unto this day but 〈◊〉 〈◊〉 have gone from tent to tent and from one tabernacle to another 6 Wheresoever I have walked with all Israel spake I a word to any of the judges of Israel whom I commanded to feed my people saying Why have ye not built me an house of cedars 7 Now therefore thus shalt thou say unto my servant David Thus saith the LORD of hosts I took thee from the sheep-cote even †〈…〉 from following the sheep that thou shouldest be ruler over my people Israel 8 And I have been with thee whithersoever thou hast walked and have cut off all thine enemies from before thee and have made thee a name like the name of the great men that are in the earth 9 Also I will ordain a place for my people Israel and will plant them and they shall dwell in their place and shall be moved no more neither
that Mercy and Comfort which I either have or hope for Heb. of his Mercy But here also there is as appears by Comparing this with v. 17. a Change of the Person as there was in the foregoing Verse shall prevent me t To wit with the Blessings of Goodness as it is more fully expressed Psal. 21. 3. Thou shalt help me and that seasonably before it be too Late and sooner than I expect God shall let * Psal 92. 11. me see my desire u In their Disappointment and overthrow as it follows Which was very desirable to David no less for the publick good than for his own Safety and Happiness upon †Heb. mine Observers mine enemies 11. * See Gen. 4. 14. 15. Slay them not x To wit suddenly or at once lest my people y My Countrey men Or those over whom thou hast appointed me to be Governour in due time forget z Their former Danger and thy glorious Mercy in delivering them and their own Duty to thee for it Hereby it most plainly appears that David in those and the like Imprecations against his Enemies was not moved thereunto by his private Malice or desire of Revenge but by the Respect which he had to God's Honour and the general good of his People scatter them a Heb. make them to Wander As they wandred about the City and Country to do me Mischief v. 6. so let their Punishment be agreeable to their sin let them wander from place to place to wit for Meat as it is expressed v. 15. that they may carry the Tokens of thy Justice and their own Shame to all places where they come by thy power and bring them down b From that Power and Dignity in which thou hast set them which they do so wickedly abuse and from the height of their Carnal Hopes and Confidences of Success against me O LORD our shield 12. For the sin of their mouth and the words of their lips c For their ungodly and injurlous and pernicious Speeches of which he speaks v. 7. and in many other places let them even be taken d As in a snare in order to their Ruin Let thy Judgments overtake them in their pride e For their proud and insolent Speeches against thee v. 7. and for cursing and lying f For their Execrations and lying Reports which they have raised or spread abroad concerning me which they speak g Which they are ready to utter upon all Occasions 13. Consume them h By degrees and after thou hast made them to wander about v. 11 in wrath consume them that they may not be i To wit in the Land of the Living any more As this Phrase is frequently understood whereof divers instances have been given and let them know k Experimentally and to their cost that God ruleth l Over and above them That though Saul be King yet God is his Superior in Power and Authority and all things among us shall be disposed not as it pleaseth Saul which his Parasites are always suggesting to him but as God will and therefore I shall be preserved and in fit time Crowned in spight of all that Saul or his Forces can do against me in Jacob m In the Land and over the People of Israel whose King and Governour he is in a peculiar manner unto n Or and unto The Conjunction and being oft understood as hath been noted before These words may be referred Either 1. To God's Ruling let them know that God Ruleth not onely in Iacob But also to the Ends of the Earth Or 2 To mens knowing let them or let men know even to the Ends of the Earth that God raleth in Iacob Let thy Judgments be so manifest and dreadful in the Destruction of thy wicked Enemies that not onely Israelites but even the remote Nations of the World may see it and acknowledge thy Power and Providence in it the ends of the earth o Either of this Land Or rather of the World The Sence is That by those Eminent and extraordinary Discoveries of thy Power and Wisdom and Justice it may be Evident both to them and to all that hear of it that thou art no Puny or Inferior or Topical God like the God's of Heathens whose Government is confined to a narrow Compass but the high and mighty God and the great Ruler of the whole World Selah 14. And at evening let them return and let them make a noise like a dog and go round about the city p What was their sin and their choise to do with evil Design let it be their Punishment to do it by Constraint and for Meat as it follows v. 15. 15. Let them wander up and down †Heb. to Eat for meat q To get a Lively-hood ‖ Or if they be not satisfied then they will stay all Night and grudg if they be not satisfied r When their Bodies are hungry let their Minds be discontented Or as others render the Words And lodge or be forced to Lodge all Night when they are not satisfied Let them go to their rest with an empty Stomach 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble 17. Unto thee s i. e. To thy Honour Or rather of or concerning thee as that Particle is sometimes used O my strength will I sing for God is my defence and the God of my mercy PSAL. LX. To the chief musician upon Shushan-eduth a This like the rest seems to be the Name of an Instrument or Song or Tune then well known but now quite unknown and forgotten It may be and is by some rendred The Lilly or Rose of the Testimony or Oracle But why it was so called is a Matter of meer Conjecture and of small importance to us to know ‖ Or a Golden 〈◊〉 Michtam of David to teach b To wit in an Eminent manner Or for the special instruction of God's Church and People in some points of great moment as Concerning the grievous Calamities to which God's Church and People were obnoxious v. 1 2 3. and concerning the certainty of God's Promises and of their Deliverance out of them upon Condition of their Faith and Obedience Which Doctrines were of great moment especially to the Israelites who were and were likely to be Exercised in the same manner and with the same Variety and Vicissitudes of Condition under which their Ancestors had been Or whereas other Songs were to be Learned onely by the Levites or by some of them this possibly was one of them which the People also were to be taught and were to sing upon occasion because of the publick and general Concernment which they all had in the Matter herein contained * 〈◊〉 8. 3. 13. 〈◊〉 18. 3. 〈◊〉
Magistrates who are called gods below Verse 6. and Exod. 12. 12. and 22. 28. compared with Act. 23. 5. Psal. 138. 1. and of whom this is expounded Ioh. 10. 34 35. 2 How long will ye judge unjustly e The Psalmist speaketh to them in God's name and reproves them for their continued and resolved unrighteousness in their publick Administrations and * Deut. 1. 17 2 Chron. 19. 7. accept the persons f By over-looking the merits of the cause and giving sentence according to your respect or affection to the person of the wicked Selah 3 †Heb. Iudg. Defend the poor and fatherless g So far as justly you may as this Clause must be limited by comparing this with Levit. 19. 15. do justice to h Heb. Iustifie to wit when his cause is just and he is oppressed by a potent Adversary the afflicted and needy 4 * 〈◊〉 24. 11. Deliver the poor and needy i These he recommends to the special care and protection of Magistrates because such are commonly neglected and crushed by men in higher place and power and they are unable to right themselves rid them out of the hand of the wicked 5 They k The Magistrates of whom this Psalm treats know not l To wit the truth and right of the cause nor the duty of their place Men are oft said in Scripture not to know what they do not love and practise neither will they understand m This their ignorance is willful and affected they will not search out the truth and they shut their eyes lest they should see what they would not they walk on n They persist and proceed it is not one rash and transient action but their constant course in darkness o Either 1. In ignorance or 2. In their sinful and unrighteous courses as darkness is taken Eph. 4. 17 18 and 5. 8. 1 Ioh. 1. 6. Being blinded by their corrupt affections and interests Exod. 23. â—… all the foundations of the earth are †Heb. moved out of course p This corruption of the supreme Rulers doth flow from them to their inferior Officers and Members and manifestly tends to the dissolution of all civil Societies partly by subverting that order and honesty by which they are supported and partly by provoking God the Governor of the world to destroy them for their wickedness 6 * John 10. 34. I have said Ye are gods q I have given you my name and power to rule your people in my stead and all of you r Not onely the Rulers of Israel but of all other Nations for all powers are ordained by God Rom. 13. 1. are children of the most High s Representing my person and bearing both my name and lively characters of my Majesty and Authority as children bear the name and image of their Parents 7. But ye shall die t But let not this make you insolent and secure for though you are gods by name and office yet still you are mortal men you must die and give up your account to me your superior Lord and Governor and you shall die and fall by the hands of my Justice if you persist in your unjust and ungodly courses like men u Or like ordinary men as the Hebrew word Adam sometimes signifies as it doth Psal. 49. 2. If it be objected that there Adam is opposed to Iâ—…h which notes persons of an higher rank in like manner it is here opposed to the same sort of men who are here called gods and fall like one of the princes x So the sence is You who are esteemed by your selves and others gods upon earth shall fall or die as he said in the former branch falling being oft put for dying with this addition that it notes not an ordinary but a violent and judicial death as Exod. 19. 21. Ier. 39. 18. Hos. 5. 5. like one or like other or others as this very word is rendred Iudg. 16. 7 11. which also is expounded there Verse 17. like every or any of the princes i. e. as other unrighteous or tyrannical Rulers have done in all foregoing Ages and still do your eyes seeing it even in like manner shall you to whom now I speak fall and perish if you do not learn by their Examples But these words are by some late Learned Interpreters translated otherwise and that very agreeably to the Hebrew words and accents And you O ye princes or you that are princes before called gods shall fall like one or like every or any of them i. e. of the ordinary men last mentioned So there is onely an Ellipsis of the Pronoun which is frequent in the Hebrew Language Or shall fall together as this word is translated Ezra 2. 64. and 3. 9. or alike as it is rendred Eccles. 11. 6. in like manner to wit as ordinary men do Your god-head shall be taken away from you and your death shall shew you to be but mortal men as others are 8 Arise O God judge the earth y Seeing the state of the world is so universally corrupt and desperate and thy Vicegerents betray their trust and oppress and ruine the Nations of the earth whom they were appointed to preserve do thou therefore O God take the sword of Justice into thine own hand and maintain the cause and rights of the oppressed against their potent Oppressors and let truth and justice be established in all the parts of the earth For as thou wast the Creator so thou still art the supreme and unquestionable Lord and Possessor and Ruler of all Nations and therefore do thou protect and rescue them from all those who invade thine and their rights And although at present thou seemest in some sort to confine thy care to Israel and to neglect other Nations yet there is a time coming when thou wilt bring all Nations to the knowledge of thy self and the obedience of thy Laws and govern them by thy Son and Spirit which thou wilt send into the world for that purpose Do thou therefore preserve them in the mean time till that blessed day cometh and hasten the coming of it for thou shalt inherit all nations z. PSAL. LXXXIII The ARGUMENT The occasion of the Psalm is manifest from the body of it and it seems to have been a dangerous attempt and conspiracy of divers neighouring Nations against Israel or Judah Probably it was that which is mentioned 2 Chron. 20. Wherein all the people here mentioned might be ingaged though all of them be not there expressed this being usual in the sacred Historians for the latter to record some passages which the former omitted Or it may belong to some other History Or it may have a more general respect unto the several Enterprizes and Combinations of all all these people against them some at one time and some at another A Song or Psalm ‖ Or for Asaph of Asaph 1 KEep not thou
the Courts of his House But under this one part of worship he comprehends the whole of worship of God and he speaks of the worship of the New Testament under the expressions of legal worship as the Prophets elsewhere do as Mal. 1. 11. and elsewhere 9 O worship the LORD * Psal. 110. 3. ‖ Or in the glorious sanctuary in the beauty of holiness m Either in the holy place which he shall appoint to that end or clothed with all those holy Ornaments those gifts and graces which are necessary and required in Gods worship fear before him all the earth 10 Say among the heathen n You converted Gentiles declare this to those who yet remain in the darkness of Heathenism that * Psal. 93. 1. 97. 1. the LORD reigneth o That God hath now set up his Throne and Kingdom in the World the world also shall be established that it shall not be moved p And as that Kingdom shall never be destroyed but shall stand for ever as is said Dan. 2. 44. so the Nations of the World shall by the means of it enjoy an established and lasting peace which is every where mentioned as one of the blessings which the Messiah shall give to the World as Psal 72. 3 7. Isa. 9. 6 7. and 66. 12. Miâ—… 5. 5. Zech. 9. 10. he shall judge the people righteously q He shall not abuse his invincible power and established dominion to the oppression of his people as other Princes frequently do but shall govern them by the rules of justice and equity which is the onely foundation of a true and solid peace See Isa. 32. 17. 11 Let the heavens rejoyce and let the earth be glad r It is a figure called Prosopopoeia whereby he signifies the great felicity of those times which shall be such that even those liveless Creatures would testify their joy and thankfulness for it if they were in a capacity so to do * Psal. 98. â—… let the sea roar and the fulness thereof 12 Let the field be joyful and all that is therein then shall all the trees of the wood rejoyce 13 Before the LORD s At the presence and approach of their Lord and Maker for he cometh for he cometh to judge the earth t To take to himself that power and authority which belongs to him to set up his Throne and Dominion among all the Nations of the Earth * Rev. 19. 11. he shall judge the world with righteousness and the people with his truth u Or in his faithfulness i. e. so as he hath promised to do He will certainly and abundantly fulfil all Gods promises made to his people PSAL. XCVII This Psalm seems to have both the same Author and the same scope with the former And although the Psalmist might take occasion to pen it from those signal manifestations of Gods power and righteousness on his behalf and against his enemies yet he had a further aim in it even at the coming of the Messias which he here describes And whereas there are two comings of Christ plainly distinguished in the New Testament these are but confusedly mentioned in the Old Testament and the Prophets sometimes speak of his first coming in words and phrases which seem more properly to agree to the second as Mal. 3. 1 2. 4. 1 2. But whatsoever the Psalmist designed or understood this is certain that the Holy Ghost meant the last clause of v. 7. of Christ as is affirmed Heb. 1. 6. and therefore it is more than probable that all the rest of the Psalm is to be understood of him and of his coming and kingdom 1 THE LORD reigneth a See on Psal. 96. 10. let the earth rejoyce let the †Heb. many or great Isles multitude of Isles b The Gentile Nations as this word being used Isai. 42. 4. is expounded Matth. 12. 21. even those which are most remote from Iudaea then the onely seat of Gods people and worship from which they were divided by the Sea or to which they usually went by Sea such places being commonly called Isles in Scripture as Gen. 10. 5. Isai. 11. 11. 66. 19. Which being mentioned because there might be some doubt about them it is sufficiently implied that those Countries which were nearer to them should unquestionably partake of the same priviledge be glad thereof 2 Clouds and darkness are round about him c A dark cloud doth encompass him Wherein he seems to allude to that dark Cloud in which God did antiently so often manifest his presence for the comfort of his Saints and for the terror and punishment of evil-doers The design of these words is to describe either 1. the depth and unsearchableness of Gods judgments Or 2. the obscurity of Christs coming that the Divine Majesty did vail himself with flesh and came not with that outward splendour which the Jews expected Or rather 3. the terror of his presence and coming to his Enemies of which he manifestly speaks in the following Verses and of which the Prophets frequently speak when they make mention of his coming as Ioel 2. 31 22. Mal. 4. 1. * Psal. 89. 14. righteousness and judgment d i. e. Righteous judgment or righteousness in judgment are the ‖ Or establishment or place habitation e Or the foundation or establishment for the throne is established and the Hebrew Verb there is the same from whence this word here comes by righteousness Prov. 16. 12. All his Decrees and Administrations are grounded upon and managed with righteousness of his throne 3 A fire goeth before him and burneth up his enemies round about f This fire and lightning and Earthquake and the sad effects of them mentioned here and v. 4 5. signify those dreadful judgments of God which should be inflicted upon the Jews and others for their refusal and contempt of the Messias which was foretold in the Old Testament and accomplished in the New Testament 4 * Psal. 77. 48. His lightnings enlightened the world g This phrase signifies not so much illumination as terrour and judgments as appears both from the following words and from the constant use of the phrase in that sence as Psal. 18. 14. and 144. 6. c. the earth saw and trembled 5 * Micah 1. 4. Nah. 1. 5. The hills h The strongest and loftiest parts of the Earth Whereby he may understand the great Potentates of the World who set themselves against the Messias melted like wax at the presence of the LORD at the presence of the LORD of the whole earth i Whose Dominion shall not then be confined to Canaan as now in a manner it is but shall be enlarged over the whole Earth 6 * Psal. 19. 1. â—… 50. 6. The heavens k Either 1. the thunders and lightnings and tempests sent from Heaven to plead his righteous cause
read the words thus and Casluhim and Caphtorim out of whom came Philistim But this seems forced nor is it necessary For the place may be thus read without any Parenthesis and Casluhim out of whom came the Philistim and Caphtorim which two latter were Brethren both the Sons of Casluchim and so might at first dwell together whence their Names are promiscuously used one for another and the Caphtorims are said to dwell in Azzah or Gaza the known seat of the Philistins Deut. 2. 23. Afterwards they might be divided first in their dwellings then in their Affections and War one against another and the Caphtorims seem to have subdued and enslaved the Philistins and carryed them into their Countrey whom therefore God is said to bring and deliver from Caphtor Amos 9. 7. and the Caphtorims either then or afterward might be destroyed and extirpated by the hand of God or Men whence the Philistines in after times are called the remnant of the Countrey of Caphtor Ier. 27. 4. and Caphtorim 15. And Canaan begat †Heb. Tzidon Sidon his First-born a The Father of the People and builder of the City of Sidon Ios. 11. 8. and 19. 28. and Heth b Of whom came the Hittites Ios. r. 4. and 9. 1 c. 16. And the Iebusite ‖ Of this and the other People following see Ios. 18. 22 28. 2 Chron. 13. 4. Isa. 49. 12. Ezek. 27. 8 11. Amos 6. 2 14. c and the Amorite and the Girgasite 17. And the Hivite and the Arkite and the Sinite 18. And the Arvadite and the Zemarite and the Hemathite And afterward were the Families of the Canaanites spread abroad c Dispersed in the several quarters of the Land who before they grew so numerous dwelt together in the same place 19. And the Border of the Canaanites was from Sidon d i. e. The City and Countrey of Sidon on the North-West as thou comest to Gerar unto †Heb. Azzâ—…h Gaza e On the South-West As thou goest unto Sodom and Gomorrha and Admah and Zeboim f On the South and South-East even unto Lasha g On the North-East 20. These are the Sons of Ham after their Families after their Tongues in their Countreys and in their Nations 21. Unto Shem also the Father of all the Children of Eber h i. e. Of the Hebrews the only Church and People of God when Moses wrote who are called Eber Numb 24. 24. as here the Children of Heber And he is here called the Father of them peculiarly though he had other Children because he was their Father not only by natural Generation but also in respect of the Promise of God which was conveyed to them through Shems hands and of that Faith and Holiness wherein he was their Predecessor and eminent pattern Even as Ham though he had other Sons is specially called the Father of Canaan Gen. 4. 22. Because his Fathers curse rested upon him v. 25. Object Eber had many other Children here Recorded and therefore in that sense Shem was not the Father of all the Children of Eber. Answ. Though Eber had other Children yet none are called in Scripture the Children of Eber or which is all one the Hebrews but Abrahams Posterity even as though Abraham had divers other Children yet the Israelites are in many places peculiarly called the Children of Abraham And the ungodly Jews when they degenerate from God and Godliness God takes away their name and denyeth them to be Iews Rom. 2. 28. and calls them Sodomites Esa. 1. 10. And therefore no wonder if Ioktan and his Posterity having as it is probable forsaken their Fathers God and turned Idolaters be here disowned as Bastards and blotted out of the honourable Catalogue of the Children of Heber See Rom. 9. 8. the ‖ Or the Elder Brother c. Brother of Iapheth i Iapheth alone is here mentioned as his Brother and not Ham because he was deservedly shut out from Shems blessing pronounced by Noah and was accursed of God whereas Iapheth was partaker with Shem both in the piety exercised towards their Father and the blessing thereupon pronounced The word Brother being often applied to persons alike in condition disposition or manners See Gen. 49. 5. the Elder k Though the words in Hebrew may seem ambiguous yet other Texts make it probable that Iapheth was the Elder For Noah began to beget Children in his five hundredth year Gen. 5. 32. And Shem was not born till two years after the Flood Gen. 11. 10. Therefore he was not the Eldest And Ham is concluded not to be Eldest from Gen. 9. 24. Of which see the notes there if so Iapheth must be the Eldest And Shem is generally named first not because he was the First-born but because he had the priviledges of the First-born and was chief in Dignity and Authority in the Church of God even to him were Children born 22. The * 1 Chro. 1. 17. Children of Shem Elam l Of whom came the Elamites or Persians See Gen. 14. 9. Isa. 2. 21. Ier. 49. 34. Dan. 8. 2. Acts 2. 9. and Asshur m The Father of the Assyrians See ver 11. and †Heb. Arpachshad Arphaxad n Of whom the Chaldeans as many conceive or as others the Inhabitants of that part of Assyria from him called Arphaxitis which Ptolomy corruptly calls Arrapachitis and Lud o The Father of the Lydians a well known People in Asia the less and Aram p Of whom the Syrians known by the Names of Aramites both in Sacred and other Authors Compare with this Gen. 22. 21. 23. And the Children of Aram Uz and Hul and Gether and Mash 24. And Arphaxad begat †Heb. Shâ—…lah * Chap. 11. 12. Salah And Salah begat Eber. 25. * 1 Chro. 1. 19. And unto Eber were born two Sons And the Name of one was Peleg for in his days q Either 1. In the time of his Birth whence he was so called Or 2. Afterwards in the time of his Life So his Father gave him this Name by the Spirit of Prophesie sore-seeing this great event and the time of it This being no unusual thing in Scripture as we shall hereafter see to give Prophetical Names to Children And thus there is a longer and more convenient space left for the Peopling of the World and ripening of things for the general dispersion and habitation of the Earth was the Earth divided r First in Language and then in Habitations and his Brothers Name was Ioktan 26. And Ioktan begat Almodad s From him and the rest of Ioktans Sons here mentioned come Either 1. The various Nations of Iedia as most think Or rather 2. The several People that live in the innermost parts of Arabia who profess themselves the Posterity of Iâ—…tan and have a City near Micca called Iectan And the Hâ—…merites one sort of them are deduced from him
