seems to be Iaphet Gen. 10. 21. The second was Sem as appears because he was but an hundred years old two years after the Flood Gen. 11. 11. The youngest Ham Gen. 9. 24. But Sem is first named in order of dignity as being the progenitor of the Church and of Jesus Christ and because he and his progeny is the principal subject of this whole History Shem Ham and Iapheth CHAP. VI. 1. AND it came to pass when men a i. e. Wicked men the posterity of Cain as appears from the following verse Who are here called men and the Sons of men by way of contempt and of distinction meer men such as had only the natures and qualities of corrupt men without the image of God began to multiply b To wit more than ordinarily or more than the Sons of God because they practised Polygamy after the example of their Predecessor the ungodly Lamech Gen. 4. 19. on the face of the Earth and Daughters were born unto them c So doubtless were Sons also but their Daughters are here mentioned as one principal occasion of the sin noted in the next verse and of the following deluge 2. That the Sons of God d Either 1. Persons of greatest eminency for place and power for such are called Gods and Children of the Most High Psal. 82. 6. Where also they are opposed to Men ver 7. i. e. to meaner men And the most eminent things in their kinds are attributed to God as Cedars of God Hill of God c. But it is not probable that the Princes and Nobles should generally take Wives or Women of the meaner rank nor would the Marriages of such persons be simply condemned or at least it would not be mentioned as a crying sin and a great cause of the deluge Or rather 2. The Children of Seth and Enos the professors of the true Religion For 1. Such and onely such in the common use of Scripture are called the Sons and Children of God as Deut. 14. 1. and 32. 19. Isa. 1. 2. and 45. 11. Hos. 11. 1. Luke 17. 27. c. 2. This title manifestly relates to Gen. 4. 26. where the same persons are said to be called by the name of the Lord i. e. to be the Sons and Servants of God 3. They are opposed to the Daughters of Men the word Men being here taken in an ill sense for such as had nothing in them but the nature of Men which is corrupt and abominable and were not Sons of God but forreigners and strangers to him and Apostates from him 4. These unequal matches with persons of a false Religion are every where condemned in Scripture as sinful and pernicious as Gen. 26. 35. Exod. 34. 16. 1 King 11. 2 3. Esra 9. 10. Nehem. 13. 23 c. Mal. 2. 11. 1 Cor. 7. 39. 2 Cor. 6. 14. and therefore are fitly spoken of here as one of the sins which brought the Flood upon the ungodly world saw e i. e. Gazed upon and observed curiously and lustfully as the sequel sheweth the Daughters ‖ Or of Man of men f Of that ungodly and accursed race of Cain that they were fair g i. e. Beautiful and set off their beauty with all the allurements of Ornaments and carriage herein using greater liberty than the Sons and Daughters of God did or durst take 1 Pet. 3. 3. and therefore were more enticing and prevalent with fleshly minded men and they took them h Either 1. By force and violence as the word sometimes signifies Or rather 2. By consent for the Sons of God were so few in comparison of the wicked World that they durst not take away their Daughters by force which also proves that they did not take them for Harlots but for Wives Wives i Possibly more than one for each of them after the example of those wicked Families into which they were matched of all which they chose k i. e Loved and liked as the word choosing is taken Psal. 25. 12. and 119. 173. Isa. 1. 29. and 42. 1. compared with Matth. 12. 28. This is noted as their first errour that they did promiscuously choose Wives without any regard to their Sobriety and Religion minding only the pleasing of their own fancies and lusts not the pleasing and serving of their Lord and Maker nor the obtaining of a godly Seed which was Gods end in the institution of Marriage Mal. 2. 15. and therefore should have been theirs too 3. And the LORD said l Either 1. To the men of that age by the mouth of Noah Or 2. within himself See Psal. 14. 1. he determined my spirit shall not always strive with man m Or Contend or Debate in or against men as it hath hitherto done by inward motions and suggestions in the Minds and Consciences of wicked men or by the mouths and Ministry of that small remnant of Holy Men and particularly of Noah who protested against and contended with the World of the ungodly and by their doctrines admonitions threatnings and examples endeavoured to bring them to Repentance 1 Pet. 3. 19. or dispute with or concerning or because of men i. e. Whether I should destroy or save him as God disputes with or about Ephraim Hos. 11. 8. for that he also n i. e. Even the Seed of Seth or the Sons of God also no less than the off-spring of Cain The Pronoun being here put for the foregoing Noun and the singular number put for the plural he i. e. they to wit the Sons of God Both which figures are frequent in the use of Scripture Or he i. e. man all mankind the Sons of God not excepted is flesh o Not only fleshly in part or in some actions but altogether in regard of Soul as well as Body minding nothing but making provision for the flesh to fulfill its Lusts Rom. 13. 