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
thy self with her 21 And thou shalt not let any of thy seed * chap. 20. 2. 2 King 2â—… 10 pass through the fire g This was done two ways either 1. By burning them in the fire of which see 2 King 3. 27. 2 Chron. 28. 3. Psal. 106. 37 38. Esa. 57. 1. Or 2. By making them pass between two great fires which was a kind of lustration or consecration of them to that God Which latter seems to be here meant See on Deut. 18. 10. where the word fire here understood is expressed to * called Act. 7. 43. Moloch Molech h Or Moloch called also Milcom an Idol chiefly of the Ammonites as appears from 1 King 11. 7. 2 King 23. 13. Ier. 49. 1 3. This seems to be the Saturn of the Heathens to whom especially children and men were sacrificed This is mentioned because the neighbours of Israel were most infected with this Idolatry and therefore they are particularly cautioned against it though under this one instance all other Idols and acts or kinds of Idolatry are manifestly comprehended and forbidden neither â—…halt thou prophane the name of thy God i Either by joyning him with or by forsaking him for such a base and bloody Idol whereby the name honour and service of God would be horribly defiled and exposed to the scorn of the Heathen as if he were but one of the same kind with their mungrel-deities I am the LORD 22 * 1 Cor. 6. 9. 1 Tim. 1. 10. Thou shalt not lie with mankind k See Lâ—…vit 20. 13. 1 King 14. 24. as with woman-kind it is abomination 23 * chap. 20. 15. and 22. 19. Neither shalt thou lie with any beast to defile thy self therewith neither shall any woman stand before a beast to lie down thereto it is confusion l An horrible confusion of the natures which God hath distinguished and of the order which God hath appointed and an overthrow of all bounds of Religion Honesty Sobriety and Modesty 24 Defile not ye your selves in any of these things for in all these m To wit above mentioned sins Whence it is apparent that the several incests here prohibited are not onely against the positive and particular Law given by God to the Jews but also against the general Law and Light of nature And therefore the Law about these things was one of the seven Precepts of Noah And the sober Heathens condemned such incestuous Marriages The Roman Historians observe that when Claudius the Emperour had married his Neece which is one of the lowest kinds of incest here mentioned and the Senate in complaisance with him had made it lawful for any to do so yet there was but one and he too an obscure person that followed his example the nations are defiled which I cast out before you 25 And the land is defiled therefore I do visit m I am now visiting or about to visit i. e. to punish See Esâ—… 2â—… 21. the iniquity thereof upon it and the land it self vomiteth out her inhabitants n As no less burdens to the Earth than corrupted â—…ood is to the stomack See Ier. 9. 19. Mich. 2. 10. 26 * chap. 20. 22. Ye shall therefore keep my statutes and my judgments and shall not commit any of these abominations neither and of your own nation nor any stranger o In Nation or Religion of what kind soever For though they might not force them to submit to their Religion yet they might restrain them from the publick contempt of the Jewish Laws and from the violation of natural Laws which besides the offence against God and nature were matters of evil example and consequence to the Israelites themselves that sojourneth among you 27 For all these abominations have the men of the land done which were before you and the land is defiled 28 That * Jer. 9. 19. Ezek. 36. 13 17. the land spue not you out also when ye defile it as it spued out the nations that were before you 29 For whosoever shall commit any of these abominations even the souls that commit them shall be cut off p To wit by death to be inflicted by the Magistrates as it is apparent in case of Idolatry with Moloch or other false Gods and in case of the Magistrates neglect by God himself This phrase therefore of cutting off is to be understood variously as many other phrases are either of Ecclesiastical or Civil and Corporal punishment according to the differing natures of the offences for which it is inflicted from among their people 30 Therefore shall ye keep mine ordinance that ye commit not any one of these abominable customs which were committed before you and that ye defile not your selves therein I am the LORD your God CHAP. XIX 1 AND the LORD spake unto Moses saying 2 Speak unto all the congregation of the children of Israel and say unto them * chap. 11. 4â—… and 20. 7. 1 Pet. 1. 16. ye shall be holy a Separated from all the forementioned defilements and intirely consecrated to God and obedient to all his Laws and Statutes for I the LORD your God am holy b Both in my essence and in all my Laws which are holy and â—…ust and good and in all my actions Whereas the Gods of the Heathens are unholy both in their Laws and Institutions whereby they allow and require filthy and abominable actions and in their practices some of them having given wicked examples to their Worshippers 3 * Exod. 20. 1â—… Ye shall fear every man his mother and his father c The mother is put first partly because the practise of this duty begins there mothers by perpetual converse being more and sooner known to their children then their fathers and partly because this duty is most commonly neglected to the mother upon whom children have not so much dependance as they have upon their Father And this fear includes the two great duties of reverence and obedience and * Exod. 20. 8. and 31. 13. keep my sabbaths d This is here added to shew that whereas it is enjoyned to Parents that they should take care that the Sabbath be observed both by themselves and by their children it is the duty of children to fear and obey their Parents in this matter and moreover that if Parents should neglect their duty herein or by their command counsel or example draw them to pollute the Sabbath yet the Children in that caâ—…e must keep the Sabbath and in all such cases prefer the command of God before the commands of their Parents or Superiours I am the LORD your God 4 * Exod. 20. â—… Turn ye not e Turn not your hearts and faces from me whom alone you pretend to respect unto them He intimates that their turning to Idols is a turning from God and that they could not serve both God and Idols unto Idols f The word signifies
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
7. 1â—… that there be no rain and that the land yield not her fruit and lest ye perish quickly from off the good land which the LORD giveth you 18 Therefore * â—…p 6. 6. shall ye lay up these my words in your heart and in your soul and * â—…p 6. 8. bind them for a sign upon your hand that they may be as frontlets between your eyes 19 And * â—…p 4. 1â—… 〈◊〉 6. 7. ye shall teach them your children speaking of them when thou fittest in thine house and when thou walkest by the way when thou liest down and when thou risest up 20 And thou shalt write them upon the door-posts of thine house and upon thy gates 21 That you dayes may be multiplied and the dayes of your children in the land which the LORD sware unto your fathers to give them as the dayes of heaven upon the earth o i. e. As long as this visible world lasts whilest the heaven keeps its place and continue its influences upon earth untill all these things be dissolved Compare Psal. 72. 5. and 81. 5. and 89. 29. Ier. 33. 25. 22 For if ye shall diligently keep all these commandments which I command you to do them to love the LORD your God to walk in all his wayes and to cleave unto him 23 Then will the LORD drive out all these nations from before you and ye shall possess greater nations and mightier than your selves 24 * 〈◊〉 1. 3. Every place whereon the soles of your feet shall tread p Not absolutely as if the Iewes should be Lords of all the world as the Rabbiâ—… fondly conceit but in the promised land as it is restrained in the following words shall be yours q Either by possession or by dominion to wit upon condition of your obedience * 〈◊〉 34. 3. from the wilderness r To wit of Sin on the south-side and Lebanon s And from Lebanon or and to Lebanon which was the Northern border from the river the river Euphrates t On the east So far their right of dominion extended but that their sins cut them short and so far Solomâ—… extended his dominion even unto the uttermost sea u The western or midland sea Heb. the 〈◊〉 〈◊〉 for the Eastern part of the World being generally esteemed the foremost and the southern on the right hand Psal. 89. 12. and consequently the Northern on the left hand the Western part must needs be behind Of these bounds of the land see Gen. 10. 19. and 15. 18. Exod. 23. 31. Ios. 1. 3 4. shall your coast be 25 There shall no man be able to stand before you for the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon as he hath said unto you 26 * 〈◊〉 30. 15. Behold I set before you x I propose them to your minds and to your choice this day a blessing and a curse 27 * 〈◊〉 〈◊〉 2. A blessing if ye obey the commandments of the LORD your God which I command you this day 28 And a * 〈◊〉 〈◊〉 15. curse if ye will not obey the commandments of the LORD your God but turn aside out of the way which I command you this day to go after other gods which ye have not known y Which you have no acquaintance with nor experience of their power or wâ—…ome or goodness as you have had of mine 29 And it shall come to pass when the LORD thy God hath brought thee in unto the land whither thou goest to possess it that thou shalt z Heb. 〈◊〉 giâ—… i. e. speak or pronounce or cause to be pronounced So the word 〈◊〉 〈◊〉 iâ—… uâ—…d 〈◊〉 1â—… â—… â—… 〈◊〉 3â—… 3 Prâ—…v â—… 9. This is more 〈◊〉 〈◊〉 Dâ—…t 27. 12 13 and 〈◊〉 8. 33. whither I refer the reader put 〈◊〉 2â—… 12 â—… 〈◊〉 8. 33. the blessing upon mount Gerizim and the curse upon mount Ebal 30 Are they not on the other side Jordan by the way where the sun goeth down in the land of the Canaanites which dwell in the champian over against Gilgal Looking towards 〈◊〉 though at some considerable distance from it aâ—… this particle is sometimes used beside the plains of Moreh 31 For ye shall pass over Jordan to go in to possess the land which the LORD your God â—…eth you and ye shall possess it and dwell therein 32 And ye shall observe 〈…〉 to do all the statnâ—… and judgments which I set before you this day CHAP. XII 1 THese are the statutes and judgments which ye shall observe to do in the land which the LORD God of thy fathers giveth thee to possess it all the dayes that ye live upon the earth 2 * â—…ap â—… 5. Ye shall utterly destroy all the places a Temples Chappels altars grovâ—… â—… appears from â—…her Scriptures wherein the nations which ye shall Or 〈◊〉 〈◊〉 possess served their gods upon the high mountains b Which the 〈◊〉 used to imploy for their Idolatry See Isa. 5â—… 5. â—… Eâ—… 〈◊〉 1â—… 〈◊〉 â—… 13. and upon the hills and under every green tree c Aâ—… the 〈◊〉 consecrated 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 so they worshipped these under them 3 And * 〈…〉 ye shall †Heb. 〈◊〉 down overthrow their altars and break their pillars d Upon which their images were 〈◊〉 〈◊〉 â—… All the memorials of them and the very names given to the places from the Idols and burn their groves with fire and ye shall hew down the graven images of their gods and destroy the names of them e out of that place 4 Ye shall not do so e i. e. Not worship him in several places mountains grovâ—… c. which sence iâ—… evident from the following opposition unto the LORD your God 5 But unto the place which the LORD your God shall * 1 King 8. 29. 2 Chron. 7. 12. chuse out of all your tribes to put his Name there f i. e. To set up his worship 〈◊〉 or which he shall call by his name as his house or dwelâ—…-place 〈◊〉 to wit where the Ark should 〈◊〉 the Taâ—…rnacle or Temple Which was first 〈◊〉 Ios. 18. 1. next and â—…pecially 〈◊〉 even unto his habitation shall ye seek and thither thou shalt come 6 And * Lâ—… 17. 3. thither ye shall bring your burnt-offerings and your sacrifices g Which were wisely appropriated to thâ—… one and publick place partly for the security of the true religion and for the prevention of Idolatry and superstition which otherwise might more easily have crept in and partly to signify that their sacrifices were not accepted for their own worth but by Gods gracious appointment and for the sake of Gods altar by which they were sanctified and for the sake of Christ whom the Altar did manifestly represent Of which see below
which thou didst not at all expect or fear and therefore will be the more dreadful when they come a nation whose language thou understandest not and therefore canst not plead with them for mercy nor expect any savour from them eat up and thou shalt be onely oppressed and crushed alway f Not sometimes conquered and sometimes conquering as the course of war commonly is but in all times and in all thy actions and attempts foiled and worsted 34 So that thou shalt be mad for the sight of thine eyes which thou shalt see 35 The LORD shall smite thee in the knees and in the legs with a sore botch that cannot be healed from the sole of thy foot unto the top of thy head 36 The LORD shall bring thee and * 2 King 〈◊〉 5. and 24. 1â—… and 25. 7. â—… Chron. 33. 〈◊〉 thy king g Either being corrupted by their examples and counsels or compelled to it by their tyranny So what formerly was their choice and delight now becomes their plague and misery And this doubtless was the condition of many Ifraelites under the Assyrian and Babylonish captivities as we may gather from Ier. 44. 17 18 19. and other places though many of them kept themselves free from that infection which thou shalt set over thee unto a nation which neither thou nor thy fathers have known and * Jer. 17. 3. there shalt thou serve other gods h wood and stone f The calamity shall be both universal which even thy King shall not be able to avoid much less the subjects who have far less advantage and opportunity for escape and irrecoverable because he who should protect or rescue them is lost with them See Lam. 4. 20. 37 And thou shalt become * 1 King 9. â—… Jer. 24. 9. and 25. 9. Zech. 3. 13. an astonishment a proverb and a by-word among all nations h All other nations shall wonder to see such calamities befall such a people and when they would express any dreadful affliction in a proverbial way they shall make use of thy example they shall also sport themselves in thy miseries and say these are the people of the Lord the onely Saints upon earth c. whither the LORD shall lead thee 38 * Mic. 6. 1â—… Hag. 1. 6. Thou shalt carry much seed out into the field and shalt gather but little in for the locust shall consume it 39 Thou shalt plant vineyards and dress them but shalt neither drink of the wine nor gather the grapes for the worms shall eat them 40 Thou shalt have olive-trees throughout all thy coasts but thou shalt not anoint thy self with the oil for thine olive shall cast his fruit 41 Thou shalt beget sons and daughters but †Heb. 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 thou shalt not enjoy them for they shall go into captivity 42 All thy trees and fruit of thy land shall the locusts ‖ Or possess consume 43 The stranger that is within thee i i. e. Within thy gates who formerly honoured and served thee and were some of them glad of the crums which fell from thy table shall †Heb. ascind aboâ—… thâ—… up up and thou shalt descend down down get up above thee very high and thou shalt come down very low 44 He shall lend to thee and thou shalt not lend to him * Iam. 1. 5. he shall be the head and thou shalt be the tail 45 Moreover all these curses shall come upon thee and shall pursue thee and overtake thee till thou be destroyed because thou hearkenedst not unto the voice of the LORD thy God to keep his commandments and his statutes which he commanded thee 46 And they k i. e. These curses now mentioned shall be upon thee for a sign and for a wonder l i. e. Signal and wonderful to all that hear of them and upon thy seed for ever 47 Because thou servedst not the LORD thy God with joyfulness and with gladness of heart * Chap. 32. 15. for the abundance of all things m Or in the abundance of all things for this is opposed to in hunger in thirst c. v. 48. And the Hebrew Mem oft signifies in as Exod. 25. 18. and Iob 19. 26. Psal. 72. 16. 48 Therefore shalt thou serve thine enemies which the LORD shall send against thee in hunger and in thirst and in nakedness and in want of all things and he shall put a yoke of iron n Which thou canst neither well bear nor break See Ier. 28. 13 14. upon thy neck until he have destroyed thee 49 * Jer. 5. 15. â—… 22. Luk. 19. 43. The LORD shall bring a nation against thee from far from the end of the earth as * Jer. 48. 40. â—… 49. 22. â—…am 4. 19. â—…os 8. 1. swift as the eagle flieth o Heb. as the Eagle flies i. e. not onely swiftly as is expressed in our translation for which the Babylonian is noted and compared to an Eagle Ier. 4. 13. Ezek. 17. 3 Dan. 7. 4. but also fiercely and greedily as the Eagle to its prey also strongly and irresistibly Possibly this may be understood of the Romans who did come from far from the end of the earth more truely and literally than the Chaldeans whose Countrey was not far from Iudea and this may allude to the Eagle which was in their ensignes a nation whose tongue thou shalt not †Heb. Hear understand 50 A nation †Heb. strong of face of fierce countenance p Heb. strong of face or countenance i. e. bold and impudent hardy and undaunted cruel and uncompassionate and inflexible sparing no Age nor Sex c. which shall not regard the person of the old nor shew favour to the young 51 And he shall eat the fruit of thy cattel and the fruit of thy land until thou be destroyed which also shall not leave thee either corn wine or oil or the increase of thy kine or flocks of thy sheep until he have destroyed thee 52 And he shall besiege thee in all thy gates until thy high and fenced walls come down wherein thou trustedst throughout all thy land and he shall besiege thee in all thy gates throughout all thy land which the LORD thy God hath given thee 53 And * Lev. 26. 29. â—… King 6. 28 â—…9 Jer. 19. 9. â—…am 2. 20. â—… 10. thou shalt eat the fruit of thine own †Heb. billy body the flesh of thy sons and of thy daughters which the LORD thy God hath given thee in the siege and in the straitness wherewith thine enemies shall distress thee 54 So that the man that is tender among you and very delicate his eye shall be evil q i. e. Unkind envious covetous to monopolize these dainty bits to themselves and grudging that their dearest relations should have any part of them toward his brother and toward * Chap. 13. 6. the
wife of his bosom and toward the remnant of his children which he shall leave 55 So that he will not give to any of them of the flesh of his children whom he shall eat because he hath nothing left him in the siege and in the straitness wherewith thine enemies shall distress thee in all thy gates 56 The tender and delicate woman among you which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness her eye shall be evill r i. e. Unmerciful she will desire or design their destruction for her food towards the husband of her bosom and towards her son and towards her daughter 57 And towards her †Heb. after-birth young one s Heb. after-birth that which was loathsome to behold will now be pleasant to eat and together with it she shall eat the child which was wrapt up in it and may be included in this expression that commeth out from between her feet and towards her children which she shall bear t Or which she shall have born i. e. her more grown children for she shall eat them for want of all things secretly in the siege and straitness wherewith thine enemy shall distress thee in thy gates 58 If thou wilt not observe to do all the words of this law that are written in this book that thou mayest fear this glorious and fearful Name u i. e. Thing or Person to wit this glorious God Names are oft put for things as 1 King 5. 3. Psal. 20. 1. and 115. 1. Act. 4. 12. Eph. 1. 21. and for persons as Act 1. 15. Revel 3. 4. THE LORD THY GOD 59 Then the LORD will make thy plagues wonderful and the plagues of thy seed even great plagues and of long continuance and sore sicknesses and of long continuance 60 Moreover he will bring upon thee all the * Chap. 7. 1â—… diseases of Egypt which thou wast afraid of and they shall cleave unto thee 61 Also every sickness and every plague which is not written in the book of this law them will the LORD †bring upon thee until thou Heb. cause to ascend be destroyed 62 And ye * Chap. 4. 27. shall be left few in number whereas ye were * Chap. 10. 22. as the stars of heaven for multitude because thou wouldest not obey the voice of the LORD thy God 63 And it shall come to pass that as the LORD rejoyced over you to do you good and to multiply you so the LORD * Pro. 1. 26. Isa. 1. 24. will rejoyce over you to destroy you x His just indignation against you will be so great that it will be a pleasure to him to take vengeance on you For though he doth not delight in the death of a sinner in it self yet he doth doubtless delight in the glorifying of his justice upon incorrigible sinners seeing the exercise of all his attributes must needs please him else he were not perfectly happy and to bring you to nought and ye shall be plucked from off the land whither thou goest to possess it y Which was no ordinary land but a most pleasant land a land of promise a token of Gods favour and a pledge of their eternal inheritance which was a great aggravation of their loss of it 64 And the LORD * Lev. 26. 33. Neh. 1. 8. Jer. 16. 13. shall scatter thee among all people from the one end of the earth even to the other end of the earth and there thou shalt serve other gods which neither thou nor thy fathers have known even wood and stone 65 And * Amos 9. 4. among these nations shalt thou find no ease neither shall the sole of thy foot have rest z Ye shall have no settlement in the land whither you are banished but there you shall be tossed about from place to place and sold from person to person or Cain-like wander about like a Vagabond but the LORD shall give thee there a trembling heart and failing of eyes and sorrow of mind 66 And thy life shall hang in doubt before thee a Either because thou art in the hands of thy enemies that have power and want not will to destroy thee or because of the terrors of thy own mind and the guilt of thy conscience making thee to fear even where no great cause to fear is and thou shalt fear day and night and shalt have none assurance of thy life 67 * Job 7. 4. In the morning thou shalt say Would God it were even and at even thou shalt say Would God it were morning for the fear of thine heart wherewith thou shalt fear and for the sight of thine eyes which thou shalt see 68 And the LORD * Jer. 44. â—… Hos. 8. 13. and c. 3â—… shall bring thee into Egypt again b Whence he hath now so gloriously delivered thee as repenting of all his kindness to thee and resolved to undo what he hath done for thee And the remembrance of what they endured in Egypt could not but make the thoughts of returning thither again very terrible to them with ships c Which was literally fulfilled under Titus when multitudes of them were carryed thither in Ships and sold there for Slaves as Iosephus relates And this expression seems to mind them of that time when they went over the Sea without ships God miraculously drying up the Sea before them c. which now they would have occasion sadly to remember by the way d Or to the way the Hebrew Bâ—…th here signifying to as it doth Gen. 11. 4. Levit. 16. 22. Psal. 19. 5. and 91. 12. Isa. 9. 8. And the way seems hot to be meant here of the usual road-way from Canaan to Egypt which was wholly by land but to be put for the end of the way or journey even the land of Egypt for to this and not to the road-way between Canaan and Egypt agree the words here following whereof I spake unto thee thou shalt see it i. e. Egypt no more again And so that way is put for to that land in a place parallel to this where the very same words are used Deut. 17. 16. to which this place palpably alludes whereof I spake unto thee * Chap. 1â—… 16. Thou shalt see it no more again and there ye shall be sold unto your enemies for bond-men and bond-women and no man shall buy you e Either because the number of you captives shall be so great that the market shall be glutted with you or because you shall be so loathsome and contemptible that men shall not be willing to have you for slaves And this was the condition of the Iews after the destruction of Ierusalem as Iosephus the Iew hath left upon record CHAP. XXIX 1 THese are the words of the covenant a These are the terms or conditions upon which God hath made i. e. renewed Covenant with you
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