14. Not having the Spirit Iude ver 19 nor heeding its good motions but suppressing and â—…sisting them 〈◊〉 not only in the condition of their nature but in the baseness and corruption of their Hearts and Lives as the word flesh is commonly used when it is opposed to the Spirit as Iohn 3. 6. Rom. 7. 18. and 8. 5 7. Gal. 5. 17. yet p Though he deserve a speedy destruction his days q i. e. The time allowed him for Repentance and the prevention of his ruine shall be an hundred and twenty years r During which time Noah was Preaching and to assure them of the Truth of his Doctrine preparing the Ark. See 1 Pet. 3. 20. 2 Pet. 2. 5. Quest. How did God perform this promise when there were but an hundred years between this time and the Flood by comparing Gen. 5. 32. with Gen. 7. 11. Answ. 1. The encreasing wickedness of mankind might justly hasten â—…ir ruine and forfeit the benefit of this indulgence 2. This promise though mentioned after that Gen. 5. 32. yet seems to have
when she was with child Therefore here as often elsewhere the general words must be limited from the nature of the thing and from other texts of Scripture which forbid cruelty even to our servants 2. Either by imposing labours upon her above her strength or by grievous stripes which she could not bear And when Sarai †Heb. afflicted her dealt hardly with her i she fled from her face k Contrary to God's Command Eccles. 10. 4. and to the laws of justice because both her person and the fruit of her body were not her own but Abram's right and possession 7. And the Angel of the LORD l The Son of God who oft appeared in man's shape before he took man's nature who is called an Angel or Messenger because he was the Angel of the Covenant Mal. 3. 1. and was sent upon divers messages to men in the Old Testament and at last was to be sent in the flesh as God's great Embassadour or Messenger of peace and reconciliation found her by a fountain of water in the wilderness by the fountain in the way to Shur m A place near Egypt Gen. 25. 18. 1 Sam. 15. 7. being her native Countrey Exod. 15. 22. 8. And he said Hagar Sarai's maid n By which Title he admonisheth her that though she was Abram's wife yet she was Sarai's maid to whom she owed subjection and service from which she could not lawfully withdraw her self whence camest thou And whither wilt thou go o Consider with thy self what thou art doing what a sad exchange thou art making Thou forsakest not only an excellent Master and Husband but also me and my worship which thou wilst not find in any other Family and so castest thy self out of the true Church and art running headlong into a place of all Idolatry and impiety to thy utter undoing and this meerly through pride and impatience and she said I flee from the face of my mistress Sarai 9. And the Angel of the LORD said unto her Return to thy mistress and submit thy self under her hands 10. And the Angel of the LORD said unto her I will multiply thy seed exceedingly that it shall not be numbred for multitude 11. And the Angel of the LORD said unto her Behold thou art with child and shalt bear a son and shalt call his name ‖ That is God shall hear Ishmael because the LORD hath heard thy affliction * Hath heard thy cry in thy affliction 12. And he will be a wild man p Heb. A wild ass-man i. e. a man like a wild ass fierce and untamed and unsetled in his habitation or as that creature is Iob 39. 5 8. Ier. 2. 24. Hos. 8. 9. living in desarts and mountains warlike and violent exercising himself continually in hunting beasts and oppressing men See Gen. 21. 20. his hand will be against every man and every man's hand against him q He will provoke and injure all that converse with him and thereby will multiply his enemies which is to be understood not only of him but also of his posterity * Chap. 25. 18. and he shall dwell in the presence of all his brethren r In the borders of the other sons and kindred of Abram and Isaac who though they shall be vexed and annoyed with his neighbourhood yet shall not be able to make him quit his habitation See Gen. 25. 18. 13. And she called the name of the LORD that spake unto her †Heb. Elroi thou art a God that seest me Thou God seest me s Thou hast been pleased to take notice and care of me and graciously to manifest thy self unto me for she said Have I also here looked after him that seeth me t i. e. After that God whose eye is upon me for good So she chides her self for her neglect of God and of his providence and that not only in her master's house but even here in the Wilderness where her desolate and miserable condition should have made her look after and call upon God for help Or rather these are words of admiration q. d. Have I also here i. e. in this desolate wilderness looked after him that seeth me i. e. seen the face of my gracious God That God should appear to me in my masters house where he used to manifest himself was not strange but that I should have such a favour here that God should not only look upon me but admit me to look upon him and vivisibly appear to me after I had run away from him and from my godly master this was more than I could hope or expect Others thus Have I here seen after him that sees me i. e. after the vision of him that hath appeared to me i. e. Do I yet see and live after I have seen God She wonders at it because it was then the common Opinion that an appearance of God to any person was a fore-runner of Death See Gen. 32. 