Causes and mine in particular which is so * 1. Sam. 16. 7. 1. Chr. 28. 9. Psal. 139. 1. Jer. 11. 20. 17. 10. 20. 1â—… Rev. 2. 23. for the righteous God trieth the heart and reins f And therefore he knows that I have not so much as a thought or a desire of that Mischief which Cush and others report I am designing against Saul 10. †Heb. 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 My defence is of God g Heb. My shield is upon God He doth as it were carry my Shield before me See 1. Sam. 17. 7. He doth and will protect me against all mine Enemies which saveth the upright in heart h And therefore me whom he knoweth to be sincere and honest in my Carriage towards him and towards Saul 11. ‖ Or God is â—… 〈◊〉 〈◊〉 God judgeth i i. e. Defendeth or avengeth or delivereth as this word is oft used as Deut. 32. 36. Psal. 9. 4. and 10. 18. and 26. 1. c. To judge is properly to give Sentence which because it may be done either by absolving and acquitting from Punishment or by condemning and giving up to Punishment therefore it is sometimes used for the one and sometimes for the other as the Circumstances of the place determine it the righteous and God is angry with the wicked k Which though it may seem a bold Supplement yet is necessary and easily fetched out of the next and following verses every day l Even then when his Providence seems to favour them and they are most secure and confident 12. If he m i. e. The wicked Man last mentioned either Cush or Saul turn not n From this wicked course of Calumniating or Persecuting me he o i. e. God who is often designed by this Pronoun being easily to be understood from the nature of the thing will whet his sword p i. e. Will prepare and hasten and speedily execute his Judgments upon him he hath bent his bow q Did I say He will do it nay he hath already done it his Sword is drawn his Bow is bent and the Arrows are prepared and ready to be shot and made it ready 13. He hath also prepared for him r Either 1. For or against the Persecutor as it follows Or rather 2. For himself for his own use to wit to shoot against his Enemies the instruments of death s i. e. Arrows or other deadly Weapon he †Heb. 〈◊〉 Psal. 4â—… â—… ordaineth t Heb. maketh or worketh designeth or fitâ—…eth for his very use his arrows against the persecutors u Or against furious and fiery Persecutors as the word signifies and as it is used Gen. 31. 36. Psal. 10. 2. Lam. 4. 19. 14. * Job 15. 35. Psal. â—…9 3. Jam. 1. 15. Behold he x i. e. The Wicked as is undeniably manifest from the matter and context travelleth with iniquity and hath conceived mischief and brought forth falshood y This Metaphor noteth his deep Design and continued Course and vigorous Indeavours for the doing of Mischief and his restlesness and pain till he have accomplished it 15. †Heb. 〈◊〉 〈◊〉 digged a pit He made a pit and digged it * Job 4. 8. Psal. 9. 15. 10. 2. 35. 8. 141. 10. Prov. â—… 22. and is fallen into the ditch which he made z Hath brought that Evil upon himself which he intended against me Which may be understood either of Saul who whilest he plotted against David's Life ran into apparent hazard of losing his own 1. Sam. 24. and 26. Or of some Courtier or Courtiers of Saul in whom this was evidently verified although the History and Memory of it be now lost 16. * Psâ—…l 3â—… 14 15. His mischief shall return upon his own head and his violent dealing shall come down ‖ Which Phrase may note whence this retribution should come even from Heaven or from the righteous and remarkable Judgment of God upon his own pate 17. I will praise the LORD according to his righteousness †Declared and asserted by him in their exemplary Punishment and my seasonable and wonderful Deliverance and will sing praise to the name of the LORD most high PSAL. VIII To the chief musician upon Gittith a The same title is prefixed to Psal. 81. and 84. This also is supposed to be the Name of a Tune or Song or Instrument so called because it was either invented or much used in Gath. Some render it For the winepresses and say it was to be sung at the time of Vintage a Psalm of David b It is a great Question among Interpreters whether this Psalm speak of Man in general and of the Honor which God put upon him in his Creation or only of the Man Christ Jesus Possibly both may be reconciled and put together and the Controversâ—… if rightly stated may be ended For the scope and business of this Psalm seems plainly to be this to display and celebrate the great Love and Kindness of God to Man kind not only in his Creation but also and especially in his Redemption by Jesus Christ whom as he was Man he advanced to the Honor and Dominion here mentioned that he might carry on that great and glorious Work So Christ is the principal Subject of this Psalm of whom it is interpreted both by Christ himself Mat. 21. 16. and by his holy Apostle 1. Cor. 15. 27. Hâ—…b 2. 6 7. 1. O LORD our Lord how excellent is thy name c i. e. Thy Fame or Glory as it is explained in the next clause and as the Name commonly signifies as Gen. 6. 4. Eccles. 7. 1. Phil. 2. 9. And this Glory of God is most eminent in the Gospel and the work of Redemption in all the Earth d Not only in Israel to which the Name and Knowledg of God was confined Psal. 76. 2. and 147. 19. but among all Nations Which shews that this Psalm speaks of the Messias and the times of the new Testament See Isai. 40. 5. Mal. 1. 5. c. * 〈◊〉 113. 4 〈◊〉 13. who hast set thy glory above the heavens e What do I speak of the Earth thy Glory or Praise reacheth to the Heavens and indeed above all the visible Heavens even to the Heaven of Heavens where thy Throne of Glory is established where the blessed Angels celebrate thy Praises where Christ sitteth at thy right Hand in glorious Majesty from whence he poureth down excellent Gifts upon Babes c. as it followeth 2. * 〈◊〉 21. 16. Out of the mouth of babes and sucklings f Either 1. Properly such For there is much of God's Glory seen in Infants in their Conception and strange Progress from small and contemptible Beginnings in their Preservation and Nourishment in the dark Cell of the Womb in their bringing forth and bringing up in providing Breasts and Milk for
seeing and envying and fretâ—…ing at it but not being able to hinder it thou †Heb. maketh 〈◊〉 anointest mine head with oyl q Or Ointment as the Syriack and Arabick Interpreters render it with Aromatical Ointments which were then used at great Feasts Psal. 92. 10. Amos 6. 6. Mat. 6. 17. Luk. 7. 38. The Sence is thy Comforts delight my Soul Comp. 45. 7. my cup runneth over r Thou hast given me a very plentiful Portion signified by the Cup given to the Guests by the Master of the Feast 6. Surely goodness and mercy s i. e. God's Favour and the blessed and Comfortable effects and Benefits of it shall follow me t By which Emphatical Expression he signifies God's admirable freeness and readiness to do Good to his People and his preventing them with Blessings all the days of my Life u Which he justly concludes from the former instances of God's Favour to him because of the unchangeableness of Gods Nature and the stability of his Covenant and Promises and I will dwell in the house of the LORD †Heb. to lâ—…gth of days for ever x Whereas I have formerly been driven from God's House I rest assured that I shall now constantly enjoy that blessed Priviledge of serving and enjoying God in his Sanctuary which I prâ—…ze more then all my Dominions PSAL. XXIV The ARGUMENT This Psalm is generally and probably thought to have been Composed by David upon that solemn Occasion of bringing the Ark of God from the House of Obed-Edom into the Tabernacle which David had built for it 2 Sam. 6. Wherein he hath a further Prospect even to the Temple which he earnestly desired and intended to build and which he knew would be built by his Son And when this was done and the Ark brought into it this Psalm was to be â—…ung and indeed to this time it seems chiefly directed For Davids Psalms were not only used by himself upon the first Occasions for which he made them but they were committed to the Preâ—… of sacred Musick for the use of the Church iâ—… all succeeding times And being a Prophet he speaks as the Prophets used of things to come as if they were already present and turns his Speech to the Temple and it's Gates as if they were now built Moreover because the Tabernacle and Temple and Ark were manifest Types of Christ and of his Church and of the Place and state of Heavenly Glory David extended his thoughts to them also or at least the Holy Ghost designed to comprehend them under these Typical Expressions A Psalm of David 1. THe * Exod. 9. 29 19. 5. Deâ—… 10. 14. 〈◊〉 41. 11. 〈◊〉 â—…0 12. 1 Cor. 10. 26. 28. earth is the LORD'S and the fulness thereof a All the Creatures and especially the Inhabitants wherewith it is replenished God's general Dominion over and Interest in all Persons and places seems to be here premised and asserted Either 1. To shew his right to Chuse any Nation whom he pleased to be his peculiar People Which priviledge being conferred upon the Israelites was a great stumbling Block to the Heathen Nations Or 2. To set forth the singular kindness and mercy of God to Israel who chose them out of all the Nations of the World to be near to him and to have special acquaintance with him although otherwise he had no other Relation to them then what he had to all mankind to wit that of a Creator and Governor Or 3. To demonstrate the Excellency of the Jewish worship and Religion above all others because the God whom they served was the God and Maker of the whole World when the Gods of the Gentiles were sorry Idols and esteemed by themselves to be but Local and confined Deities the world and they that dwell therein 2. * Job 38. 6. Psal. 104. 5. 136. 6. For he hath founded it b Justly have I said that the Earth is the Lord s for he made it and laid the Foundation of it and that in a wonderful manner upon the seas c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. and established it upon the floods c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. 3. * Psal. 1â—… 1. Who shall ascend into the hill of the LORD d To wit Sion or Moriah the place of God's Sanctuary and special Presence This is here subjoyned Either 1. By way of Opposition though God is the God of the whole World yet he is in a peculiar manner the God of Israel and to be worshipped no where but in their Holy place Or 2. As an Inference Having asserted and proved Gods Authority and Dominion over all mankind and Consequently their Obligations to serve and worship him he now proposeth a most necessary and important Question especially in those times when all Nations except Israel were under deep Ignorance and Errors herein Namely where and how and by whom God will be served and his Favour and Blessing may be enjoyed The place is here described and the qualification of the Persons in the following Verses and who shall stand e To wit to Minister before him as this Word is commonly used with respect either to Men as 1 Kings 1. 2. Compare with 10. â—… Dan.
their Inhabitants 2 Kings 19. 21. Psal. 137. 8. Zech. 9 9. He mentioneth the Tyrians Partly Because they did give Presents to Solomon 1 Kings 5. 1. c. to whom here is a Continued alluâ—…ion through the whole Psalm and Partly because they among others and before many others were to be Converted to Christ as they were See Mat. 11. 21. 22. Mark 3. 8. and 7. 24. Act. 21. 3 4 5. But they are here put Synecdochically for all the Gentiles whom that City fitly represents as being the Mart of the Nations as she is called Isa 23. 3. And being a very Rich and Proud and therefore a Self-conceited and a stiff necked People their Merchants being Princes Isa. 23. 8. they may in a particular manner represent all those great and proud Princes and stubborn People of the Gentile-World which should be subdâ—…ed to Christ by the preaching of the Gospel shall be there with a gift a Partly to testifie their Homage which was done by Gifts or Presents as appears from 1 Sam. 10. 27. 2. Sam. 8. 2. c. and Partly to procure thine and Consequently thy Husbands Favour as it here follows even * Psal. 72 10. the rich amongst the people b Of other Nations shall intreat †Heb. thy Face thy favour 13. The kings daughter c i. e. The Spouse so called Either because she was the Daughter of one King and the Wife of another Or because the Spouse or Wife is sometimes called the Husbands Daughter Partly because she is supposed to be younger than he and Partly because of that respect and Subjection which she oweth to him and that Fatherly Care and Affection which he oweth to her See 2. Sam. 12. 3. Ier. 3. 4. So the Bridegroom calls his Spouse his Sister Cant. 4. 19. Thus Livia the Wife of Augustus is called his Sister in ancient Coins is all glorious within d Either 1. Even in her retiring Chambers in the Kings Palace and not onely when she sheweth her self abroad Or rather 2. In her mind and Soul or in spiritual Endowments the excellent Vertues and Graces wherewith she is accomplished For 1. This is opposed to her outward Clothing 2. This being so great and so necessary a Qualification of a worthy Spouse it is not likely it should be omitted in her Description and Commendation especially when the Bridegroom is Commended for his inward Accomplishments as well as for his outward Glory v. 4. 7. 3 The Church is this Bride as hath been said and proved before whose true and chief Beauty is inward and spiritual and not Consisting in outward Pomp and Glory her clothing is of wrought gold e Her inward Perfections do not rest within her but break forth into Vertuous and honourable Actions wherewith she is adorned in the view of the World This suits well with the style of the holy Scriptures wherein the Saints are oft said to be Cloathed with Vertues and Vertuous Actions See Psal. 132. 9. 1 Pet. 5. 5. 14. She shall be brought unto the king f He alludes to the Custom of Conducting the Bride to the Bridegrooms house in raiment of needle-work the virgins her companions g i. e. Her Bride-mâ—…idens attending upon her called her honourable Women v 9. where see the Notes and here Virgins because of their spiritual Purity and Chasâ—…ty 2 Cor. 11. 2. that follow her shall be brought unto thee 15. With gladness and rejoycing h Full of joy for the Glory and Felicity of the Bride and Bridegroom and for the Comfort and Benefit which redoundeth to themselves from it shall they be brought they shall enter into the King's palace 16. In stead of thy fathers shall be thy children * 1 Pet. 2 9. Rev. 1. 6. 5. 10. 20. 6. whom thou mayest make princes in all the earth i Having directed his Speech to the Bride he now returns to the Bridegroom as may be gathered both from the Hebrew words which are of the Masculine Gender and from the next Verse which unquestionably belongs unto him Yet so that he supposeth the Bride to be concernd and partakes with him in the Priviledge here mentioned and the Children to be common to them both And therefore this Verse and Psalm cannot be understood of Solomon and his Marriage with Pharaoh's Daughter because he had no Children by her and but very few by all his Wives and Concubines and his Children were so far from exceeding their Parents in the largeness of their Dominions or being made Princes in all the Earth as is here said that they enjoyed but a small part of their Fathers Dominions and that with many Tribulations and but for a short time But this was most truly and fully accomplished in Christ who instead of his Fathers of the Jewish Nation from whom he descended and by whom he was forsaken and rejected which here seems to be implyed and elsewhere is expressly affiâ—…med had a numerous Posterity of Gentile Christians of all the Nations of the Earth which here and elsewhere are called Princes and Kings because of their great Power with God and with Men because they subdued a very great part of the World to the Obedience of Christ. and ruled them in his Name and stead 17. I will make thy name to be remembred in all generations k As he began the Psalm with the Celebration of the Kings Praises so now he endeth with it and addes this important Circumstance that this Nuptial Song should not onely serve for the present Solemnity as others of that kind do but that it should be remembred and sung in all successive Generations Which plainly sheweth that it was not Composed upon such a sleight and Transitory occasion as that of Solomon's Marriage with Pharaoh's Daughter which was soon forgotten and the Israelites had little cause to remember it with any satisfaction but upon that great and glorious and everlasting Marriage between Christ and his Church of which this is most properly and litterally verified therefore shall the people praise thee for ever and ever PSAL. XLVI The ARGUMENT The occasion of this Psalm is thought to be that happy success and settlement and Peace which God granted to the People of Israel in David's time and by his means 2 Sam. 8. To the chief musician ‖ Or of for the sons of Korah a song upon Alamoth 1. GOd is a i. e. He hath now manifested himself to be so by the Course of his Providence our refuge and strength a very present b Or a sufficient as this word is sometimes used as Ios. 17. 16. Zech. 10 10. help in trouble 2. Therefore will not we fear though the earth be removed and though the mountains be carried into †Heb. the heart of the Seaâ—… the midst of the sea c Though there should be nothing but shakings and Confusions and Desolations in all the Nations round about us which are oft expressed
Church which were Iews Or the Psalmist may speak this in the Name of the whole Church which then were Israelites onely but afterwards were made up of Iews and Gentiles unto which all particular Believers were to submit themselves in and for the Lord. and the nations under our feet 4. He shall choose g i. e. He will appoint and bestow upon us This Verb of the future Tense may seem to agree well with the Gentiles because this Blessing was not now present but future and so the Sence designed by the Holy Ghost may be this though at present we are wicked and wretched Creatures and Strangers to the Common wealth of Israel yet there is a time coming wherein God will chuse or take us into the Number of his Children by gracious Adoption But futures are Variously rendred and accordingly the Vulgar Latin Syriack and Arabick render this Word He hath chosen The Châ—…dee renâ—…ers this and the following Words He will take Pleasure in us so as to give us our Inheritance our inheritance h Either the Land of Canaan Or Heaven which was typified by that Land Or rather God himself who is called his peoples Portion or Iâ—…heritance as Psal. 16. 5. and 73. 26. and elsewhere or the Presence and Worship and Blessing of God This God had chosen for the Israelites and resolved to chuse or set apart for the Gentiles for us the excellency i Or Glory wherein Iacob gloryed and excelled all other People See Ezek. 24. 21. Aâ—…os 6. 8. and 8. 7. of Jacob k Either 1. Of the Person of Iacob Who though he never had the Possession of the Land of Canaan yet had the Lord and his Presence and Blessing for his Inheritance Or rather 2. Of the People of Iacob or Israel who are frequently called Iacob as Numb 23. 7. 10. 23. Psal. 14. 7. and 44. 4 c. for these did actually enjoy the promised Inheritance of 〈◊〉 and the Presence of God in his Sanctuary whom he loved l This he addes Partly as the reason why he chose such a noble Inheritance for them not for any peculiar worth in them more than in other People but onely for his free Love to them as he declareth 〈◊〉 7. 7. 8 and 9. 5. and Partly as an Evidence of the excellency of this Inheritance because it was chosen for 〈◊〉 beloved People Selah 5. * Psal. 〈◊〉 〈◊〉 25. God is gone up m This is meant litterally of the Ark wherein God was present which went or was carried up to the â—…ll of 〈◊〉 where the Tabernacle was erected for it and afterwards to the Hill of Moriah into the Temple which Solemnity was accompanied with the shouts and Acclamâ—…ions of the People and with the sound of Trumpâ—…ts but Mystâ—…ally it respects Christ's ascension in Heaven as maâ—… be gathered by Comparing this with Eph. 4. 8. where the like Words uttered concerning the Ark upon the same Occasion Psal. 6â—… 18. are directly applied to Christ's aâ—…cension with a shout the LORD with the sound of a trumpet 6. Sing praises n These words are repeated four times in this Verse to shew how Vehemeâ—…tly desirous the Psalmist was that God might have his due Praise and Glory and of how great necessity and importance it was to Men to perform this great though much neglected Duty to God sing praises sing praises unto our King o For so he is in a â—…pecial manner sing praises 7. For God is the King of all the earth p Not onely ours as I now said but also of all the Nations of the World and therefore he may well require and doth highly deserve all our Praises sing ye praises ‖ Or every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or siâ—…g 〈◊〉 Pâ—…al 45. with understanding q Not rashly oâ—…â—…ormally and Carelâ—…sly but seriously considering the greatness of this King whom you praise and what abundant Cause you have to praise and admire him Which is an intimation that the Matter of this Psalm is more sublime and important than ordinary 8. God reigneth over the heathen r i. e. Over all heathen Nations as being the King of all the Earth v. 7. Which was not true in Davids time but was fulfilled by Christ. God sitteth upon the throne s To wit as Judge and King exercising Dominion or Reigning as he now said this being onely another Expression of the same thing And this Holy Torone is either 1. The Ark upon which God was said to sit to govern the Israelites Or rather 2. Heaven which is oft called Gods Throne Psal 11. 4. Isa. 66. 1. whence God is said to behold and to rule all Nations of which general Dominion of God he here speaks And here Christ 〈◊〉 at his Fathers right Hand for that purpose of his holiness 9. ‖ Or the 〈◊〉 〈◊〉 of the People are gathered unto the People of the God of Abraham The princes of the people t Either 1. The heads of the Tribes of Israel who were gathered together to the Tabernacle or Temple upon solemn Feasts Or rather 2. The Princes or the 〈◊〉 or willing ones as this Word is rendred Pâ—…al 110 3 of the Gentiles who are here known by the Name of the People v. 1. 3. who were divided in their Principles and Interests and Religions but are now united and gathered together unto Christ laying their Scepters at his Feet and joyntly owning and promoting his Worship and Service So he speaks of the Conversion of the Gentiles although he mentions onely their Princes because their Conversion might seem to be most difficult in sundry Respects and therefore that being affirmed the Conversion of their People with or after them might very reasonably be supposed are gathered together even the people of the God of Abraham u So he explains the former Clause and shews what People he spake of and it is observable he doth not say the People of Abraham lest this should be appropriated to the Iâ—…raelites but the People of the God of Abraham i. e. which Worship the God of Abraham whether they be Iews or Gentiles So this is a Prophecy of the Conversion of the Gentiles which also is intimated by the Name here used which is not his Old and first Name Abram but his new Name Abraham given to him to signifie that he should be the Father of many Nations Gen. 17. 5. Or these Words with the former may be and are by divers learned Interpreters rendred thus The Princes of the People i. e. Of the Genâ—…iles are i. e. Shall be as is usual in Prophetick style 〈◊〉 unto which Particle is sometimes understood as 〈◊〉 5. 8. 〈◊〉 26. 10. Hose 2. 14. the People of the God of Abraham i. e. Unto the Iews and so both Iews and Gentiles shall â—…e united in one Religion and so God shall reign 〈◊〉 〈◊〉 〈◊〉 and be King of all the 〈◊〉 as is here said v. 7
may seem to be this God's people Patiently and believingly wait for an Opportunity to offer their Praises to God For at present they seem to be in some straits as divers Passages of this Psalm do intimate for thee O God in Zion b Though all the People of the World have great cause to Praise thee yet none pay thee this Tribute but thy People in Sion and they indeed have many peculiar and Eminent Obligations and Occasions to perform this Duty and unto thee shall the vow be performed c All the thank-offerings which thy People vowed unto thee in the time of their Danger shall be faithfully paid to wit in Zion Which is to be repeated out of the first Clause of the Verse 2. O thou that hearest prayer d That usest and delightest to hear and Answer the Prayers of thy People in Zion Which he justly mentions as one of the chiefest of God's Favours and Priviledges vouchsased to his Church unto thee shall all flesh e i. e. Men of all sorts and Nations who were allured by this and other singular Benefits to joyn themselves to the Jewish Church according to Solomon's Prediction 1 Kings 8. 41 42 43. Withal this may be a Tacit Prophecy of the Conversion of the Gentiles come 3. * 〈◊〉 〈◊〉 of 〈◊〉 Iniquities prevail against me f They are a burden too heavy for me as he Complains Psal. 38 4. They are so many and great that for them thou mightest justly reject my Prayers and destroy my Person as for our transgressions thou shalt †〈◊〉 〈◊〉 〈◊〉 purge them away g But this is another glorious Priviledge granted to thy People and that in Answer to their Prayers thou dost graciously pardon and purge away their sins 4. Blessed is the man whom thou choosest h Out of the Lump of Mankind to be one of thy peculiar People and causest i i. e. Permittest and Commandest and by the disposal of thy Providence and the Influences of thy Graces procurest and orderest to approach unto thee k To draw near to God in his House and Ordinances by Prayers and Praises and other Acts of Acquaintance and Communion with him that he may dwell in thy courts l In the Courts of thy House He mentioneth Courts because the People were permitted to go no further into God's House * 〈◊〉 36. 8. we shall be satisfied m For they onely get that solid Satisfaction which all Men desire but no other Persons or People can find elsewhere with the goodness of thy house n With the spiritual and everlasting Blessings there conferred upon thy People the Grace and Favour and fellowship of God Remission of sins Renovation of Heart and Life the knowledge of God and of our selves and of our Duty and true Interest Joy and Peace and Well-grounded Hopes or assurance of eternal Life In Comparison whereof all the Enjoyments of this World are but Dross and Dung even of thy holy temple 5. By terrible things o Or In a Terrible manner i. e. So as to strike thy People with an holy Awe and Reverence of thee and of thy Judgments and thine Enemies with Dread and Horror Or In a wonderful manner as this Word is rendred by the Chaldee Deut. 10. 21. things wonderful and Terrible being put together as expressing the same thing Psal. 106. 22. in righteousness p i. e. By Vertue of thy Justice or Faithfulness or Goodness whereby thou art inclined and engaged to help thy People when they are in Distress and resort unto thee by Prayer wilt thou answer us q Thou wilt graciously Answer and grant our Prayers and Desires O God of our salvation who art the confidence r i. e. The onely Object of a safe and undeceiving Confidence for there is no other Person or thing in the World that any man Living can trust to without Fear and certainty of Disappointment Or Thou art the stay and support of all Mankind by thy powerful and gracious Providence Pâ—…al 104. 27. Act. 17. 28. Heb. 1. 3. Others refer this to the Calling of the Gentiles But that seems not to suit with the following Verses which manifestly speak of God's general Providence of all the ends of the earth s Not onely of thy People Israâ—…l but of all Persons and Nations even as far as to the End of the Earth or of this vast Continent in which we Live and of them that are afar off upon the sea t Or in the Sea i. e. In the Islands of the Sea which are here distinguished from the Continent and under those two Heads are Comprâ—…hended all the Inhabitants of the World 6. Which by his strength settâ—…st fast the mountains u That they are not overthrown by Floods or Winds or Earthquakes or other natural or violent Causes Which stability they have onely from God's Providence which sustains all Persons and all things being girded with power x This our God being able to do it and that with one single Word 7. * Psal. 89. 9. Which stilleth the noise of the seas the noise of their waves y When the Sea is Tempestuous and Threatens to swallow up Ships and Men that are in it or to overflow the Earth and the tumult of the People z And as he stills the Natural so also he quiets the Metaphorical Seas Tumulâ—…uous and unruly People for multitudes of People are oft called Seas in Prophetical Writings as Isa. 17. 12 13. Ier. 51. 42. Revel 17. 15. 8. They also that dwell in the uttermost parts a To wit of the Earth which is added to this Word v. 5. are afraid at thy tokens b Or Signs Either 1. At the Sun and Moon and Stars which are called Signs Gâ—…n 1. 14. But these are not Matter of Terror but of delight to Men and the Commonness and Constancy of their Courses makes most Men neither fear nor much Regard them Or 2. At the great and terrible Judgments which God inflicts upon wicked Men and particularly upon the Enemies of his People Or rather 3. At those terrible Thunders and Lightnings and Earthquakes and Comets or other strange Meteors or Works of God in the Air For he is here speaking of the natural Works of God thou makest the out-goings of the morning and evening c By which he understands Either 1. The East from whence the Morning or the Sun the cause of it goeth forth as it is expressed Psal. 19. 6. and the West from whence the Evening or Night is Poetically supposed to come forth So the meaning is That God gives all the People of the World from East to West occasion to rejoyce in the Effects of his Bounty and Goodness to them But if the Psalmist had meant this it is not probable that he would have expressed it in such a dark and doubtful Phrase which is never used in that Sence but
rather by those known and usual Expressions from East to West or from the rising of the Sun to the going down thereof which Phrase he useth Psal. 50. 1. and 113. 3. Or rather 2. The successive Courses of the Morning and Evening Or of the Sun and Moon which go forth at those times thereby making the Morning and Evening both which are said to Rejoyce poetically because they give Men occasion of Rejoycing which the Sun or the Morning doth because it gives them Opportunity for the dispatch of Business and for the Enjoyment of manâ—…fold Recreations and Delights and the Moon or Evening doth so because it invites Men to that rest and sleep which is both refreshing and necessary for them Thus this whole Verse speaks of the natural Works of God the former Clause of such as are extraordinary and Terrible the latter of such as are ordinary and delightful ‖ Or to sing to rejoyce 9. Thou visitest d To wit in Mercy or with thy Favour as this Word is oft used the earth e The whole Earth which is full of thy Bounty So he continues to declare the general Providence of God to all Men and People Or rather the Land or this Land for here is an Emphatical Article And so he comes from God's general Providence over all Pieces and Nations to his particular and special Providence over his People in the Land of 〈◊〉 whereof he gives one Eminent and Considerable instance to wit his giving them Rain and fruitful Seasons that after a time of drought and scareity to which it is not improbably supposed but this Psalm relates And this may be the particular occasion for which the Psalmist said that Praise 〈◊〉 for God in Zion v. 1. and ‖ Or after 〈◊〉 〈◊〉 made it to desire Raâ—…n or thoâ—… 〈◊〉 it * Psal. 68. 9 10. waterest it f This is added to determine and explain the former general Word or to shew how or wherein God visited it thou greatly enrichest it with the river of God g Either 1. With the Rivers which God hath made in the several parts of the Earth to make it moist and fruitful Although the fertility of the greatest part of the Earth doth not depend so much upon the Rivers below as upon the Rains from above Or 2. With the River Iordan which sometimes overflowed its Banks But that overflow reached onely to a small part of the Land Or rather 3. With showers of Rain which he very significantly calls a River for their plenty and the River of God i. e. Of God's immediate making and providing when he sees fit which is opposed both to those little Rivolets or Channels which Husbandmen or Gardiners cut for the watering of their Grounds and to those greater Rivers which run with a constant Course and by their little Channels derived from them or by their overflows do Water and inrich the Earth as Nâ—…lus did Egypt to which these Words may seem to have a special Reference especially if they be Compared with Deut. 11. 10 11 12 c. which is full of water thou preparest h By this means thou preparest the Earth for bringing forth Corn and Ripenest the Corn in the Earth them i For them To wit the Inhabitants of the Earth or Land here mentioned for their use and Benefit corn when thou hast so provided for it k Or disposed or ordered or prepared it to wit the Earth which without this would be hard and Barren 10 Thou waterest the ridges thereof abundantly ‖ Or thou causest Rain to descend into the sâ—…rrows thereof thou settlest l To wit in that Condition which is fit for Fruit. Or thou bringest down for the Rain dissolves the high and hard Clods of Earth the furrows thereof †Heb thou dissolvâ—…st it thou makest it soft with showers thou blessest the springing thereof m When all is done the Fruitfulness of the Earth must not be ascribed to the Rain or Sun or any second Causes but to thy Blessing alone 11. Thou crownest †Heb. the year of thy Goodness the year with thy goodness n Thou by thy powerful Goodness dost inrich and adorn all the Seasons of the Year with their proper Fruits and Blessings and thy paths o The Clouds upon which God is frequently said to Walk or Ride as Iob 36. 28. and 38. 26 27. Psal. 104. 3. Nah. 1. 3. Which Sence is favoured by the next Verse where these Paths are said to drop c. drop fatness p Make the Earth Fat and Fruitful 12 They q God's paths drop upon the pastures of the wilderness r Which though neglected by Men are furnished by God with Food for wild Beasts which being his Creatures he careth for by this means and the little hills s The Hills of Canaan which for the generality of them were but small if Compared with the great and high Mountains in divers parts of the World He mentions the Hills because these being most dry and parched with the Sun most need and are most refreshed with the Rain †Heb. 〈◊〉 〈◊〉 with Ioâ—… rejoyce on every side t As being moistened and satisfied with Rain in all parts and sides of them 13 The pastures are clothed with flocks the valleys also are covered over with corn u This is added as the Effect of these Comfortable Rains that they fill the Pastures with Grass for Cattel and the Valleys which he mentions as the most Fruitful places though he doth not exclude the rest with Corn for the use of Man they shout for joy they also sing x i. e. They are abundantly satisfied with thy Goodness and in their manner sing forth the Praises and declare the Goodness of their Creator and Benefactor Compare Psal 147. 8 such Passions or Actions as these are oft figuratively ascribed to Life-less Creatures both in Sacred and prosane Poetical Writings which are said to Rejoyce or Mourn c. when their Condition is such as calls for Rejoycing or Mourning and would cause them to do so if they were Capable of such Actions PSAL. LXVI To the chief musician a Song or Psalm The Author and time of the Composing of this Psalm are uncertain This is manifest and sufficient for our understanding of it that it was made upon the occasion of some great and glorious Deliverance afforded to the Israelites after and out of some grievous and general Calamity and as some not improbably conceive that out of Babylon 1 MAke a joyful noise unto God †Heb. all the 〈◊〉 all ye lands a Ye people of all Nations who have seen the wonderful Power and Wisdom and fidelity and goodness of God in our Deliverance it becomes you to acknowledge it with Admiration and Rejoycing Or all the Land or this Land But the former Sence is more probable from v. 4. where this Word is so used And
it is very Proper to this place and usual in other places of Scripture to invite the Gentile World to the Contemplation and Celebration of God's Works to and for his People See Deut. 32. 43. 1 Chron. 16. 23 24. 2 Sing forth the honour of his name make his praise glorious b i. e. Praise him in an extraordinary and Eminent degree so as he may have much Glory from you 3 Say unto God How terrible art thou in thy works c To wit to thine Enemies as it follows through the greatness of thy power shall thine enemies ‖ Or yield seigned Obedience †Heb. Lye submit themselves unto thee d Heb. Lye unto thee i. e. Profess subjection to thee not sincerely and freely but by Constraint and out of a servile Fear 4 All the earth shall worship thee and shall sing unto thee e Many People of divers Nations shall be so affected with thy stupendious Works that they shall Worship and Praise thee for them and all People should do so and shall have just cause to do so and the time will come when all Nations will actually do so to wit in the days of the Messias they shall sing to thy Name Selah 5 * Psal. 46. 8. Come and see f Consider them wisely and seriously for God's Glory and for your own good the works of God he is terrible in his doing toward the Children of men g To all his Enemies whom he calls the Children of Men Partly in way of Contempt to shew how unable they are Either to avoid or resist the great God and Partly in opposition to his own People who are frequently called the Children of God 6 * Exod. 14. 21. He turned the sea into dry land * Josh. 3. 17. they went through the flood h Or River to wit Iordan on foot there did we i i. e. Our Nation or our Ancestors in whose Loyns we then were and the Benefit of which Antient Deliverance we at this day enjoy See the like Expressions Psal. 81. 5. Hose 12. 4. The whole People of Israel are oft Considered as one Body continued through all succeeding Generations United in the Bound of the same Covenant and Worship and in the Possession of the same Promises and Priviledges and Blessings and Acted by one and the same Spirit and therefore several and contrary things may reasonably be ascribed to them in regard of their several Parts and Ages and what was done in one Age may be imputed to another by Vertue of their strict Conjunction with the same Body rejoyce in him 7 He ruleth by his power for ever i The same Power which God had and put forth for his People in Antient time he still hath in as great Vigour as ever and is not at all weakened by Age and is as able and ready to Act for them now as ever he was which he hath shewed by this Late and Glorious instance * Psal. 11. 4 his eyes behold the nations k He sees all their secret and subtil Devices and can and will defeat them when he sees fit let not the rebellious exalt themselves l Lift up their Hands against God or against his People Or the Rebellions i. e. Those People which Rebel against this Almighty God and his Laws shall not exalt themselves as they Vainly hope and Design to do but shall be brought down and destroyed as is hereby implyed Selah 8 O bless our God ye people m Of other Nations that have served or yet do serve other Gods and make the voyce of his praise to be heard 9. Which †Heb. 〈◊〉 holdeth our soul in life n Who by a Succession of Miracles of Mercy hath kept us alive in the midst of a thousand Deaths to which we were exposed and hath restored us to Life when we were like Dead men and dry Bones scattered at the Mouth of the Grave and suffereth not our feet to be moved o To wit so as to fall into Mischief and utter Ruin as our Enemies designed 10 For p Or Yet or Nevertheless Though thou hast hitherto helped us and now delivered us yet for a season thou hast sorely afflicted us * Psal. 17. 3. thou O God hast proved us thou hast tryed us as silver is tryed q i. e. Severely as if it were in a burning Furnace and with a Design to try our sincerity and to purge out the Dross or the wicked from among us 11 Thou broughtest us into the net r Which our Enemies laid for us and which could never have taken or held us but by the Permission and Disposal of thy Providence which gave us into their hands thou laidst affliction upon our loyns 12 Thou hast caused men s Weak and Mortal and miserable Men as the Word signifies no better nor stronger then we if thou hadst not given them Power over us to ride over our heads t To Ride upon our Shoulders By thy Permission they have used us like Slaves yea like Beasts to carry their Persons or Burdens Compare Isa. 51. 23. we went through fire and through water u i. e. Through various and dangerous Tryals and Calamities See Psal. 32. 6. and 69. 2. Ezek. 15. 7. and 30. 8. but thou broughtest us out into a †Heb. Moist 〈◊〉 68. 6. wealthy place x Heb. Into a moist or Well-watered place such as Canaan was both in a Proper Sence and figuratively as being replenished with Divine Graces and Blessings 13 I will goy into thy house with burnt-offerings I will pay thee my vows 14 Which my lips have †〈◊〉 〈◊〉 uttered and my mouth hath spoken when I was in trouble 15 I will †〈◊〉 〈◊〉 offer unto thee burnt-sacrifices of †〈◊〉 〈◊〉 fatlings with the incense of rams z With the fat of Rams which in these Peace-offerings was burnt upon the Altar and so vanished into Smoke like Incense and which is no less pleasing to God than Incense I will offer bullocks with goats Selah y Hitherto he spoke in the plural Number but now he begins to speak in the singular Number but still the Speech is continued of the same Person or Persons onely sometimes the whole Body speaks and sometimes one Man speaks in the Name of all the rest 16 Come and hear all ye that fear God a Whether Israelites or Gentiles proselyted to them Let every Israelite take notice of what God hath done for the Nation in general and let the Gentiles observe God's goodness to the Children of Israel and I will declare what he hath done for my soul b Which he hath held in Life as he said v. 9 in the greatest dangers of Death 17 I cryed unto him with my mouth c With a loud Voyce and great Fervency Or it is a Pleonasme as Psal. 44. 1. We have heard with our Ears and
people of Israel whom therefore he desires God to rebuke and humble that he may acknowledge the true God which is foretold that he shall do v. 31. As for this enigmatical designation of this King that is agreeable enough both to the usage of the Prophets in such cases and to the rulers of prudence and upon the same accounts the Prophet 〈◊〉 threatning destruction against 〈◊〉 calls it enigmatically 〈◊〉 〈◊〉 25 26. and 51. 41. and S. Paul calls Nero the Lion 2 Tiâ—… 4. 17. But then this one King being eminent in his kind is by an usual 〈◊〉 put for all of them which were enemies to God's people the multitude of the bulls n By which he doubtless understands men of War as the following words expound it the great and potent and fiâ—…rce and furious Adversaries of God and of his Church as this word is used Psal. 22. 12. Isa. 34. 7. And consequently the calves must be their people or Soldiers depending upon them and joining with them in these acts of hostility against thine Israel with the calves of the people till every one submit himself with pieces of silver o This he adds as a limitation of his request Rebuke them O Lord not to utter destruction but onely till they be humbled and submit themselves and in token thereof bring pieces of silver for presents as was foretold v. 29. For 〈◊〉 himself it is in the Hebrew cast 〈◊〉 down or offers himself to be trod upon But because this supplement may seem too large and not necessary the words are and may be rendred otherwise that tread upon or walk proudly in or with fragments or pieces of silver wherewith eminent Captains used to adorn themselves and their very horses And to this belongs to the bulls and calves whose pride and wealth and power is described in this manner ‖ Or â—…e 〈◊〉 scatter thou p Heb. He hath scattered i. e. He will certainly scatter according to the Prophetical Style So this may contain an answer or his assurance of an answer to his prayer I prayed Rebuke the company c. and God hath heard my prayer and I doubt not will rebuke or scatter them the people that delight in war q That without any necessity or provocation and merely out of a love to mischief and spoil make war upon others and upon us particularly Now that thou hast given thy people rest and settled the Ark in its place O Lord rebuke all our mâ—…licious and bloody enemies and give us assured peace that we may worship the Lord without disturbance And withal David may seem to utter this for his own vindication It is true O Lord I have been a mâ—…n of War and therefore have lost the honour of building the Temple and am now forced to lodge the Ark in a mean Tabernacle which I have erected for it But this thou knowest that I have not undertaken any of my wars out of wantonness or ambition or love to war and mischief but onely by constraint and necessity for the just defence of my self and of thy people and therefore do not lay my wars to my charge 31 Princes shall come out of Egypt Ethiopia r He names onely these as the great and Ancient Enemies of God and of his People and as a most wicked and Idolatrous and Incorrigible sort of Men see Ier. 13. 23. Avos 9. 7. but by them he Synecdochically understands all other Nations and People of the like Character shall soon stretch out her hands unto God s Either in way of humble Supplicaâ—…ion and Submission begging Mercy of him Or to offer up the presents expressed v. 19. But this Prophecy as also the next Verse Evidently belongs to the times of the Messiah when the Gentiles were to be brought in to the knowledge and Worship of the true God with the Thoughts and Hopes whereof David oft Comforteth himself in that Confined and Afflicted state of the Church in his time 32 Sing unto God ye kingdoms of the earth t Not onely Epypt and Ethiopia but other Kingdoms and Nations also who shall partake of the same Grace with them O sing praises unto the Lord Selah 33 To him * Psal. 18. 10. aâ—…d 104. 3. that rideth upon the heavens u Upon the highest Heavens as Deut. 10. 14. his truest and best Sanctuary By which Expressions he prevents all mean and Carnal Conceptions of God as if he were confined to the Ark or Tabernacle and lifteth up the Minds both of Iews and Gentiâ—…es to Heaven and representeth God as dwelling there in infinite Glory and Majesty and from thence looking down upon all the Inhabitants of the Earth and Ruâ—…ing them by his Almighty Power and therefore most fit to be owned and received by all Kings and Kingdoms as their Lord and Governour which were of old x i. e. From the very beginning of the World whereas the Ark was onely some hundreds years Old Or which are everlasting for this Hebrew word Answers to Olam which looks not onely backward to time past but forward to the Future of which this Word is by divers understood Deut. 33. 15. This is also opposed to the Condition of the Ark and Tabernacle and Temple all which as David by the Spirit of Prophecy well knew would be abolished and dissolved lo he doth †Heb. give send out his voyce and that a mighty voyce y By which he understands Either 1. The Thunder called God's 〈◊〉 Psal. 29. â—… and elsewhere Or rather 2. His Word to wit the Gospel published by Christ and by his Apostles assisted by the holy Spirit sent from Heaven which might well be called God's Voyce and that a mighty Voyce because it produced such great and wonderful Effects as are here above mentioned in converting all the Kings and Kingdoms of the Earth 34 Ascribe ye strength unto God z Acknowledge that he is mighty and able to do whatsoever he pleaseth for his People or against his and their Enemies his excellency a His excellent Power and Goodness is over Israel b Dwels among them and is employed for them as occasion requires He is indeed the universal Lord of the whole Heaven and Earth but in a special and excellent manner he is the God of Israel and his strength is in the ‖ Or Heavens clouds c Or in the Heavens He hath two dwellings and Thrones the one in his Church and People and the other in Heaven See Isa. 57. 15. 35 O God thou art terrible d Or Venerable deservedly to be both Reverenced and Feared out of thy holy places e Or Sanctuaries He useth the plural Number Either 1. Of the Sanctuary in Zion because the Tabernacle and Temple consisted of three Parts the Court the Holy Place and the Holy of Holies Or rather 2. With respect to that twoâ—…old Sanctuary here mentioned one in Zion and the other in Heaven And out
Though we deserve to be forgotten and destroyed yet Remember thy self and do not suffer thine and our Enemies to Reproach and Blaspheme the Name of that great and glorious God the Creator and Soveraign Lord of the whole World whom they ought always to Reverence and adore and that foolish people u Who though they think themselves and are thought by others to be wise yet in truth are Fools and herein shew their stupendious folly that they vilisie and provoke that God whose powerful Anger they can neither resist nor escape nor endure have blasphemed thy name 19 O deliver not the soul x i. e. The Life Thou hast delivered thy People into Captivity do not deliver them to Death nor suffer their Enemies utterly to destroy them of thy turtle-dove y i. e. Of thy Church which is fitly Compared to a Turtle Dove because of the great resemblance of their Dispositions and Conditions being sâ—…ple and harmless and meek and faithful and mournful and exposed to manifold Injuries and unable to defend its self from them unto ‖ Or unto the wild Beasts So Gr. the multitude of the wicked z Or to the wild Beast as this Word oft signifies Or to the Troop to wit of her Enemies forget not the congregation of thy poor for ever 20 Have respect unto the covenant a Made with Abraham whereby thou didst give the Land of Canaan to him and to his seed for ever and thou didst further promise that if thy People were carried Captive into strange Lands and did there humble themselves and Pray and turn unto thee thou wouldst mercifully restore them 1 Kings 8. 46 47 48 49. 50. Do thou therefore now restore us to that pleasant and lightsome Land which thou hast given to us for the dark places of the earth b i. e. This dark and dismal Land in which we Live wherein there is nothing but Ignorance and Confusion and all the Works of darkness Of which the Psalmist speaks in general Terms out of a Principle of Prudence because the particular designation of the place was unnecessary and might have been of ill Consequence are full of the habitations of cruelty c Here is nothing but Injustice and Oppression and Tyranny under which we groan in all the parts of this great Empire where we have our abode 21 O let not the oppressed return d From thee and from the Throne of thy Grace to which they make their Resort in this their distressed Condition ashamed let the poor and needy praise thy name 22 Arise O God plead thine own cause e Maintain thy Honour and Worship and Service against those that reproach thee as it here follows and was noted before v. 10. 18. As we are reviled and Persecuted for thy â—…ake so thou art injured in all our wrongs * Ver. 18. remember how the foolish man reproacheth thee daily 23 Forget not the voyce f Their insulting and reproachful Expressions against thee as well as against us of thine enemies the tumult g i. e. The tumultuous noise or the loud Clamours of those that rise up against thee †Heb. ascendeth 1 Sam. 5. 12. encreaseth h Heb. ascendeth to wit into Heaven being either directed thither by them their Mouths being set against Heaven as theirs was Psal. 73. 9. or at least being perceived there by God whose Ears were pierced with the loud Cry of their sins See Gen. 4. 10. and 18. 20. Or ascending may be here put for increasing as it is Isa. 55. 13. Ier. 46. 7. So the Sence is They grow worse and worse encouraging and hardning themselves in their wicked Courses by their continual Success and Prosperity and by thy Patience extended to them continually PSAL. LXXV To the chief musician ‖ Or Destroy 〈◊〉 Al-taschith a Psalm or Song ‖ Or for Asaph of Asaph a As the Author Or to or for Asaph which may be put by way of opposition to the foregoing and general Expression to the chief Musician which is here limited to and explained of Asaph As Psal. 62. having said To the chief Musielan he addes to Ieduthun and then follows the Author David This Psalm was either Composed by David or by Asaph in David's Name and Person as it is not unusual for Poets to bring in Princes speaking in their Poems It seems to relate to the time when David had entred upon but not got full Possession of the Kingdom 1 UNto thee O God do we b I in my own and in my Peoples name give thanks unto thee do we give thanks for that thy name c i. e. Thy self or thy Power is near d Iâ—… present with us and most ready to help us when we Cry unto thee as this Phrase is taken Psal. 34. 19 and 145. 18. Thou art not departed from us thou dost not now stand aâ—…ar off as once thou didst Psal. 10. 1. thy wondrous works e Wrought on my behalf and for the good of thy People declare 2 ‖ Or â—…hen I shall take a set 〈◊〉 â—…o Gr. When I shall receive the congregation f To wit the whole Congregation or Body of thy People to wit all the Tribes which are now distracted and disordered by a Civil War which is a great hinderance to the Administration of Justice Or when I shall receive or obtain the appointment i. e. What God hath appointed and promised to me to wit the full and firm Possession of the Kingdom Or the time or place appointed by God for that work Some make these and the following passages the Words of God concerning his Church or People Which seems not probable Partly because he speaks of God in the third Person aâ—… one distinct from him that speaks these Words v. 7 8. and Partly because it is Evident that one and the same Person speaks from hence to the end of the Psalm and the ninth Verse cannot be spoken by God I will judge uprightly g I will not use my Power Tyrannically and Wickedly as Saul did and as most other Princes do but Holily and Righteously for the good of my People 3 * Psal 60. â—… 3. 82. 5. The earth and all the inhabitants thereof are dissolved h Or melted consumed or destroyed Partly by the ill Government of Saul and Ishbosheth and the great Officers of State and War under them and Partly by intestine Divisions and Wars I bear up the pillars of it i Howsoever I am traduced by mine Enemies as the great disturber of the Land I must do my self this Right to affirm that under God I do support and Establish it by maintaining Religion and Justice and by setting up good Magistrates and encouraging good Ministers and good Men which are indeed the Pillars of a Nation Selah 4 I said k With Authority and Command I charged them unto the fools l i. e. The wicked