30. Exod. 33. 20. Iud. 6. 22. and 13. 22. And seeing is here put for living one function of life for life it self as Exod. 24. 11. Eccles. 11. 7 8. But the word seeing put by its self as here it is is neither in those places nor elsewhere used for living And had that been her meaning she would have expressed it plainly as they do in the places alleadged and not have used so dark and dubious a metaphor nor would have said after him that sees me but rather after I have seen him 14. Wherefore the well was called * Chap. 24. 62 ‖ That is the well of him that liveth and seeth me Beer-lahai-roi u This name may have respect either 1. To God The well of him that liveth i. e. of the true and living God and seeth me i. e. taketh care of me Or 2. To Hagar The well of her that liveth i. e. who though she gave up her self for dead and lost yet now is likely to live both in her person and in her posterity and seeth or did see namely God present with her behold it is between Cadesh and Bered 15. And Hagar bare Abram a Son ‖ To wit after her return and submission to her Mistress which is evident from the following History and Abram called his sons name which Hagar bare Ishmael 16. And Abram was fourscore and six years old when Hagar bare Ishmael to Abram CHAP. XVII 1. AND when Abram was ninety years old and nine the LORD appeared to Abram and said unto him I am the ‖ Or All-sufficient Almighty God a Who can do all that I have promised or shall promise to thee and whatsoever pleaseth me and therefore do thou firmly believe all my words * Chap. 5. 22. walk before me b As becomes one in the presence of thy Lord and Judge and Rewarder being careful to please and obey me in all things and depending upon me for thy well-doing and well-being See
s Give up themselves to eating and drinking excessively and intemperately as it is explained in the next verse in the morning t The fittest time for Gods service and for the dispatch of weighty affairs and for sitting in judgment Psal. 101. 8. Ier. 21. 12. Which circumstance is added as a plain evidence of men that wholly devote themselves to vanity and Luxury which must needs occasion gross neglect of the great concerns of the Kingdom the oppression of the people to support such extravagancies and a woful and general corruption of the people by their example and otherwise which makes him say Wo to that people 17 Blessed art thou O land when thy king is the son of nobles u Not so much by Birth as even the worst of Kings commonly are and have been as by their noble and worthy dispositions and endowments and carriages for such an one is opposed to the Child in the former verse Sons of nobles are put for noble persons as the sons of men for men and the sons of physicians for physicians and * Prov. 31. 4. thy princes eat in due season x So as may further and not hinder their main business for strength y To refresh and strengthen their Natures that they may be fit for action and business and not for drunkenness z Not only nor chiefly to please their palaâ—…es and indulge themselves in sensuality 18 By much slothfulness the building decayeth and through idleness of the hands the house droppeth through a That House which is neglected by its owner and not repaired must needs come to ruine Whereby he intimates that the sloth and carelesness of Princes in the management of publick affairs which is an usual attendant upon that Luxury of which he hath now discoursed is most destructive both to themselves and to their people 19 A feast is made for laughter and * Ps. 104. 1â—… Wine †Heb. 〈◊〉 gâ—…ad the liâ—…e maketh merry b The design and effect of feasting and drinking Wine is that Men may exhilarate their Minds with the society of their Friends and with the use of the Creatures but money answereth all things c It procures not only Meat and Drink for Feasting but for all other things as the Heavens are said to answer the Earth when they give it those showers which it desires and needs to make it fruitful Hos. 2. 21. And this clause seems to be added as an aggravation of the sin and folly of Luxury because Princes do thereby wast that Money and Treasure which is so highly necessary for the support and preservation of themselves and of their Kingdoms and are forced to squeeze Money out of their People by oppressive and dishonourable and dangerous practices that they may have more to spend in riotous courses 20 * Ex. 22. 