Judgments in the execution of which thou mayst live and be happy for ever This God did presently after he brought them from Meribah even at Sinai O Israel if thou wilt hearken unto me 9 There shall no strange God be in thee neither shalt thou worship any strange God u Thou shalt renounce all false Gods and worships and worship me onely 10 I am the LORD thy God which brought thee out of the land of Egypt open thy mouth wide x Either 1. To pray for mercies Ask freely and abundantly and boldly as this Phrase oft signifies whatsoever you need or in reason can desire Or 2. To receive the mercies which I am ready to give you and I will fill it y I will give or grant them all upon condition of your obedience 11 But my people would not hearken to my voice and Israel would none of me z Or did not assent to me or acquiesce in me or obey me or my commands 12 * Act. 7. 42. and 14. 16. So I gave them up ‖ Or to the hardness of their hearts or imaginations unto their own hearts lust a Upon their obstinate and oft-repeated Rebellions and Rejections of my Grace and Mercy offered to them I withdrew all the restraints of my providence and my Holy Spirit and Grace from them and wholly left them to follow their own vain and foolish imaginations and wicked lusts and they walked in their own counsels b They practised those things both in common conversation and in religious Worship which were most agreeable not to my commands or counsels but to their own fancies and inclinations as appeared in the Golden Calf and many other things 13 * Deut. 32. 29. Isa. 48. 18. O that my people had hearkened unto me and Israel had walked in my ways 14 I would soon have subdued their Enemies c Those Remainders of the Canaanites whom now for their unbelief and apostacy I have left in the Land to be snares and plagues to them and turned my hand against their adversaries 15 The haters of the LORD d All the haters and enemies of God's people as the neighbouring Nations were whom he calls haters of God partly because they hated the Israelites for God's sake and for the singularity of their Religious Worship as the Heathen oft declared and partly to shew the strict League and Union which was betwixt God and them by virtue whereof God had declared all their Friends and Enemies to be his own which was a great aggravation of their wickedness should ‖ Or yielded seigned obedience †Heb. lied have submitted themselves unto him e Should have professed and owned their subjection to them For the Phrase see on Psal. 18. 44. but their time f i. e. Israel's time the Relative belonging to the remoter Antecedent as it is in many other places of Scripture whereof I have formerly given Instances By their time he means either 1. Their happy time as life is oft put for an happy life or state as Psal. 34. 12. and 49. 18. Deut. 4. 1. and 5. 33 c. Or 2. The duration of their Common-wealth should have endured for ever g i. e. Lasted for a very long time whereas now their latter and dolesul end is hastening towards them 6 He should have fed them also †Heb. with the fat of wheat with the finest of the wheat and with honey h Either 1. Metaphorically with all pleasant and precious fruits and with all delights as all necessaries may be expressed under the name of wheat Or rather 2. Properly this Land of Canaan being commended for its excellent and plentiful honey and the Bees there did oft-times harbour and make their honey in the holes of Rocks and such like places from which it flowed down upon the ground See Deut. 32. 13. 1 Sam. 14. 25 26. out of the rock should I have satisfied thee PSAL. LXXXII The ARGUMENT This Psalm contains an Admonition either 1. To the chief Rulers of Israel whether Iudges or Kings or their great Council called the Sanhedrim Or rather 2. To all the Rulers of the several Nations of the World to whom this word might come as may be gathered partly from the expressions here used which are general and not peculiar to the Governors of Israel and therefore not rashly and unnecessarily to be restrained and partly from the last Verse where he mentions the whole earth and all nations as concerned in the Contents of this Psalm A Psalm ‖ Or for Asaph of Asaph 1 GOd standeth a As a Judge diligently to observe all that is said or one there and to give sentence accordingly The Judge sits when he heareth Causes but standeth up when he giveth sentence Or standing doth not note the posture but onely the being or presence of a person as Isa. 11. 10. Dan. 11. 10. Ioh. 3. 29. Whence this Hebrew Word is by some Learned Interpreters rendred is present and by others presideth as this word is used 1 Sam. 19. 20. and 22. 9. in the congregation of †Heb. God Psal. 89. 7. and 95. 3. the mighty b Or of the gods as it is explained and expressed in the next Clause the singular number being here as it is frequently elsewhere put for the plural By Gods or the mighty he understands Kings or other chief Rulers who are so called because they have their power and commission from God and act as his Deputies in his name and stead and must give an account to him of all their Actions And by their congregation he understands not a convention or assembly of such persons which seldom meet together but either 1. All Congregations or Assemblies of People in which Magistrates sit to execute Justice Or 2. All persons whatsoever of this high and sacred Order or Number for the Hebrew Word here rendred congregation doth not always signifie an Assembly of persons met together in one place but sometimes notes all the particular persons of or belonging to such a sort and body of men though dispersed in divers places as Psal. 26. 5. I have hated the congregtion of evil doers i. e. all evil doers Prov. 21. 16. he shall remain in the congregation of the dead i. e. shall be one of that number and state See also Ios. 22. 20. Psal. 74. 19. Some render it as it is in the Hebrew in the congregation of God in his own Congregation the Noun being put for the Pronoun as is usual in the Hebrew Text i. e. in the Conventions or Tribunals of Princes or Rulers which he rightly calls his because their authority is wholly derived from him But the former Exposition seems more agreeable both to the following words and to the scope and whole Body of the Psalm he judgeth c Accurately observeth all their carriages and passeth sentence upon them accordingly among the gods d i. e. Judges and
unrighteous decrees which they have made in form of Laws Or by false pretences of law Or against law against all right and the laws both of God and men 21 They gather themselves together against the soul f Against the life as the soul commonly signifies and as the next clause explains it They are not satisfied with the spoil of their estates but do also thirst after their lives of the righteous and condemn the innocent blood g They shed the blood of those innocent persons whom they have wickedly condemned Innocent blood is here put for the blood or life of an innocent person as it is also 1 Sam. 19. 5. Mat. 27. 4. 22 But the LORD is my defence and my God is the rock of my refuge 23 And * Psal 7. 16. he shall bring upon them their own iniquity h i. e. The fruit and punishment of their sins and shall cut them off in their own wickedness i Either in the midst of their sins Or by their own wicked devices the mischief whereof he will cause to fall upon their own heads yea the LORD our God k The God of Iacob of whom they said that he did not see nor regard them but now they find the contrary proved to their cost shall cut them off PSAL. XCV The Author of this Psalm was David as is affirmed Heb. 4. 7. and although the Psalm be delivered in general terms as an invitation to mankind to yield unto the true God that praise and worship and obedience which he requireth and deserveth yet it hath a special reference to the days of the Messiah of which Christians have no great reason to doubt seeing it is so understood by the Hebrew Doctors themselves as also by the Apostle Heb. 3. 7 c. and especially Heb. 4. 3 4 5 6 7 8 9. where he not onely expounds it of those times but proves that it cannot be meant of the former times and state of the Church 1 O Come let us a He speaks to the Israelites whose backwardness to this work in the times of the Gospel was foreseen by the spirit of God which dictated this Psalm sing unto the LORD let us make a joyful noise to the rock of our salvation 2 Let us †Heb. 〈◊〉 his face Isai. 3â—… 33. come before his presence b Which he will then afford us in a singular manner in his Son the Messiah in and by whom he will be visibly present with the Sons of men with thanksgiving and make a joyful noise unto him with psalms 3 For * Psal. â—…6 4. 135. 5. the LORD is a great God and a great King above * Psal. 86. 8. all gods c Above all that are accounted and called Gods Angels and Earthly Potentates and especially the false gods of the Heathens which upon Christs coming into the World were struck dumb and could no more deliver their Oracles as Platarch and other Heathens observed with admiration nor deceive the World but were forced to give place to the true God and to the knowledge and worship of him alone which was propagated among all Nations by the Gospel 4 †Heb. in 〈◊〉 In his hand d Under his Government are the deep places e Those parts which are far out of mens sight and reach and much more those that are at mens disposal of the earth ‖ Or the 〈◊〉 of the hills 〈◊〉 his the strength of the hills f The strongest or highest Mountains are under his feet and at his disposal The fence of the Verse is All the parts of the Earth whether high or low are subject to his power and providence and therefore it is not strange if all the Nations of the Earth be brought to the acknowledgment of him and if the Gentiles receive his Gospel is his also 5 †Heb. whos 's the sea is The sea is his and he made it and his hands formed the dry lands 6 O come let us worship and bow down let us kneel g By which expressions he teacheth that even in Gospel times God is to be glorified and worshipped as well with the members of our bodies as with the faculties of our Souls before the LORD our maker 7 For he is our God h In a peculiar manner and therefore it will be most unreasonable and abominable for us to forsake him when the Gentiles submit to his law and * Psal. â—…9 1â—… 80. 1. 10â—… 3. we are the people of his pasture i Whom he feedeth and keepeth in his own proper Pasture or in the land which he hath appropriated to himself and the sheep of his hand k Which are under his special care and conduct or government which is oft expressed by the hand as Numb 4. 28. and 31. 49. Judg. 9. 29. * Heb. 3. 7. 4. 7. to day l i. e. Forthwith or presently as this word is used Deut. 4. 4 8. and 27. 9. Ios. 22. 16 18 c. Or this day in this solemn day of grace or of the Gospel which the Psalmist speaks of as present according to the manner of the Prophets And this word though belonging to the following clause as appears from Heb. 3. 7. may seem to be thus placed to shew that it had some respect to the foregoing words also For the sence of the place may be this We Jews are or shall be the people of his pasture and the sheep of his hand God will still own us for his people this day i. e. in the days of the Messiah if this day or in that time we shall hear his voice Otherwise God will reject us and receive the Gentiles in our stead if ye will hear his voice m If you will hearken to his call and obey his further commands Which may be added as a necessary caution and admonition to the Israelites that they might understand and consider that Gods presence and favour was not absolutely necessarily and everlastingly fixed to them as they were very apt to believe but was suspended upon the condition of their continued obedience which if they violated they should be rejected and the Gentiles performing it should be received to his mercy And this clause may be connected either 1. with the former words as the condition of their interest in God as their God as was now said Or 2. with the following Verse If you are willing to hearken to Gods call delivered by his Son take the following counsel 8 Harden not your hearts n By wilful disobedience and obstinate unbelief rebelling against the light and resisting the Holy Ghost and his clear discoveries of the truth of the Gospel * Exod. 17. 2 7. Numb 14. 2â—… 20. 13. Deut. 6. 16. as in the †Heb. conâ—… tion provocation o As you did in that hold and wicked contest with God in the Wilderness Or As in Meribah which was the
proper name of the place where that happened and which also was called Massah as is evident from Exod. 17. 7. and Deut. 33. 8. and as in the day of temptation p In the day in which you tempted me Or as in the day of Massah i. e. when you were at Massah in the wilderness 9 When q Or In which place Which may belong either to Meribah and Massah or to the Wilderness last mentioned Or Surely as this word is oft used in Scripture as hath been observed once and again your fathers tempted me proved me and saw r Or Although or After that they saw or had seen Which is added as a just and great aggravation of their unbelief after such a sensible and evident experience of Gods power and goodness to them my works s Both my works of mercy which gave them abundant cause to trust me and my works of justice for which they had reason to fear and please me Heb. my work to wit that great and stupendous work of bringing my people out of Egypt with a strong hand and of conducting them safely through the Red Sea into the Wilderness and of destroying the Egyptians For not many more of Gods great works were done before they came to Meribah 10 Forty years long was I grieved with this generation s Or rather with that generation which then lived who were your Ancestors and said It is a people that do err in their hearts t They do not onely sin through infirmity and the violence and surprizal of temptations but their hearts are unsincere and inconstant and given to backsliding and therefore there is no hopes of their amendment Compare Psal. 78. 8. and they have not known u Or they do not know to wit with a practical and useful knowledge as that word commonly notes in Scripture They did not rightly understand nor duly consider nor seriously lay to heart They remain ignorant after all my teachings and discoveries of my self to them my ways x Either 1. my laws or statutes which are frequently called Gods ways Or rather 2. my works as it is expressed v. 9. which also are commonly so called They did not know nor consider and remember those great things which I had wrought for them and among them 11 Unto whom I sware in my wrath y Being full of just wrath against them I passed an irreversible sentence and confirmed it by an Oath of which we read Numb 14. †〈◊〉 if they 〈◊〉 〈◊〉 my 〈◊〉 that they should not enter into my rest z Into the promised land which is called the rest Deut. 12. 9. See also 1 Chron. 23 25. Psal. 132. 14. And this History the Psalmist propounds to the men of his Age not as a matter of meer speculation but as an instruction for all after Ages and particularly for those Israelites who should live in the times of the Messias that they should take heed of falling after the same example of unbelief as the Apostle insers from this place Heb. 4. 11. PSAL. XCVI This Psalm was composed by David upon occasion or at the time of the bringing of the Ark of God into the Tabernacle which David had prepared for it in Zion as may be gathered by comparing it with 1 Chron. 16. 7. 23 24 c. where almost the whole Psalm is to be found But as the Ark was an evident type of the Messiah which David very well knew as hath been oft noted before so Davids thoughts or at least the design of Gods spirit which indited this Psalm was extended beyond and above it even to the times of the Messiah and to his glorious and universal Kingdom in which not the Jews onely but the Heathen Nations also should worship the true God and kiss his Son the Messiah 1 O * â—… Chron. 16. â—… 〈◊〉 33. 3. Sing unto the LORD a new Song a Upon this new and great occasion not the removal of the Ark wherein there was nothing new but an inconsiderable circumstance of place and that not yet fixed but the coming of the Messiah and the confirming of the New Covenant by his blood and the calling of the Gentiles sing unto the LORD all the earth b All the Nations of the Earth who shall then partake of those great blessings and priviledges which are now peculiar to Israel 2 Sing unto the LORD bless his name shew forth his salvation c That great work of the redemption and salvation of the World by the Messias from day to day 3 Declare his glory among the heathen his wonders among all people d You who shall be called out of all the Heathen Nations to the knowledge of God and Christ publish this glorious and wonderful work amongst all the Heathen Nations to whom you belong or may come 4 For the LORD is great and greatly to be praised * Psal 95 3. he is to be feared above all gods e The gods of the nations as the next Verse expounds it 5 For all the gods of the nations are idols f Or nothings as they are called 1 Cor. 8. 4. and 10. 19. or vain things as the word signifies and is translated by others The sence is Though they have usurped the name and place of the Divine Majesty yet they have nothing of his nature or power in them but the LORD made the heavens 6 Honour and majesty are before him g i. e. In his presence like beams shot out from his face who is the Sun of righteousness There is an unconceivable glory and majesty in his countenance and in the place of his presence strength and beauty are in his sanctuary h Or in his holy place where he records his name and affords his presence There are the manifestations of Gods power and grace or goodness and all his perfections 7 Give unto the LORD O ye kindreds of the people i Or O ye families of the people of the World And the word families may be understood either 1. strictly and properly and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole Nations but onely to some persons taken out of every people and nation as it is expressed Revel 5. 9. or 2. more largely for nations as it is taken Gen. 12. 3. Ier. 25. 9. Zech. 14. 18. and so it may be implied that not onely some few of the Heathen people should be brought to the acknowledgment and worship of the true God as was usual in the times of the Old Testament but that whole Nations should come in to the Church of God together give unto the LORD k Ascribe to him or acknowledge to be in him glory and strength 8 * Psal. 29. â—… 2. Give unto the LORD the glory †Heb. of his name due unto his name bring an offering and come into his courts l Into
Gods strength Psal. 63. 3. and 78. 61. and the ark of his strength Psal. 132. 8. seek his face e i. e. His gracious presence in his Sanctuary and the blessed fruits of it See on Psal. 27. 8. evermore 5 Remember his marvellous works that he hath done his wonders and the judgments of his mouth f Either 1. the laws delivered from his mouth Or rather 2. the Plagues or punishments as this same word is used here v. 7. and every where which he brought upon Egypt by his meer word or command as is oft noted in the History of them in Exodus 6 O ye seed of Abraham his servants ye children of Jacob g To whom he restrains the former more general expression because these were the onely branch of Abrahams Seed to whom the following Covenant and Blessings belong his †Heb. 〈◊〉 ones chosen 7 He is the LORD our God his judgments are in all the earth h Either 1. the fame of his judgments upon the Egyptians is spread over the face of the earth Or 2. God executes his Judgments upon all Nations and people Which may be here noted as a foil to magnifie God's Grace to them who were the Monuments of his mercy when all the World besides them fell under his just severity 8 He hath remembred i Practically so as to perform it as that word is frequently used in Scripture his covenant for ever the word k The word of promise or the Covenant as is explained both in the foregoing and following words And so the word is taken Iudg. 13. 12. Luke 1. 38. which he commanded l i. e. Established or ordained or appointed as this word is oft taken as Psal. 68. 28. 71. 3. 133. 3. Isai. 13. 3. 23 11. to a thousand generations m To all generations a certain number being put for an uncertain He seems to allude to that passage Exod. 20. 6. 9 Which covenant he made with Abraham * Gen. 17. 2. 22. 16 c. 26. 3. 28. 13. 35. 11. Luke 1. 73. Heb. 6. 17. and his oath n Wherewith he ratified the Covenant with Isaac Gen. 26. 3. unto Isaac 10 And confirmed the same unto Jacob for †Heb. a statute a law o Either that it might be as firm and irrevocable as a Law or that it might have the use and force of a Law towards God because God did hereby put himself under an obligation of making it good in regard of his own truth and righteousness and to Israel for an everlasting covenant 11 Saying * Gen. 13. 15. 15. 18. Unto thee will I give the land of Canaan †Heb. the cord the lot p The portion assigned to you by lot and the designation of Divine Providence See on Deut. 32. 9. Psal. 16. 6. of your inheritance 12 * Gen. 34. 30. Deut. 26. 5. When they were †Heb. men of number but a few men in number q Heb. Men of number i. e. few who could easily be numbred very few as the next words explain it yea very few and strangers in it 13 When they went from one nation to another r Both in Canaan where there were seven Nations Deut. 7. 1. and in Egypt c. from one kingdom to another people 14 He suffered no man to do them wrong yea he reproved s Both verbally and really by his judgments See Gen. 12. 17. and 20. 3. kings for their sakes 15 Saying Touch not t Hurt not as this word is used of these very persons Gen. 26. 11 29. and elsewhere mine anointed u My Prophets as the next words explain it to wit Abraham and Isaac and Iacob as is evident who are called Gods anointed because they were eminently blessed of God and consecrated to be his peculiar people and to be Kings and Priests in their Families and replenished with the gifts and graces of the Holy Ghost in respect whereof many persons are said to be anointed in Scripture who never had any material Oyl applied to them as Psal. 45. 8. Isa. 61. 1. 2 Cor. 1. 21. And they are called Prophets because God did familiarly converse with them and revealed his mind and will to them and by them to others and because they were instructers or teachers of others in the true Religion See Gen. 18. 19. and 20. 7. and do my prophets no harm 16. Moreover †〈◊〉 41. 54. he called for x i. e. He effectually procured as this word is used 2 Kings 8. 1. Isai. 47. 1 5. 56. 7. Rom. 4. 17. a famine upon the land he brake the whole ‖ 〈◊〉 3. 1. staff of bread y i. e. Bread which is the staff or support of our animal Lives See Levit. 26. 26. Psal. 104. 15. Ezek. 4. 16. 17. * 〈◊〉 45. 5. 〈◊〉 â—…0 He sent z By the direction of his secret Providence a man before them †〈◊〉 37. 28. even Joseph who was sold for a servant 18. ‖ 〈◊〉 39. 20. Whose feet they hurt with fetters †〈◊〉 his soul 〈◊〉 〈◊〉 iron he was laid in iron a Heb. his soul came into iron Which seems to be added emphatically to aggravate his imprisonment and to shew how grievous it was to his very soul which must needs sympathize with his body and moreover was greatly vexed to consider both the great injury which was done to him and yet the soul and publick scandal which lay upon him 19. Until the time b Till which time his eminent Prudence and Innocency and Piety gave him no relief that his word c Either 1. Iosephs word or his Prophecie concerning the chief Butler and Baker which is said to come when it was fulfilled as that word is used Iudg. 13. 12 17. Ezek. 24. 24. and elsewhere But the event confutes this for Ioseph was not delivered at that time but two years after it Gen. 41. 1. Or rather 2. the word of the Lord as it follows the Pronoun Relative being here put before the Substantive to which it belongs as it is also Exod. 2. 6. Iob 33. 20. Prov. 5. 22. 14. 13. He seems to speak of that word or revelation which came first to Pharaoh in a Dream Gen. 41. 1 2 c. and then to Ioseph concerning the interpretation of it v. 15 16. For the word of the Lord is said to come not only when it comes to pass but also and most commonly when it is first revealed as Ier. 7. 1. 11. 1. 18. 1. and God is said to come when he doth reveal it as Gen. 20. 3. 31. 24. came the word of the Lord tried him d Either 1. tried his sincerity and constancy But that was not done by Gods word but by his rod. Or rather 2. discovered him to wit unto Pharaoh and his Courtiers how innocent and holy and knowing
away safe and none g Neither the Iews themselves nor the Egyptians to whose help they will trust nor any of their Confederates shall deliver it 30 And in that day they shall roar against them like the roaring of the sea h Which is violent and frightful and if one * Chap. 8. 22. look unto the land behold darkness and ‖ Or distress sorrow i Darkness to wit Sorrow the latter Word explains the former and the Particle and is put expositively as it is frequently ‖ Or when it is light it shall be dark in the destructions thereof and the light is darkned in the heavens thereof k When they look up to the Heavens as men in distress usually do they see no Light there their Comforts are wholly eclipsed and their Hopes are like the giving up of the Ghost CHAP. VI. IN the year that * 2 Kings 15. 7. king Uzziah died I * John 12. 41. saw a In a Vision or Ecstasie also the Lord b Either 1. God the Son who frequently appeared to the Patriarchs and Prophets and that sometimes in the form of a Man Or rather 2. the Divine Majesty as he subsisteth in Three Persons as may be gathered both from the Plural Number â—…s used of this Lord v. 8. and by comparing other Scriptures for God the Father is described as sitting upon a Throne Dan. 7. 9 13. and elsewhere and the Glory of God here manifested is said to be Christ's Glory Iob. 12. 41. and the Words of the Lord here following are said to be spoken by the Holy Ghost Act. 28. 25. sitting upon a throne c In the posture of a Judge to hear Causes and give Sentence high and lifted up d Towards the Roof of the Temple and ‖ Or the skirts thereof his train e Or as the Word properly signifies and is here rendred by divers the skirts or borders of him or of it to wit his Royal and Judicial Robe for he is represented as a Judge filled the temple f His glorious Robes reached down to the bottom of the Temple and were spread abroad in the Temple which was an Evidence of a more than ordinary Majesty The Temple may be here taken either 1. largely and so it includes the Courts as well as the House as that Word is oft used or 2. strictly for the House it self or for that part of the Temple in which this Vision was exhibited which may seem to have been the Porch for that was much higher than the other Parts 2 Above it stood g As Ministers attending upon their Lord and waiting to receive and execute his Commands the Seraphims h Certain holy and blessed Angels thus called from fire and burning which this Word properly signifies to represent either 1. their Nature which is bright and glorious subtil and pure and spiritual like Fire or 2. their Property of fervent Zeal for God's Service and Glory or 3 their Office and present Employment which was to execute God's Vengeance upon the Iews and to burn them up like Dross each one had six wings * Ezek. 1. 11. with twain he covered his face i Out of profound Reverence as being so sensible of the infinite distance between God and him that he durst not presume to look directly upon him and judg'd himself neither able nor worthy to behold the Brightness of his Glory and with twain he covered his feet k Either 1. his secret Parts which sometimes come under that name as Deut. 28. 57. Isa. 7. 20. 36. 12. of which see more in my Latin Synopsis upon Exod. 4. 25. And so this is done for our â—…nstruction to teach us Modesty and Chastity Or 2. their Feet properly so called as that Word is generally used from which use we should not depart without necessity which with submission seems not to be in this place And so this may signifie a sence of their own natural though not moral Infirmity and a desire that God would not too severely examine all their Ways and Actions which the feet commonly signifie because though they did not swerve from God's Commands yet they were not worthy of the acceptation nor suitable to the Dignity of so glorious a Majesty and with twain he did flie l Which signifies their great forwardness and expedition in executing God's Commands Comp. Dan. 9. â—…1 3 And †Heb. this cried to this one cried unto another m Singing in Consort the Praises of their Lord. and said * Rev. 4. 3. Holy holy holy n 〈◊〉 is repeated thrice either 1. to intimate the Trinity of Persons united in the Divine Essence or 2. that he was most eminently and unquestionably holy in his present Work of Judgment and in all his Ways such Repetitions being very frequent in Scripture for the greater assurance of the thing as Ier. 7. 4. Ezek. 21. 9. is the LORD of hosts †Heb. his glory is the fulness of the whole earth the whole earth o Not onely Conaan to which the Iews did vainly and arrogantly confine the Presence of God but all the World Which seems to have a respect to the Conversion of the Gentiles which did accompany the plenary and last Execution of this Judgment here threatned against the Jewish Nation v. 10. as is evident by comparing this with Mat. 13. 14 15. Act. 28. 19. and other places of the New Testament is full of his glory p Of the Effects and Demonstrations of his glorious Holiness as well as of his Power and Wisdom and Goodness 4 And the posts of the †Heb. threâ—… door q Together with the Door it self as if the Door was to be removed and the Temple thereby to be exposed to the view and rapine of profane Persons Such violent Motions were commonly Tokens of God's Anger moved at the voice of him that cried r To wit the Angel which cried v. 3. and the house was filled with smoak s Which elsewhere is a Token of God's Presence and Acceptance as Exod. 40. 34. 1 Kings 8. 10. but here of his Anger as Psal. 18. 8. and elsewhere 5 Then said I Wo is me for I am †Heb. cut off undone because I am a man of unclean lips t I am a great Sinner as many other ways so particularly by my Lips which being in a special manner consecrated to God by my Prophetical Office should have been intirely devoted to him But alas my Speeches either to God in Prayer or from God in Preaching and Prophecying to the People have been mixed and defiled with so much irreverence dulness distraction of Thoughts and Affections carnal Fear and many other Infirmities that I dread the thoughts of appearing before thy Judgment-seat which I see erected in this place For Isaiah had been a Prophet before this time chap. 1. 1. and was now called
a All Nations Jews and Gentiles who shall then embrace the true Faith and the Messiah as was said v. 10. and shall assemble the outcasts b That were driven and banished out of their own Land into Foreign Parts as the Word implies of Israel c Strictly so called or of the Ten Tribes as is manifest both from their opposition to Iudah in this Verse and from the mention of Ephraim in the next Verse and gather together the dispersed of Judah from the four †Heb. wings corners of the earth 13 * Jer. 3. 18. Ezek. 37. 16 22. Hos. 1. 11. The envy also of Ephraim d i. e. Of the Ten Tribes frequently called by the name of Ephraim as hath been already and frequently observed between whom and Iudah there were great Emulations and Contentions shall depart e Of Enemies they shall be made Friends and of Wolves Lambs as was said before on v. 6. they shall be united together in one Church under the Messiah keeping the Unity of the Spirit in the Bond of Peace and the adversaries of Judah f Not the Body of Ephraim for they are supposed to be reconciled and they shall not be cut off but live in love with Iudah as we see by the next Clause but those few of them which possibly may continue in their Enmity against them together with all the rest of their Adversaries shall be cut off * Chap. 9. 21. Ephraim shall not envy Judah and Judah shall not vex Ephraim g Not onely all outward Hostilities shall cease but also their inward Animosities 14 But they shall flie upon the shoulders h Either it is a Metaphor from Birds and Beasts of Prey which commonly fasten upon the Shoulders of Cattel or from Wrestlers who endeavour to catch hold of their Adversaries Shoulders that they may throw them down Or shoulder is put for a side as Numb 34. 11. Ios. 15. 8 10. or for a Part or Quarter of a Country as Deut. 33. 12. of the Philistins toward the West they shall spoil †Heb. the children of the East them i They shall subdue them Which is to be understood of the Spiritual Victory which the Jewish Messiah shall obtain by his Apostles and Ministers over all Nations in bringing them to the Obedience of his Gospel For it is the manner of the Prophets to speak of the Spiritual things of the Gospel under such Corporeal Representations of the East together †Heb. Edom and Moab shall be the laying on of their hand they shall lay their hand upon Edom and Moab †Heb. the children of Ammon their obedience and the children of Ammon shall obey them 15 And the LORD shall utterly destroy k Shall not onely divide it as of old but will quite dry it up that it may be an High-way as it is explained in the next Verse the tongue of the Egyptian sea l The Red Sea which may well be called the Egyptian Sea both because it borders upon Egypt and because the Egyptians were drowned in it which is called a tongue in the Hebrew Text Ios. 15. 2 5. as having some resemblance with a Tongue for which reason the name of tongue hath been given by Geographers to Promontories of Land which shoot forth into the Sea as this Sea did shoot out of the Main Ocean into the Land and with his mighty wind shall he shake his hand m He alludes to Moses his shaking of his Hand with the Rod of God in it over the Sea over the river n To wit of Egypt Nilus as appears both from the foregoing and from the following Words and shall smite it in the seven streams o For which Nilus is famous in all Authors and by which it emptieth it self into the Sea and make men go over †Heb. in shoes dry-shod 16 And * Chap. 19. 23. there shall be an high-way for the remnant of his people which shall be left from Assyria p As there was another High-way from Egypt in the former Verse So the sence is That all Impediments shall be removed and a way made for the Return of God's Israel from all Parts of the World He mentions Assyria because thither the Ten Tribes were carried 2 Kings 17. 23. whose Case seemed to be most desperate * Exod 14. 26 29. like as it was to Israel in the day that he came up out of the land of Egypt CHAP. XII AND in that day a When this great Work of the Reduction of God's Israel and of the Conversion of the Gentiles promised in the foregoing Chapter shall be fulfilled thou shalt say O LORD I will praise thee though thou wast angry with me thine anger is turned away and thou comfortest me 2 Behold God is my salvation b My Salvation hath not been brought to pass by Man but by the Almighty Power of God I will trust and not be afraid for the LORD JEHOVAH is my * Exod. 15. 2. Psal. 118. 14. strength and my song he also is become my salvation 3 Therefore with joy shall ye draw * Joh. 4. 14. 7. 37 38. water out of the wells of salvation c Your thirsty and fainting Souls shall be filled with Divine Graces and Comforts which you may plentifully draw from God in the use of Gospel-Ordinances which was oft signified by water both in the Old and in the New Testament He seems to allude to the State of Israel in the Wilderness where when they had been tormented with Thirst they were greatly refreshed and delighted with those Waters which God so graciously and wonderftlly afforded them in that dâ—…y and barren Land Numb 20. 11. 21. 16 17 18. 4 And in that day shall ye say * 1 Chr. 16. 8. Psal. 105. 1. Praise the LORD ‖ Or proclaim his name call upon his name declare his doings among the people d In all the earth as it follows v. 5. unto the Gentile-world who shall partake in the Blessing and will joyn with you in the praising of God for it make mention that his name is exalted 5 Sing unto the LORD for he hath done †Heb. excellency excellent things this is known in all the earth e The Knowledge of this glorious Work of our Redemption by the Messiah shall no longer be confined to Israel's Land as it hitherto hath been but shall reach to all Nations 6 * Chap. 54. 1. Zeph. 3. 14. Cry out and shout thou †Heb. inhabitress inhabitant of Zion for great is the holy One of Israel in the midst of thee CHAP. XIII THE * Chap. 21. 1. 47. 1. Ier. 50. 51. burden a This Title is commonly given to sad Prophecies which indeed are grievous Burdens to them upon whom they are laid See 2 Kings 9. 25. Ier. 23. 33 36. of Babylon b Of the
they were in perpetual fear of further Severities and Sufferings at the pleasure of their cruel Lords and Masters and from the hard bondage wherein thou wast made to serve 4 That thou * Hab. 2. 6. shalt take up f Into thy Mouth as it is fully expressed Psal. 50. 16. this ‖ Or taunting speech proverb against the king of Babylon and say How hath the oppressour ceased g This is spoken by way of Astonishment and Triumph Who would have thought this possible the ‖ Or exactness of gold golden city h As they used to call themselves which therefore he expresseth here in a Word of their own Language ceased 5 The LORD hath broken * Psal. 125. 3. the staff of the wicked and the scepter of the rulers i This is an Answer to the foregoing Question It is God's own Work and not Man's and therefore it is not strange that it is accomplished 6 He who smote the people in wrath with †Heb. a stroke without removing a continual stroke he that ruled the nations in anger k With Rigour and not with Clemency as many Conquerours have done is persecuted and none hindreth l Neither the Babylonians themselves nor their Consederates could withstand the Power of the Medes and Persians 7 The whole earth m The Inhabitants and Subjects of that vast Empire who groaned under their cruel Bondage is at rest and is quiet they break forth into singing 8 Yea the fir-trees rejoyce at thee and the cedars of Lebanon n Which were felled down for the service of her Pride and Luxury but now are suffered to stand and flourish It is a Figure usual in Sacred and Profane Writers called Prosopopâ—…ia saying since thou art laid down no fâ—…ller is come up against us 9 ‖ Or the grave Hell o Or the grave as the same Word is rendred v. 11. and in innumerable other places to which he elegantly ascribeth Sense and Speech as Poets and Oratours frequently do from beneath is moved for thee to meet thee at thy coming it stirreth up the dead for thee even all the †Heb. leaders ‖ Or great goats chief ones p Heb. the he-goats which lead and govern the Flock of the earth it hath raised up from their thrones q From their several Graves which he seems to call their thrones by way of Irony or Derision the onely Thrones now lest to them Thrones both paved and covered with Worms as is noted v. 11. in stead of their former Thrones made of Ivory or Silver and adorned with Gold and Precious Stones all the kings of the nations 10 All they shall speak and say unto thee Art thou r Who wa st King of Kings and far superiour to us in Power and Authority that didst neither fear God nor reverence Man that didst stay whom thou wouldest and keep alive whom thou wouldest Dan. 5. 19. become also weak as we art thou become like unto us 11 Thy pomp is brought down to †Heb. hell the grave s All thy Glory is lost and buried with thee and the noise of thy Viols t All thy musical and melodious Instruments which were much used in Babylon Dan. 3. 5 7 10. and were doubtless used in Belshazzar's Solemn Feast Dan. 5. 1. at which time the City was taken to which possibly the Prophet here alludes the worm is spread under thee u In stead of those rich and stately Carpets upon which thou didst frequently tread and the worms cover thee 12 How art thou fallen from heaven x From the heighth of thy Glory and Royal Majesty as Kings are sometimes called gods in Scripture so their Palaces and Thrones may be fitly called their heavens ‖ Or O day-star O Lucifer y Which properly is a bright and eminent Star which ushers in the Sun and the Morning but is here metaphorically taken for the high and mighty King of Babylon And it is a very usual thing both in Prophetical and in Profane Writers to describe the Princes and Potentates of the World under the Title of the Sun or Stars of Heaven Some understand this Place of the Devil to whom indeed it may be mystically applied But as he is never called by this Name in Scripture so it cannot be literally meant of him but of the King of Babylon as is undeniably evident from the whole Centext which certainly speaks of one and the same Person and describes him as plainly as Words can do it son of the morning z The Title of son is given in Scripture not onely to a Person or Thing begotten or produced by another but also in general to any thing which is any way related to another in which sence we read of a son of stripes Deut. 25. 2. the son of a night Ionah 4. 10. a son of perdition Ioh. 17. 12. and which is more agreeable to the present Case the sons of Arcturus Iob 38. 32. how art thou cut down to the ground which didst weaken the nations 13 For thou hast said in thine heart I will ascend into heaven a I will advance my self above the State of a weak and mortal Man Great Monarchs are easily induced be their own vain Imaginations and the Flattery of their Courtiers to entertain an Opinion of their own Divinity so far that many of them have received and required Divine Worship to be paid to them I will exalt my throne above the stars of God b Either 1. above all other Kings and Potentates whom God hath set up or 2. above the most eminent Persons of God's Church and People who are frequently called stars as Dan. 8. 10. Revel 1. 16 20. 12. 1. which sence the next Words favour I will sit also upon the mount of the congregation c I will establish my Royal Throne upon Mount Sion where the Jews meet together to worship God in the sides of the North d This is added as a more exact Description of the Place of the Temple which stood upon Mount Moriah which was Northward from the Hill of Zion strictly so called and was a part of the Hill of Zion largely so called See on Psal. 48. 2. 14 I will ascend above the heights of the clouds e To wit into Heaven as he said v. 13. I will be like the most high f In the uncontrollableness of my Power and the universal Extent of my Dominion over all the Earth 15 Yet thou shalt be brought down to hell to the sides of the pit 16 They that see thee shall narrowly look upon thee g As hardly believing their own Eyes because this Change seemed impossible to them and consider thee saying Is this the man that made the earth h All the Nations of the Earth to tremble that did shake kingdoms 17 That made the world as a wilderness and destroyed the cities
in a peculiar manner being chosen by me and consecrated to my Use and Service and inâ—…bited by 〈◊〉 People and upon my mountains g In my Mountainous Country for such 〈◊〉 was Deut. 8. 9. Psal. 133. 3. Ezek. 6. 2 3. 39. 2 â—… 17. especially about Ierusalem Psal. 125. 2. upon some of which probably his Army was lodged tread him under feet then shall his yoke depart from off them and his burden depart from off their shoulders h Which Words are â—…peated from Isa. 10. 27. where they are explained 26 This is the purpose that is purposed upon the whole earth i Upon this vast Empire now in the hands of the â—…rians and shortly to come into the hands of the 〈◊〉 〈◊〉 The whole earth is put Synechdochically for a great part of it and this is the hand k The Providence of God executing his purpose that is stretched out upon all the nations 27 For the LORD of hosts hath * â—… Châ—… â—… 6. Jâ—…b 9. 12 2â—… 1â—… Psal. 33. 11. Irov 19. 21. 21. 30. Chap. 43. 13. Dan. 4. 31 32 35. purposed and who shall disanul it and his hand is stretched out and who shall turn it back 28 In the year that * 2 Kâ—… 16. 20. king Ahaz died was this burden l This following burdensom Prophecy 〈◊〉 the Philistins who in Ahaz his time made an 〈◊〉 〈◊〉 〈◊〉 and took divers of their Cities and Villages 2 Chron. â—… â—… 29 Rejoyce not thou whole Palestina because the rod of m Most understand this of Uzziah who did then much mischief 2 Chron. 26. 6. But he was dead Thirty two years before this time and therefore their Joy for his Death was long since past Others understand it of Ahaz But he was so far from smiting them that he was smitten by them as was noted on v. 27. It seems better to understand it more generally of the Royal Race or soregoing Kings of Iudah who had been a terrible Scourge to them whose Rod might be said to be broken because that Scepter was come into the hands of slothful and degenerate Princes such as Ahaz was who had been lately broken by the Philistins and who probably was alive when this Prophecy was delivered because he here speaks of Hezekiah not as a present but as a future King It is said indeed that this burden was in the year that Ahaz died But so it might be though it was before his Death him that smote thee is broken for out of the serpents root shall come forth a ‖ Or addâ—…r cockatrice and his fruit shall be a fiery slying serpent n From the Root and Race of David shall come Hezekiah who like a Serpent shall sting thee to death as he did 2 Kings 18. 8. 30 And the first born of the poor o The People of the Jews who are brought to extreme Poverty by thy Cruelty and the Malice of other Enemies The First-born were the chief of all the Children Hence the Title of first-born is given to Persons or Things which are most eminent in their Kind as to the People of Israel Exod. 4. 22. to David Psal. 89. 27. to a grievous Death Iob 18. 13. and here to Persons eminently poor shall feed p Shall have plenty of Provisions in spight of all thine Attempts against them and the needy shall lie down in safety and I will kill thy root q I will utterly destroy thee both Root and Branch so that there shall not be a Remnant of thy People reserved as it follows It is a Metaphor from a Tree which for want of Nourishment is dried up by the Roots with famin and he shall slay thy remnant 31 Howl O gate r The gate is put either 1. Metaphorically for the People passing through the Gates or for the Magistrates and others who used to meet in the Gate for Judgment or upon other Occasions or 2. Synechdochically for the City as gates are commonly put as Ier. 22. 19. and as it is explained in the next Words cry O city s City is here put collectively for their Cities of which see 1 Sam. 6. 17. thou whole Palestina art dissolved t Heb. melted Which may be understood either 1 of the fainting of their Spirits and Courage as Exod. 15. 15. Iâ—…s 2. 9 24 c. or 2. of the Dissolution of their State for there shall come from the North u Either 1. from Iudea which lay Northward from some part of the Philistins Land But in truth Iudea lay more East than North from Iudah and therefore the Phâ—… are said to be on the west Isa. 11. 14. and never so far as I remember on the North Or 2. from Chaldaea as may be gathered 1. from the Scripture use of this Phrase which generally designs that Country as Ier. 1. 14 15. 6. 1 22. c. 2. from Ier. 47. where Destruction is threatned to the Philistins from the North v. 2. which all understand of the Chaldeans under Nebuchadnezzar And whereas it is speciously objected That this suits not with the next Verse which speaks of Zions Safety at the time of this Destruction of the Philistins whereas Zion and the Land and People of Iudah were destroyed together with the Philistins by Nebuchadnezzar I humbly conceive it may be answered That that Verse is added to express the far-differing Condition of God's People and of the Philistins in the Events of that Babylonian War and that whereas the Philistins should be irrecoverably and eternally destroyed thereby and no Remnant of them should be left as was said v. 30. God's People though they should be sorely scourged and carried into Captivity yet they should be strangely preserved and after some years delivered and restored to their own Land and Temple whereby it would appear that Zion stood upon a sure Foundation and albeit it was grievously shaken yet it could not be utterly and finally overthrown a smoke x A grievous Judgment and Calamity which is oft signified by smoke as Gen. 15. 17. Deut. 29. 20. Iâ—…el 2. 30. either because Smoke is generally accompanied with Fire or because it causeth a great Darkness in the Air for Afflictions are frequently described under the names of fire and darkness and ‖ Or he shall not be alone none shall be alone in his ‖ Or assemblies appointed times y When God's appointed time shall come for the execution of this Judgment not one Person of all that numerous Army which is signified by the smoke last mentioned shall retire and desert his Colours or lag behind the rest But they shall march with great unanimity and alacrity and none of them shall withdraw his hand till the Work be finished till the Philistins be utterly destroyed 32 What shall one then answer the messengers of the nation z What shall a Jew say to the People of other Nations who shall either be