28. Curse not the king d Having spoken of the miscarriages of Kings he now gives a caution to their Subjects that they should not thence take occasion to speak irreverently or contemptuously of them or wish or design any evil against their Persons or Government For though vices may be condemned wheresoever they are yet both Reverence and Obedience are due to Magistrates as they are Gods Vicegerents and Ordinances notwithstanding their vices as is manifest from Rom. 13. 1 c. 1 Pet. 2. 13 c. no not in thy ‖ Or 〈◊〉 thought e In the most secret manner by giving way to such thoughts or affections for these will very probably break forth into such words and practices and curse not the rich f The Princes or Governours under the King who are commonly rich or any other rich men who can oppress or punish thee by their Wealth as well as Kings can do it by their Power in thy bed-chamber g Where thy Wife or Servant may hear thee and afterwards through folly or passion discover it to thy ruine for a bird of the air shall carry the voice and that which hath wings shall tell the matter h The King will hear of it by unknown and unsuspected hands as if a Bird had chanced to be at the window when thou didst speak the words and did hear them and carry the report of it unto the King It is a proverbial expression as when we say Hedges have Ears and the Walls will speak Hence Kings are said to have long Ears CHAP. XI 1 CAst thy bread †Heb. upon 〈◊〉 face of the 〈◊〉 upon the waters a Solomon having discovered diverse vanities and amongst others the vanity of heaping up Riches he now teacheth us that it is our Interest as well as Duty not so much to lay them up as to lay them out in pious and charitable uses and having taught us the true and best use of worldly things for our present comfort and benefit which is to enjoy them with a chearful and contented Mind he now directs us to the best improvement of them for our future and greater advantage and having acquainted us with our duty towards our Superiours he now directs us in our carriage towards our Inferiours and especially to such of them as are poor The sense of these words is either 1. Cast thy seed which is here called Bread as it is also Iob 28. 5. Isa. 28. 28. and elsewhere beside for so the Hebrew particle al is oft used the waters i. e. either by the Rivers side or in moist and waterish grounds which usually are very fruitful Or 2. Cast freely and liberally bestow thy bread i. e. thy Money or Provisions which are oft signified by the name of bread By saying thy bread he cautions us that we give away only that which is our own and not that which is anothers as they do who give either what they get from others by fraud or power or what they owe to others and are unable to pay and so exercise Charity to the hindrance of Justice or of the payment of their just debts upon the waters i. e. upon those poor Creatures upon whom by reason of their unthankfulness or inability to make any returns to thee it may seem to be as utterly lost as the seed which a man casts into the Sea or River This sense agrees much better 1. With the words for he doth not barely mention the waters for then the particle al might have been translated beside but the face i. e. the surface or top of the waters in which and such like cases al constantly signifies upon 2. With the design and scope of the place which is to persuade men to be liberal and charitable notwithstanding the discouragements which they meet with in so doing of which see the next clause and the next verse for thou shalt find it b It shall not be lost as covetous men or thine own corrupt heart may suggest but it shall certainly be restored unto thee either by God or by Men
Latine not in the peculiar Language of any Countrey The ancientest Notes we have in English were those ordinarily known by the name of the Geneva Notes after two years labour finished 1560. By those good men who flying from Queen Maries persecution took Sanctuary there A work so acceptable to Protestants in the beginning of our Reformation that their Bible with those Notes annexed was as is observed by the Authors of our late English Annotations Printed above Thirty times over by Qu. Elizabeths Printers and their Heirs and Successors There wanted not one indeed who Fifty years after boldly reflected on that excellent work in the most publick Pulpit of our University of Oxford but how grateful his reflections were to the University at that time may be read in the Preface to the English Annotations he was in the same Pulpit checkt and confuted by the Doctor of the chair and suspended by the Governours of the University The labours of Erasmus in his Paraphrase on the New Testament were so acceptable that by publick order they were to be in every Church exposed to publick view and use and if we mistake not ought to be so still After these were published Diodates Notes written in Italian since translated into English About the year 1640. some deliberations were taken for the composing and