down o By Divine Sentence and to be trodden down by their Enemies ‖ Or whose land the rivers despise whose land the rivers have spoiled p Which may be taken either 1. literally because Egypt and Ethioopia were frequently overflowed by those two great Rivers Niger and Nilus although that Overflow was rather an Advantage to the Land by making it fruitful than a Mischief Or 2. metaphorically and prophetically of the Assyrians or Babylonians breaking in upon them like a River and destroying their Land and People of which see more on Ezek. 30. For powerful Enemies invading a Country are oft compared to a River as Isa. 8. 7 8. 59. 19. Ier. 46. 7 8. 3 All ye inhabitants of the world and dwellers on the earth see ye q Take notice of what I say and God will do Or Ye shall see it you shall be Eye-witnesses of this dreadful Wo or Judgment which I am bringing upon the People of whom I have spoken The Prophet doth in a manner summon all Nations to bear witness of his Prophecy and of the Accomplishment thereof when he lifteth up an ensign on the mountains and when he bloweth a trumpet r When God shall gather together the Nations as it were by the lifting up of an Ensign or by the sound of a Trumpet to execute his Judgments upon this People Heb. as when a man lifts up an ensign upon the mountains which men can easily see and as when a man sounds a trumpet they can hear no less visible and manifest shall this Judgment of God be hear ye s Ye shall hear it as in the other Branch 4 For so the LORD said unto me I will take my rest t I will sit still and not bestir my self either to help this People or to hinder their Enemies God is said in Scripture to rest or sit still when he doth not work on the behalf of a Person or People as on the contrary he is said to bestir himself when he acts for them and I will ‖ Or regard my set dwelling consider u Or I will contemplate or look upon them to wit the People of whom I am here speaking So it is onely an Ellipsis of the Pronoun Now God's looking in Scripture is variously used sometimes in way of Favour and Mercy as Psal. 25. 18. Isa. 66. 2. c. and sometimes in a way of Anger and Judgment as Exod. 14. 24. Psal. 25. 19. and as I humbly conceive in this place I know some Learned men render this and the next Word I will look upon my dwelling place and interpret the Place of God's gracious Respect to his Church or People to preserve and deliver it in the midst of all the Confusions and Combustions that happen in the World Which Interpretation seems altogether unsuitable to the scope and Business of the Chapter which in all the foregoing and following Verses speaks of another sort of People even of the Egyptians or Ethiopians of whom therefore this Verse also must be understood or otherwise we make a breach in the Context in my dwelling-place x In Heaven the Place where God dwells and where he is said to hear Prayers 1 Kings 8. 30 32. as here to consider Men and Things as elsewhere he is said to hear and to look from heaven as 2 Chron. 6. 21. Isa. 63. 15. the Hebrew Particles bâ—…th in and mem from being put promiscuously one for another as hath been noted before like a clear heat ‖ Or after rain upon herbs and like a cloud of dew in the heat of harvest y The sence is That God would look upon them as the Sun with clear Heat looks upon Herbâ—… c. But this may be understood either 1. in way of Mercy as most take it And so the sence is That God would look out and shine forth upon his Church and People and be as comfortable and refreshing to them as the clear heat which shines upon the herbs or as others render it after the rain or as a cloud of dew is in the heat of harvest Or 2. in way of Judgment And so the sence is That God would look upon them with as uncomfortable an Influence as the Sun with a clear heat upon the herbs which are scorched and killed by it and as a cloud of the dew which brings Dew or Rain in the heat of harvest when it is unwelcome and hurtful And this sence seems best to agree with the following Verse which continueth the Metaphor of an Harvest and manifestly speaks not of refreshing but of the destruction of the Fruits thereof 5 For afore the harvest z Before they receive the End of their Hopes and finish the Work which they have designed and begun when the bud is perfect and the sowr grape is ripening in the flower a When the Bud or Flower is turned into a perfect but unripe Grape which gives hopes of a good Vintage The Body of this People are compared to a Vine-tree he b The Lord who is easily understood from the foregoing Verse and who is here represented under the Notion of an Husbandman or Vine-dresser shall both cut off the sprigs with pruning-hooks and take away and cut down the branches c In stead of the gathering of the Grapes he shall cut down the Body and Branches of the Tree and throw it into the Fire 6 They d The Sprigs and Branches being cut down and thrown upon the Ground with the unripe Grapes upon them shall be left together unto the fowls of the mountains and to the beasts of the earth and the fowls shall summer upon them and all the beasts of the earth shall winter upon them e They shall lie upon the Earth neglected by Men as being unripe and unfit for their use so that either Birds or Beasts may shelter themselves with them or feed on them both Summer and Winter You are not to understand that the Summer is appropriated to the Fowls and the Winter to the Beasts but this is onely an Elegancy of the Hebrew Language to use such Distributions of which we have many Instances in Prophetical Writings 7 In that day f Which is to be taken largely and indefinitely as it is frequently in the Prophets as we have already seen and shall more fully see hereafter At or after that time when the Judgment threatned in the foregoing Verses shall be fully and compleatly executed whereby that People will be awakened to Repentance * Zeph. 3. 10. shall there a present be brought unto the LORD of hosts of a people g The People of whom I am speaking shall present and offer themselves and their Sacrifices unto the True God He speaks of their Conversion to God and Christ by the Preaching of the Gospel the Accomplishment of which Promise is recorded in the Histories of the Church ‖ Or out-spread and polished scattered and
called is oft put for to be the city of the sun or as the Graecians call it Heliopolis which the Egyptians called On Gen. 41. 45. which was a very eminent City and a chief Seat of Idolatry being a City of Priests as Strabo reports and therefore its Conversion to the Faith was more wonderful shall be called the city ‖ 〈◊〉 of Heres 〈◊〉 of the sun of destruction 19 In that day shall there be an altar a For God's Worship not a Levitical but a Spiritual and Evangelical Altar as appears from hence because that was confined to one place Deut. 12. 13 14. The altar is put for the Worship of God as it is in many places both of the Old and New Testament And nothing is more common in the Prophets than to speak of Gospel-worship in the Phrases of the Law to the LORD in the midst of the land of Egypt and a pillar b A Monument of the True Religion Here also he alludes to the ancient Custom of erecting Pillars to God of which see Gen. 12. 7. 28. 18 c. Ios. 22. 10. 24. 26 27. at the border thereof c As before in the midst of it The meaning is There shall be Evidences of their Piety in all Places to the LORD 20 And * See Jos. â—… 20 21. 22. 27. d The Altar or Pillar last mentioned it shall be for a sign and for a witness unto the LORD e To testifie that they own the Lord for their God of hosts in the land of Egypt for they shall cry unto the LORD because of the oppressors f Being sorely distressed and finding the weakness of their Idols they shall turn unto the True God and he shall send them a Saviour and a great one g A great or mighty Saviour by a common Figure called Hendiaduo as a cloud and smoke is put for a smokie cloud Isa. 4. 5. or a Saviour and a Prince even Christ who is so called Act. 5. 31. as is evident from the whole Context which apparently speaks of Gospel-times And the emphatical Phrase here used directed them to look for an extraordinary Saviour and he shall deliver them 21 And the LORD shall be known to Egypt and the Egyptians shall know the LORD h Shall acknowledge and love and serve them for Words of Knowledge in Scripture commonly include Affection and Practice as hath been often observed in that day and shall do sacrifice and oblation i Shall worship God spiritually which yet is signified by Typical Phrases as it is Mal. 1. 11. and in many other Places yea they shall vow a vow unto the LORD and perform it k They shall not onely profess and promise Piety but shall seriously and diligently practice it 22 And the LORD shall smite Egypt he shall smite and heal it l God will afflict them by Oppressours v. 20. and otherwise and by those Afflictions he will convert and save them and they shall return even to the LORD and he shall be intreated of them and shall heal them 23 In that day * Ch. 11. 16. shall there be a high-way out of Egypt to Assyria and the Assyrian shall come into Epypt and the Egyptian into Assyria m They who were implacable Enemies one to another and both to the Church and People of God shall now be reconciled and united together in the Service of God and Love to his Church and the Egyptians shall serve n To wit the Lord who is easily understood from v. 21. 25. with the Assyrians 24 In that day shall Israel be the third o The third Party to wit in that sacred League whereby all of them oblige themselves to God with Egypt and with Assyria p These People are named because they were the most obstinate and malicious Enemies to God's Church and therefore in a special manner accursed by God but they are here put Syncchdochically for all the Gentiles even a blessing q This is peculiar to Israel who is not onely a third Party as the others are but is the most eminent and blessed of the three as being the Fountain or rather the Conduit-pipe by which the Blessing is conveyed to the other two because Christ was to be born of them and the Gospel-Church and Ordinances were first established among them and from them derived to the Gentiles in the midst of the land r Or of the earth Which may be added to imply that God's Blessing should be convey'd from and by Israel not onely to the Egyptians and the Assyrians but to all the Nations of the Earth in the midst of which the Land of Israel might well be said to lie Or of that land of which I am here speaking or the Singular Number being put for the Plural of those lands Egypt and Assyria between which Israel lay 25 Whom the LORD of hosts shall bless s Whom i. e. which People to wit Israel Egypt and Assyria expressed both in the foregoing Verse and in the following Clause of this Verse of whom he speaks as of one People in the Singular Number because they are all united into one Body and Church Or For or Because as this Particle is taken 1 Sam. 15. 15. and elsewhere the Lord of hosts shall bless him or them So this is added as a Reason why he said Israel should be a Blessing to them all saying Blessed be Egypt my people t This Title and those which follow that were peculiar to the People of Israel shall now be given to these and all other Nations of the World and Assyria the work of my hands and Israel mine inheritance CHAP. XX. IN the year that * 2 Kin. 18. 17. Tartan a A great Commander in Sennacherib's Army 2 Kings 18. 17. came unto Ashdod b An eminent and strong City of the Philistins Ios. 13. 3. 1 Sam. 5. 1. in the utmost part of the Land of Canaan towards Egypt when Sargon c What King of Assyria this was is much disputed It is well known and confessed that one and the same Person hath frequently several Names both in Scripture as hath been observed again and again and in other Authors And therefore this may be either 1. Salmaneser who when he took Samaria might also by Tartan take this Place or 2 Sennacherib who before he came to Ierusalem came up against and took all the fenced cities of Iudah 2 Kings 18. 13. of which Ashdod might be reckoned one as being in the Tribe of Iudah Ios. 13. 3. 15. 47. and taken by Hezekiah from the Philistins as it seems very probable from that Passage 2 Kings 18. 8. He smote the Philistins even unto Gaza and the borders thereof from the tower of the watchmen to the fenced city Or 3. Esarhadden Sennacherib's Son who by cutting off the first Letter is called Sarchedon Tobit 1. 21. and thence possibly by abbreviation
Sea 13 Behold the land of the Caldeans a You Tyrians who think your City impregnable cast your Eyes upon the Land and Empire of the Chaldeans or Babylonians which though now it be a flourishing Kingdom and shall shortly grow far more glorious and potent even the glory of kingdoms as it is called Isa. 13. 19. yet shall certainly be brought to utter ruine and therefore your Presumption is most vain and unreasonable this people was not b The Chaldeans at first were not a People not formed into any Commonwealth or Kingdom till the Assyrian founded it for them that dwell in the wilderness c Till Nimrod the Head and Founder of the Assyrian Monarchy built Babel Gen. 10 9. now the Head of the Chaldean Monarchy which he built for those People who then lived in Tents and were dispersed here and there in wild and waste Places that he might bring them into Order and under Government and thereby establish and promote his own Empire they set up the towers thereof they raised up the palaces thereof d The Chaldeans being by this means brought together into a Body fell to the Work of Building their City and its Towers and Palaces and thereby got Power and Dominion over their Neighbours till at last they grew the greatest of all the Monarchies that then were upon Earth and he e The Lord who is expressed before and is frequently designed in Scripture by this indefinite Pronoun he as hath been many times observed Whereby he insinuates the true Reason why neither the Chaldeans nor the Tyrians should be able to stand because the Almighty God was engaged against them brought it to ruine f Will infallibly bring that great Empire to ruine He speaks of a future thing as if it were already past as the Prophets use to do The Chaldeans shall now return to their first Nothing and become no People again 14 Howl ye ships of Tarshish for your strength g The City of Tyre where you found Safety and Wealth is laid waste 15 And it shall come to pass in that day that Tyre shall be forgotten h Neglected and forsaken by those who used to resort thither seventy years i During the whole time of the Jewish Captivity in Babylon For Tyrus was taken by Nebuchadnezzar Ier. 27. 3 8. Ezek. 26. 7. a little after the taking of Ierusalem and was restored by the favour of the Persian Monarchs after the Return of the Jews from the Captivity of Babylon according to the days of one king k Either 1. of the Kingdom of Babylon which lasted so long after this time the Word king being put for kingdom as it is Dan. 7. 17. 8. 21. or 2. of one Royal Race of Nebuchadnezzar including his Son and his Son's Son in whom his Family and Kingdom were to expire as we read Ezek. 28. 7. after the end of seventy years †Heb. it shall be unto Tyre as the song of an harlot shall Tyre sing as an harlot l She shall by degrees return to her former State of Prosperity and Traffick whereby she shall easily entice the Merchants of the World to converse and trade with her as Harlots use to entice their Customers by Lascivious Songs 16 Take an harp go about ‖ Or O city the city m As Harlots use to do to allure Customers thou harlot n So he calleth Tyre partly because she enticed Merchants to deal with her by various Artifices and even by dishonest Practices as Harlots use and partly because of the great and general Uncleanness which was both committed and tolerated in it that hast been forgotten make sweet melody sing many songs that thou mayst be remembred o By those who had forgotten thee v. 15. 17 And it shall come to pass after the end of seventy years that the LORD will visit Tyre p To wit in mercy as this Phrase is used Ruth 1. 6. Psal. 65. 9. and elsewhere and she shall turn to her hire q The Hebrew Word properly signifies the hire of an harlot which agrees well with the fornication in the next Clause although these Phrases are not to be understood properly but metaphorically of Trading or Commerce with others and shall commit fornication with all the kingdoms of the world r Shall trade promiscuously with People of all sorts and Nations as Harlots entertain all Comers upon the face of the earth 18 And her merchandise and her hire shall be holiness to the LORD s He speaks not here of what the Tyrians would do immediately after their Restitution but some time after it even in the days of the Messiah of which even some of the Jewish Rabbies understand it and to which the Prophets have a special respect in their several Prophecies and Isaiah among and above the rest of them So this is a Prophecy concerning the Conversion of the Tyrians to the True Religion of the Accomplishment whereof something is said Acts 21. 3 4 5. and more in other Authors it shall not be treasured nor laid up t Either out of Covetousness or for the service of their Pride and Luxury as they formerly did but now they shall freely lay it out upon Pious and Charitable Uses for her merchandise shall be for them that dwell before the LORD u For the Support and Encouragement of the Ministers of Holy Things who shall teach the good Knowledge of the Lord who dwell in God's House and minister in his Presence the Support of such Persons being not onely an Act of Justice and Charity but also of Piety and of great use and necessity to maintain and propagate Religion in the World Although this doth not exclude but rather imply their Liberality in contributing to the Necessities of all Christians to eat sufficiently and for †Heb. 〈◊〉 durable clothing CHAP. XXIV BEhold the LORD maketh the earth a Or the land to wit of Canaan or Israel or Iudaea It is usual with all Writers when they write of their own Country to call it the land by way of eminency There are many things in this Prophecy which manifestly concern this Land and People and nothing at least before v. 21. which may be taken as a new and additional Prophecy which is necessarily to be understood of other Nations But this I speak with submission and due respect to those Learned and Judicious Interpreters who take this to be a Prophecy against Iudaea and all the neighbouring Nations empty and maketh it waste b He will shortly make it waste first by the Assyrians and then by the Chaldeans and †Heb. perverteth the face thereof turneth it upside down c Bringeth it into great disorder and confusion and scattereth abroad the inhabitants thereof 2 And it shall be as with the people so with the ‖ Or prince * Hos. â—… 9. priest d The approaching
River yet they shall be freed from the disadvantage of it which is That the Enemies may come against them in Ships for no Galleys nor Ships of the Enemies shall be able to come into this River to annoy them 22. For the LORD is our judge t To judge for us to plead our Cause against our Enemies as the ancient Judges of Israel did Iudg. 2. 16. the Lord is our * Jam. 4. 12. †Heb. statute-maker lawgiver u Our chief Governour to whom it belongs to give Laws and to defend his People the LORD is king he will save us 23 ‖ Or they have forsaken thy tacklings Thy tacklings are loosed x He directeth his Speech to the Assyrians and having tacitely designed their Army under the notion of a gallant Ship ver 21. he here represents their broken and undone condition by the Metaphor of a Ship tossed in a tempestuous Sea having her Cables broken and all her Tacklings loose and out of order so as she could have no benefit of her Masts or Sails and therefore is quickly broken or swallowed up by the Sea they y The Assyrians of whom he still speaks as in the first Clause he spake to them could not well strengthen their mast they could not spread the sail then is the Prey of a great spoil divided the Iame take the prey z They who came to spoil and prey upon my People shall become a prey to them and shall be forced to flee away so suddenly that they shall leave so many Spoils behind them that when strong and active Men have carried away all that they desired there shall be enough left for the Lame who come last to the Spoil The general Sence of the place is That God's People shall be Victorious over all their Enemies 24. And the inhabitants a To wit of Ierusalem God's people shall not say I am sick b Shall have no cause to complain of any sicknes or calamity shall be fully delivered from all their Enemies and evil Occurrents shall enjoy perfect tranquility and prosperity the people that dwell therein shall be forgiven their iniquity c This may be added Either 1. as the Reason of the foregoing priviledge Their Sins the main causes of all their Distresses shall be pardoned and therefore their Sufferings the effects of Sin shall cease Or 2. as an additional Favour They shall not onely receive from me a glorious Temporal Deliverance but which is infinitely better the pardon of all their Sins and all those spiritual and everlasting Blessings which attend upon that Mercy CHAP. XXXIV 1. COme near ye nations to hear and hearken ye people a Let the People of all Nations take notice of what I am about to say and do as that wherein they are generally concerned and by the consideration whereof they may if they will be instructed and so delivered from the Calamity here denounced let the earth hear and †Heb the fulness thereof all that is therein the world and all things that come forth of it b Heb. All the off-springs of it Either 1. all the Trees and Fruits and other productions of it For it is usual with the Prophets by a Figure to turn his Speech to these senseless Creatures Or 2. all the Inhabitants of the World as the Chaldee and other Ancients restrain and understand this general Expression which also is Emphatical and admonisheth the proud and insolent Sons of Men of their mean and obscure Original that how great and glorious soever they may seem to themselves or others yet in truth they are but a better sort of Mushromes springing out of the Earth for Dust they are and unto dust they must return as was said Gen. 3. 19. 2. For the indignation of the LORD is upon all nations c Not onely upon the Assyrians and those Nations which were Confederate with them in this Expedition but upon all other Enemies of my People whatsoever and his fury upon all their armies he hath utterly destroyed them d He will infallibly Destroy all of them he hath delivered them to the slaughter 3. Their slain also shall be cast out e Into the Fields where they shall lie unburied and be left for a prey to all ravenous Birds and Beasts Whereby he implies either the vast Numbers which shall be Slain so as they could not have time or place to Bury them Or the curse of God upon them and the Peoples contempt and abhorrency of them and * Joel 2. 20. their stink shall come up out of their carcases and the mountains f About Ierusalem where they are supposed to be gathered to Fight against Ierusalem as the Assyrians now were and as other Enemies afterward would be Zech. 12. 2. 14. 2. shall be melted with their blood g Shall be filled with their Blood which shall run down abundantly from the Mountains with great force and dissolve and carry down part of the earth of the Mountains with it as great showers of Rain frequently do 4. And all the host of heaven h The Sun and Moon and Stars which frequently come under this name in Scripture as Deut. 4. 19. and 17. 3. and elsewhere shall be dissolved i Shall seem to be dissolved So great shall be the confusion and consternation of Man-kind as if all the frame of the Creation were broken into pieces Some understand this of the general Judgment which some passages here following will not permit But it is a very usual thing for Prophetical Writers both in the Old and New-Testament to represent great and general Calamities in such words and phrases as properly agree to the Day of Judgment as on the contrary The glorious Deliverances of God's People are set forth in such Expressions as properly agree to the Resurrection from the Dead See Ezek. 37. 7. Ioel. 2. 31. 3. 15. Revel 6. 12 13. and the heavens shall be * Rev. 6. 14. rolled together as a scroll k Heb. as a book for Books were then written in Scroles which they usually rolled up together and when they were so no Man could â—…ead any word in it and no more shall any Man be able to see those goodly Lights of Heaven for they shall all be obscured and confounded This Phrase is used also Isa. 8. 1. Revel 6. 14. and all their host shall fall down as the leaf that falleth off from the vine l When it is withered and as a * Rev. 6. 13. falling fig m Which falleth either through great Maturity or being thrust out by green Figs coming forth or by any other accident from the fig-tree 5. For * Jer. 46. 10. my sword shall be bathed n In the Blood of these People Heb. Is or shall be made drunk in heaven o Either 1. in my Church which is called Heaven Dan. 8. 10. Revel 4. 1.
following Chapters is for the substance of it and almost wholly in the same words contained 2 Kings chap. 18. 19. 20. It is fitly inserted here to explain and confirm some of the foregoing Predictions It may seem to have been first Written by this Prophet and from him to have been taken into the Book of Kings to compleat that History CHAP. XXXVII 1. ANd * 2 Kin. 19. 1. c. it came to pass when king Hezekiah heard it that he rent his clothes and covered himself with sackcloth and went into the house of the LORD 2. And he sent Eliakim who was over the houshold and Shebna the scribe and the elders of the priests covered with sackcloth unto Isaiah the prophet the son of Amoz 3. And they said unto him Thus saith Hezekiah This day is a day of trouble and of rebuke and of ‖ Or provocation blasphemy for the children are come to the †Heb. breach or breaking place that is the mouth of the Womb. birth and there is not strength to bring forth 4. It may be the LORD thy God will hear the words of Rabshakeh whom the king of Assyria his master hath sent to reproach the living God and will reprove the words which the LORD thy God hath heard wherefore lift up thy prayer for the remnant that is †Heb. found left 5. So the servants of king Hezekiah came to Isaiah 6. And Isaiah said unto them Thus shall ye say unto your master Thus saith the Lord Be not afraid of the words that thou hast heard wherewith the servants of the king of Assyria have blasphemed me 7. Behold I will ‖ Or put a spirit into him send a blast upon him and he shall hear a rumour and return to his own land and I will cause him to fall by the sword in his own land 8. So Rabshakeh returned and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish 9. And he heard say concerning Tirhakah king of Ethiopia He is come forth to make war with thee and when he heard it he sent messengers to Hezekiah saying 10. Thus shall ye speak to Hezekiah king of Iudah saying Let not thy God in whom thou trustest deceive thee saying Ierusalem shall not be given into the hand of the king of Assyria 11. Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered 12. Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Telassar 13. Where is the king of Hamath and the king of Arphad and the king of the city of Sepharvaim Hena and Ivah 14. And Hezekiah received the letter from the hand of the messengers and read it and Hezekiah went up unto the house of the LORD and spread it before the LORD 15. And Hezekiah prayed unto the LORD saying 16. O LORD of hosts God of Israel that dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 17. Incline thine ear O LORD and hear open thine eyes O LORD and see and hear all the words of Sennacherib which hath sent to reproach the living God 18. Of a truth LORD the kings of Assyria have laid wast all the †Heb. lands nations and their countreys 19. And have †Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 20. Now therefore O LORD our God save us from his hand that all the kingdoms of the earth may know that thou art the LORD even thou onely 21. Then Isaiah the son of Amoz sent unto Hezekiah saying Thus saith the LORD God of Israel Whereas thou hast prayed to me against Sennacherib king of Assyria 22. This is the word which the LORD hath spoken concerning him The virgin the daughter of Zion hath despised thee and laughed thee to scorn the daughter of Ierusalem hath shaken her head at thee 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high even against the holy One of Israel 24. †Heb. by the hand of thy servants By thy servants hast thou reproached the Lord and hast said By the multitude of my chariots am I come up to the height of the mountains to the sides * Jer. 22. 6 7. of Lebanon and I will cut down †Heb. the talness of the Cedars thereof and the choice of the fir-trees thereof the tall cedars thereof and the choice fir-trees thereof and I will enter into the height of his border and ‖ Or the forrest and his fruitful field the forrest of his Carmel 25. I have digged and drunk water and with the sole of my feet have I dried up all the rivers of the ‖ Or fenced and closed besieged places 26. ‖ Or hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid wast and defenced cities to be ruinous heaps Hast thou not heard long ago how I have done it and of ancient times that I have formed it now have I brought it to pass that thou shouldst be to lay wast defenced cities into ruinous heaps 27. Therefore their inhabitants were †Heb. short of hand of small power they were dismayed and confounded they were as the grass of the field and as the green herb as the grass on the house tops and as corn blasted before it be grown up 28. But I know thy ‖ Or sitting abode and thy going out and thy coming in and thy rage against me 29. Because thy rage against me and thy tumult is come up into mine ears therefore will I put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest 30. And this shall be a sign unto thee Ye shall eat this year such as groweth of it self and the second year that which springeth of the same and in the third year sow ye and reap and plant vineyards and eat the fruit thereof 31. And †Heb. the escaping of the house of Judah that remaineth the remnant that is escaped of the house of Iudah shall again take root downward and bear fruit upward 32. For out of Ierusalem shall go forth a remnant and †Heb. the escaping they that escape out of mount Zion the * 2 Kin. 19. 31. Chap. 9. 7. zeal of the LORD of hosts shall do this 33. Therefore thus saith the LORD concerning the king of Assyria He shall not come into this city nor shoot an arrow there nor come before it with shields nor cast a bank against it 34 By the
published and established his law or doctrine as this Iudgment is expounded in the next clause among the nations of the Earth And this word till respects onely the time past but not the time come as if he would then fail or be discouraged when once he had set Iudgment in the Earth which is contrary to reason and to other evident Scriptures And so this word is used Gen. 28. 15 Psal. 71. 18. Mat. 1. 25. and the isles s The Countries remote from Iudea to which Gods Law was now confined as this word is oft used shall wait for his Law t Shall gladly receive his Doctrine and commands from time to time 5. Thus saith God the LORD * Chap. 44. 24. Zech. 12. 1. he that created the heavens and stretched them out he that spread forth the earth and that which cometh out of it he that giveth breath unto the People upon it and spirit to them that walk therein u This large description of Gods infinite power is here seasonably added to give them assurance of the certain accomplishment of these great and wonderful promises which otherwise would seem incredible 6. I the LORD have called thee in righteousness x To declare my righteousness as is said Rom. 3. 26. or my faithfulness which is frequently called Righteousness in Scripture according to my promise long since made and oft renewed As the former verse asserted Gods Power so this clause declares his will and firm purpose and obligation to effect this work and both together evince the certainty and necessity of it and will hold thine hand y Will give thee counsel and strength for thine high and hard work and will keep thee z That thou shalt not fail in nor be hindred by thine enemies from the accomplishment of thy work and give thee for * Chap. 49. 8. a covenant a To be the Angel of the Covenant as Christ is called Mal. 3. 1. or the Mediator in and by whom my Covenant of Grace is made and confirmed with mankind of the people b Either of my People the Iewes Or Indefinitely or universally of all People not onely Iews but Gentiles also as it follows for * Chap. 49. 6. Luk. 2. 32. Act. 13. 47. a light of the Gentiles c To enlighten them with true and saving knowledge and to direct them in the right way to true happiness from which they had miserably wandred He alludes to Gods fiery Pillar which enlightned and directed the Israelites in the Wilderness 7 To open the blind eyes d The eyes of their minds blinded with long ignorance and deep prejudice and inveterate error and by the Power and Policy of the God of this World 2 Cor. 4. 4. which nothing but the almighty Power of God could cure to bring out the prisoners e Sinners who are taken Captive by the Devil at his will as we read 2 Tim. 2. 26. and as daily experience sheweth and who are enslaved and chained by their own lusts and made Free-men onely by Christ Ioh. 8. 32 36. Compare this portion of Scripture with Isa. 61. 1. and both with Luke 4. 17 18 19 20 21. Where it is said to be fulfilled in and by Christ. from the prison and them that sit in * Chap. 35. 5. 61. 1. Luk. 4. 18. Heb. 2. 14. 15. darkness out of the prison-house 8. I am the LORD f Heb. Iehovah Who have all being in and of my self and give being to all my Creatures and to all my promises as this name signifies the everlasting and unchangeable and omnipotent God who therefore both can and will fulfill all my promises and plead the cause and set up the Kingdom of my Son in spight of all opposition and destroy all those Idols which are set up against him and me that is my name g Which I must own and justifie to the World He seems to allude to Exod. 3. 14 15. and 6. 3. and my * Chap. 48. 11. glory will I not give to another neither my praise to graven images h I will not any longer suffer that Honour and Worship which is peculiar to me to be given to Idols as it hath been but I will by Christ and the Gospel abolish Idolatry in the World 9. Behold the former things are come to pass and * Chap. 43. 9. 10. 44. 7 8. 46. 9 10. new things do I declare i As all things which I have formerly promised or foretold have exactly come to pass in their proper seasons and not one of them failed as was noted Iosh. 23. 14. So you have great reason to believe that what I now promise though it be new and strange to you shall infallibly be accomplished before they spring forth I tell you of them k That when they come to pass you may know that I am God and that this is my Work Compare Iohn 13. 19. 10. * Psal. 33. 3. Sing unto the LORD a new Song l Upon this new and great occasion the calling and salvation of the World by Christ. and his praise from the end of the earth m All Nations from one end of the Earth to another who shall be sharers in this Mercy ye that go down to the sea and †Heb. the fulness thereof all that is therein the isles and the inhabitants thereof n You that go by Sea carry these glad tidings from Iudea where Christ was born and lived and died and published the Gospel unto the remotest parts of the Earth that they may joyn with you in singing forth Gods praises for his marvellous kindness and grace to them 11. Let the wilderness o Those parts of the World which are now like a Wilderness not literally for he speaks of their Cities in the next clause but spiritually desolate and forsaken of God dry and destitute of the waters of Gods grace and barren of all good fruits and the cities thereof lift up their voice the villages that Kedar p The Arabians which were an Heathenish and Barbarous People and well known to the Iews and are synecdochically put for all Nations in the same circumstances doth inhabit let the inhabitants of the rock sing let them shout from the top of the mountains q Having mentioned Cities and Villages he now adds those who dwell upon Rocks and Mountains which are commonly more savage and ignorant than others and therefore harder to be taught and reformed 12. Let them give glory unto the LORD and declare his praise in the islands r In the remotest parts of the world as well as in Arabia which was near to them 13. The LORD shall go forth s To wit to war or battle as this Phrase is used Numb 1. 3 18. 2 Sam. 11. 1. as a mighty man he shall stir up jealousie t He shall stir up himself and his strength and
them to howl x By their tyrannical and unmerciful usage of them saith the LORD and my name continually every day is * Ezek. 36. 20 23. Rom. 2. 24. blasphemed y In stead of that praise and service which the Babylonians owe me for all their successes and Conquests they blaspheme me as if I wanted either Power or Goodwill to save my People out of their hands 6 Therefore my people shall know my name z They shall have sensible Experience of my infinite power and goodness in fighting for them and against you whereby they shall be able to put your blasphemous Tongues to silence therefore they shall know a Which word is understood from the foregoing clause as is very frequent in Scripture in that day b When I shall redeem my People which work was begun by the return of the Jews from Babylon and afterwards carried on and at last perfected by the coming of the Messiah that I am he that doth speak behold it is I c That all these promises are not the words of a weak or fickle or deceitful man but of him who is the Omnipotent and Unchangeable and Covenant-keeping God Or thus That I who have formerly spoken to you by my servants the Prophets for it was the Spirit of Christ which was and spake in them 1 Pet. 1. 11 do now speak to you in my own person being cloathed with flesh Which agrees well as with the Analogy of Faith and with divers other Scriptures so particularly with the next verse and with divers following passages which so evidently speak of the person and Kingdom of Christ that they cannot without great force be understood of any other 7 * Nah. 1. 15. Rom. 10. 15. How beautiful d These are words of rejoicing and admiration They are exceeding precious and acceptable upon the mountains e Of Zion and Moriah which are somtimes mentioned as one Mountain and sometimes as two Or in the mountainous Country of Iudaea to which these glad tidings were brought and from which they were spread abroad into other Countries are the feet f Which carry this welcome messenger or the messenger himself of him g Or of them For the singular number is oâ—…t put for the plural although it may be here emphatically used to signifie that although there were many Messengers yet one was the chief and Lord of the Embassy whose coming was more acceptable than the rest which suits excellently to the Messiah who is called the messenger of the Covenant Mal. 3. 1. and is oft said to be sent by God as Ioâ—… 6. 38. 8. 16 18. c. to publish the glad tidings of Salvation that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation h Those emphatical and repeated Expressions are a sufficient evidence that somthing further and better is here intended than their deliverance out of Babylon which in itself was but a very imperfect work and reached at first but to a few of that numerous People and was attended with many fears and sorrows and remainders of their bondage Ezra 9. 8 9. Neâ—…em 1. 3. and that although that was the beginning of these glad tidings yet they extended much further even to the coming of Christ by whom alone true Peace and Salvation were procured that saith unto Zion Thy God reigneth i It is true this might in some sort be said when God so over-ruled the affairs of the World and the heart of Cyrus that his People were freed from the Babylonish Captivity and restored into and setled in their own Land Although he that considers the state of Gods People in their own Land after their return will find that the reign of God in and over the World was not then either very conspicuous or glorious And therefore it seems far more reasonable to understand it of the days of the Messiah when God did discover and exercise his dominion over the World far more eminently than ever he had done from the beginning of the World until that time 8 Thy watchmen k Thy Ministers who shall descry the approach and coming of this heavenly King and Kingdom shall lift up the voice l Partly to give notice to all People of these glad tidings and partly by way of exultation to sing forth the Praises of God for this glorious day and Mercy as it here follows with the voice together shall they sing for they shall see m They shall understand and so be able to teach Divine Mysteries eye to eye n Very distinctly and clearly and familiarly their Eyes beholding the Eyes of this King of Glory as it is said of Zedekiah Jer. 34. 3. Thine Eyes shall behold the Eyes of the King of Babylon and as it is said Mouth to Mouth Numb 12. 8. and Face to Face Gen. 32. 30. Exod. 33. 11. Numb 14. 14. They shall see with their bodily Eyes the King of the Church or the Word made Flesh as they are said to have done Ioâ—… 1. 14. 1 Ioh. 1. 1. They shall be Eye and Ear-witnesses of the Words and Works of Christ and therefore their Testimony of these things shall be more certain and valuable when the LORD shall bring again Zion o When God shall compleat the work of bringing his Church out of Captivity which was begun at the return out of Babylon and perfected by Christs coming into the World 9 Break forth into joy * Ch. 49. 13. 55. 12. sing together ye waste places of Jerusalem p For you shall be restored unto your former and a far greater fertility for the LORD hath comforted his people he hath redeemed Jerusalem 10 The LORD hath made bare his holy arm q Hath discovered and put forth his great power which for a long time hath lain hid and seemed to be idle in the eyes of all the nations and * Ps. 98. 2. Luk. 3. 6. all the ends of the earth shall see the salvation of our God r All Nations of the World shall with astonishment behold the wonderful Work of God first in bringing his People out of Babylon and afterwards in their Redemption by Christ. 11 * Ch. 48. 20. 2 Cor. 6. 17. Rev. 18. 4. Depart ye depart ye go ye out from thence s Make haste O ye banished â—…ews to depart out of Babylon into your own Land that there I may meet with you and bless you and perform those further and greater things which I have promised there to do for you And this invitation was the more necessary because God foresaw that a great number of the Jews would upon worldly considerations continue in those forein Countrys in which they were settled and be very backward to return to the Holy Land touch no unclean thing t And when you go thence take heed that you carry not along with you any
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
be now almost void of Inhabitants it shall be impeopled again but thou shalt be called f i. e. Be as you have frequently had such instances ‖ That is my delight is in her Hephzi-bah g My delight is in her a new Name agreeing with her new Condition and thy land ‖ That is married Beulah h Married agreeing to her new Relation she shall be as one well married to the great improvement of her state Ier. 3. 14. Hos. 2. 18 19 20. for the LORD delighteth in thee and thy land shall be married i Thou shalt see the encrease of thy Children again in thy Land as the fruit of thy married condition which by reason of thy being forsaken of thy Husband were in a manner wasted and decayed And this refers to the great enlargement of the Church in the Gospel days Or rather shall be possessed as the word baâ—…l properly signifies and so it answers to desolate thou shalt be no more desolate but possessed and this helps to solve a difficulty in the next verse which otherwise may seem an impropriety That the Sons should marry the Mother 5 For as a young man marrieth a virgin k This is delivered as a demonstration of what was said in the close of the 4th verse and it is said Young and Virgin to note their suitableness not Old and Young but such as may delight each in other signifying that mutual content that would be in all parties thus it was at the first preaching of the Gospel Act. 2. 41 to 47. so shall thy sons l Whereas it is improbable that the Spirit of God should carry on so sacred a Prophecy by a similitude so abhorrent â—…o Nature the Son should marry the Mother the scruple is easily satisfied by taking the word in its right signification to possess as in the foregoing verse reading it thus as a young man marrieth or possesseth a Virgin so shall thy Land be inhabited or possessed by thy Sons they shall dwell with thee as a man dwells with his Wife and thus the LXX And it is said Sons to distinguish them from strangers by whom she should not any longer be inhabited but by her own natives and expressed by marrying to signifie not only their unity of affection in the evenness of their living but of Faith in their common profession called the Common Faith Tit. 1. 4. according to which Paul calls him his Son marry thee and †Heb. with the joy of the bridegroom as the bridegroom rejoiceth m Taketh delight in her so shall thy God viz. Christ God and Man in thee see ver 4. Christ is often called a Bridegroom and his Church a Bride 2 Cor. 11. 2. Rev. 21. 2 9. over the bride so * Ch. 65. 19. shall thy God rejoice over thee 6 * Ezek. 3. 17. 33. 7. I have set watchmen n Understand by these either 1. Angels as they are called Dan. 4. 13 23. Or 2. Magistrates see chap. 56. 10. Or rather 3. Ministers When once the Church shall be restored again God will undertake for its Safety and Protection partly by Magistracy and partly by Ministry whom he here by a Metaphorical Allegory calls Watchmen but the next words seem principally to intimate Spiritual Watchmen thy spiritual safety Heb. 13. 17. and said to be upon the Walls as being thence able to espy dangers at the greater distance Cant. 1. 7. upon thy walls O Jerusalem which shall never hold their peace day nor night o There shall be a most vigilant and industrious Ministry their constancy being intimated by Day and Night either in Praying or Teaching or warning this being their Office ‖ 〈◊〉 that are the Lords remembrancers Ch. 43. 26. ye that make mention p i. e. Are his servants To make mention of one is according to the Hebrew Phrase to be servant to him of whom we make mention ch 26. 13. And here especially are meant his Servants in ordinary his Remembrancers either such as put God in mind of his Promise like such Officers that great Men have about them on purpose to mind them of the publick affairs Or such as make the Lord to be remembred putting his People in mind of him of the LORD keep not silence q This seems to be the charge that he gives to his Watchmen that they never prove remiâ—…s or negligent 7 And give him no †Heb. silencâ—… rest r The same with the foregoing Verse and very acceptable to God Luke 11. 8 9 10. till he establish and till he make Jerusalem a praise in the earth s By sending the Messiah and those Labourers into his Vineyard whereby the Church may be established and settled on sure foundations and so become matter of Praise to God All the Nations may praise him for her Psal. 67. 3 4. Or that she may be praised and become renowned and famous in the Eyes of the World see ch 60. 9. 61. 9 11. 8 The LORD hath sworn by his right hand t This and the next Verse are much to the same purpose wherein the Prophet to encourage them to their industrious endeavours tells them that the Lord had sworn to see to the prosperity of Jerusalem And he names the Hand to signifie his faithfulness as the giving of our hand notes our Fidelity and Arm to signifie his Power the Arm of his strength i. e. his strong Arm these being eminently to be engaged and put forth for his People he swears by them and by the arm of his strength †Heb. If I give c. surely u Or Iâ—… I give an usual Aposiopesis an abrupt form of swearing implying somthing of an imprecation as great as can be expressed q. d. never account me Faithful or Almighty if I accomplish not this I will no more * Deu. 28. 31. c. Jer. 5. 17. give thy corn tâ—… be meat for thine enemies and the sons x See ch 61. 5. of the stranger shall not drink thy wine for the which thou hast laboured y The meaning is that Meat and Drink and all necessaries that thou hast laboured for the Babylonians took away from thee but now it shall be so no more he will not give thee up to the Will of thine Enemies 9 But they that have gathered it z i. e. The Wine mentioned in the former verse that have brought it from their several Vineyards and laid it up in their Cellars every one shall eat the fruit of his own labours thou shalt not sow and another reap as formerly shall eat it and praise the LORD a They themselves shall praise him viz. for his Bounty and Goodness and others also that shall be partakers with them God will be bountiful and they shall be thankful and they that have brought it together shall drink it * See Deu. 12. 12. 14. 26. 16. 11
that wherein God delighted not God accounts that those do not heaâ—… who do not obey his will but they did evil before mine Eyes and chose that in which I delighted not 5 Hear the word of the Lord you that * V. 2. tremble at his word s The Prophet turneth his discourse from denâ—…uncing judgment against the Idolaters and formalists amongst the Jews to such as feared God whose religion is described by a trembling at his word as v. 2. such a turning of the Prophets discourse was ch 50. 10. ch 51. 1. 7. The same words belong not to Saints and presumptuous Sinners your brethren t Your Brethren by Nation or by external profession in Religion tho â—…alse brethren Gal. 2. 4. Thus Paul calls all the rejected â—…ews Brethren Rom. 9. 3. that hated you that cast you out u That either shut you out of their intimate society or which is more probable excommunicate and cast you out of their Synagogues or cast you out of their City and some of you out of the world Iohn 9. 35. 22. Iohn 16. 2. for my names sake x i. e. For my sake for your owning me and adherence to mâ—… law said said * Ch. 5. 1â—… Let the Lord be glorified y Either mocking you as the Jews did Christ 〈◊〉 hanging upon the cross Mat. 27. 43. Luke 23. 35. thus they mocked at David Psal. 42. 3. Or Let the Lord be glorified thinking they did God good service Ioâ—…n 16. 2. but he shall appear to your joy and they shall be ashamed z There will come a day when God shall appear and let them know his judgment concerning their violence and rage then you shall have joy and they shall be ashamed 2 Thes. 4. 16 17 18. 6 A voice of noise from the city a The expression of a Prophetical extasy as much as methinks I already hear a voice of noise rather a sad and affrighting noise then the noise of Triumphers as some think yea it comes not from the City only but from the Temple wherein these formalists have so much gloried and reposed so much confidence there is a noise of Soldiers slaying and of the Priests or poor people fled thither shrieking or crying out a voice from the temple a voice of the Lord that rendreth recompence to his Enemies b A voice of the Lord not in thunder which is sometimes called so Psal. 29. 3 4 5 c. but that rendreth recompence to his enemies Thus the noise of Soldiers the roaring of Guns the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies as if a thing at that time doing 7 Before she travailed she brought forth before her pain came she was delivered of a man-child c The whole verse is expressive of a great and sudden salvation which God would work for his Church like the delivery of a woman and that of a man-child before her travel and without pain The onely doubt is whether it referreth to the deliverance of the People out of Babylon or the worlds surprizal with the Messiah and the sudden and strange propagation of the Gospel and it is a question not easily determined The delivery of the Jews out of Babylon indeed was without struglings or any pain not like their deliverance from Egypt after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus but it seems not to have been sudden only as to the day hour manner for Daniel understood by Books that the time was come Dan. 9. 2. and the people had a prospect of it 70 years before Ier. 25. 12. 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ and the sudden propagation of the Gospel The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their â—…ond dreams 8 Who hath heard such a thing d The Prophet calls either to the whole world or to such as feared God amongst the Iews to admire God in his stupendious works of Providence either in the easie manner of the deliverance of the Jews out of the Captivity of Babylon without any pain without so much as one throw or else in the erecting of his Gospel Church into which all the Jews that received Christ were gathered as well as the Gentiles making both one Eph. 2. 14. who hath seen such things e Which seems to be meant by the Earths bringing forth in one day as great a work of Providence as if all the women in the world should have brought forth in a day or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon God put it into the hearts of multitudes to go up Exod. 1. 5 ch 2. 1 2 c. Or as soon as the voice of the Gospel put the Church of the Jews into her Travel in Iohn the Baptists Christ's and the Apostles times it presently brought â—…orth In Iohn Baptist's time the Kingdom of Heaven suffered violence and the violent took it by force Mat. 11. 12. and it continued so as 3000 were converted at Peters Sermon Acts 2. The Gentiles were the Children of Zion being planted into their stock the law of the Gospel first going out of Zion 9 Shall I bring to the birth and not ‖ Or 〈◊〉 cause to bring forth saith the Lord g The work before spoken of seemeâ—…h not after the manner of men who do things that are great gradually nor in an ordinary course of nature whose motions also bring things by degrees to their perfection but you must consider who it is that speaketh saith the Lord now as is the God so is his strength Again men may undertake things and for want of power not bring them to perfection but shall I do such a thing I have by many prophecies and promises secured you in the expectation of such a thing and shall I not by my Providence effect it I that in the ordinary course of my providence use to give a birth to Women to whom I have given a power to conceive shall I not give a birth to Zion to my people whom by my 〈◊〉 and promises I have made to conceive such hopes and expectations shall I cause to bring forth and shut the womb saith thy God h Nor shall Zion once only bring â—…rth but she shall go on teeming her womb shall not be shut she shall every day bring forth more and more children my presence shall be with my Church to that end to the end of the world 10 Rejoyce
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