Printing other English Notes the old Geneva Notes not so well fitting our new and more correct Translation of the Bible these were at first intended to be so short that they might be printed together with our Bibles in Folio or Quarto But those Divines who were ingaged in it found this would not answer their end it being not possible by so short Notes to give people any tolerable light into the whole Text yet they so contracted their work that it was all dispatched in one Volume Which tho it were at first greedily bought up yet we cannot say it gave so general a satisfaction by reason of the shortness of it as was desired and expected So as upon the Second Edition it came forth quite a new thing making two just Volumes This was so acceptable to the World that within sixteen years it was ready for a third Edition with some further enlargements Before which also were published the Dutch Annotations Translated into our Language So that at this day besides the shorter Geneva Notes we have three sorts of Annotations in our own Language those of famous Diodate The Dutch Annotations and those of our own Divines Originally so wrote after which New Annotations may seem superfluous It seems therefore reasonable that we should give our Readers some short account of our undertaking We dare say nothing could be further from the thoughts of our Reverend Brother now at rest with God who first began this work then to reflect any dishonour upon those eminent persons who laboured before in works of this nature nor is any thing further from our thoughts they all of them did famously in their generations And if it should appear to any of our Readers that any of us have seen further into any particular Texts then those did who went before us yet we hope all our Readers will understand there is little honour due to us upon that account because we had all their shoulders to stand upon The pains which our Reverend Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took in his Synopsis Criticorum is such as not onely will make his name live in the Churches of Christ but also eminently fitted him for giving the sense of the whole Scripture in Annotations of this Nature which he undertook and carried on by his own hand to the fifty eighth of Isaiah designing that two volumes should comprehend the whole and that the first should determine with his notes upon the Song of Solomon What occasioned his first thoughts and undertaking himself tells us in his paper of Proposals published with reference to that work in these words But altho there are many excellent Comments upon diverse parts of the Scripture and some intire Comments or large Annotations upon the whole in the English Tongue Yet because of the too much brevity of some and the unequal composure of others as being done by diverse hands and the prolixity of those that have been written upon particular Books it hath been often and earnestly wished that there were some short and full Comment wherein all those passages which need the help of an Interpreter might be sufficiently cleared c. As the first Edition of our English Annotations after which followed the Translation of those of the Learned Diodate into our Language and then those of the Low-Country Divines of Holland tho all of them deservedly valuable seemed much too short to satisfie the thirst of many pious Souls after the fuller knowledge of the Scriptures so the larger Edition of our English Annotations seems capable of some amendments by which they might be made more serviceable to those that use them especially in these particulars 1. The whole Text is not Printed in them so as those who will use them must make use of a Bible also for the understanding of them Our Reverend Brother with whom also we concurre rightly judged that it would be of more advantage to have the entire Text in the Readers Eye while he is seeking the sense of any particular place and while he reads a Chapter to have a Commentary under his Eye in which he might find the sense of any part of it and satisfie himself as to any difficulty occurring in it Secondly As some very eminently learned men had been too large in those Annotations saying almost all that hath been said by any upon the Texts they handled so others had been as much too short and that especially in the New Testament which seems to Christians to need the fullest explication and others from their variety of learning had mixed several quotations out of the Fathers and Critical and Philological notions possibly not so proper for the end for which such Annotations are designed which is to give the unlearned Christians the true sense of the Holy Scriptures That thâ—…se who can might read and understand the Will of God That our Reader may not mistake our design or undertaking we desire that he should know That we do not pretend as some have vainly fancied to translate Mr. Pooles Synopsis Criticorum that would have asked six Volumes in stead of two and when it had been done would have signified very little unless for those who being learned men needed no such Translation possibly in a whole leaf of that book six lines would not serve our purpose Nor have we had any ambition either to say something that none had said before us we have observed that those who have had such an itch have for the most part happened to say what those who came after them would not subscribe nor yet to say all that we knew was said before us that had been to have confounded our Readers onely
or other service and creeping thing e To wit of the Earth of a differing kind from those creeping things of the Water v. 20. and the Beast f i. e. The wild Beast as the Hebrew word commonly signifies and as appears further because they are distinguished from the tame Beasts here called Cattle of the Earth after his kind And it was so 25. And God made the Beast of the Earth after his kind and Cattle after their kind and every thing that creepeth upon the Earth after his kind And God saw that it was good 26. ¶ And God said g Having prepared all things necessary for mans use and comfort * Chap. 5. 1. 8 9. 6. 1 Cor. 11. 7. Eph. 4. 24. Col. 3. 10. Let us make man h The plurals us and our afford an evident proof of a plurality of persons in the Godhead It is plain from many other Texts as well as from the Nature and Reason of the thing that God alone is mans Creator the Angels rejoiced at the work of Creation but only God wrought it Iob 38. 4 5 6 7. And it is no less plain from this Text and from divers other places that man had more Creators than one Person See Iob 35. 10. Iohn 1. 2 3. c. Heb. 1. 3. And as other Texts assure us that mere is but one God so this shews that there are more persons in the Godhead nor can that seeming contradiction of one and more being in the Godhead be otherwise reconciled than by acknowledging a plurality of persons in the Unity of Essence It is pretended that God 〈◊〉 speaks after the manner of Princes in the plural number who 〈◊〉 to say We Will and Require or It is our Pleasure But this is only the invention and practice of latter times and no way agreeable to the simplicity either of the first ages of the World or of the Hebrew Style The Kings of Israel used to speak of themselves in the singular number 2 Sam. 3. 28. 1 Chron. 21. 17. 29. 14. 2 Chron. 2. 6. And so did the Eastern Monarchs too yea even in their Decrees and Orders which now run in the plural number as Ezra 6. 8. I Darius make a Dicree Ezra 7. 21. I even I Artaxerxes the King do make a Decree Nor do I remember one example in Scripture to the contrary It is therefore a rash and presumptuous attempt without any warrant to thrust the usages of modern stile into the Sacred Scripture Besides the Lord doth generally speak of himself in the singular number some few places excepted wherein the plural number is used for the signification of this mystery Moreover this device is utterly overthrown by comparing this Text with Gen. 3. 22. The Lord God said Behold the man is become as one of us Therefore there are more persons than one in the Godhead How many they are other Texts plainly inform us as we shall see in their proper places And whereas he saith not now as he did before Let the Earth or Waters bring forth but Let us make this change of the phrase and manner of expression shews that man was as the last so the most perfect and the chief of the ways and works of God in this lower World in our Image after our likeness i Image and likeness are two words noting the same thing even exact likeness For both of them are used of Adam Gen. 5. 3. He legat a Son in his own likeness after his Image and they are separately and indifferently used in the same sence man being said to be made in the likeness of God Gen. 5. 1. and in the Image of God Gen. 9. 6. Quest. Wherein doth the Image of God in Man consist Answ. 1. It is in the whole Man both in the Blessedness of his estate and in his Dominion over the rest of the Creatures 2. It shines forth even in the Body in the Majesty of mans countenance and height of his stature which is set towards Heaven when other Creatures by their down looks shew the lowness and meanness of their Nature as even Heathens have observed 3. It principally consists and most eminently appears in mans Soul 1. In its Nature and Substance as it is like God Spiritual Invisible Immortal c. 2. In its Powers and Faculties Reason or Understanding and freedom in its choice and actions 3. In the singular endowments wherewith God hath adorned it as Knowledge Righteousness and true Holiness in which St. Paul chiefly placeth this Image Eph. 4. 24. Col. 3. 10. and * Psal. 8. 6. let them k The Male and Female both comprehended in the word Man as is expressed v. 27. Together with their Posterity have dominion over the Fish of the Sea and over the Fowl of the Air and over the Cattle l By which he understands either 1. Both tame and wild Beasts the same word being used here in a differing sence from what it hath v. 25. as is frequent in Scripture Or 2. Tame Beasts which are particularly mentioned because they are more under mans dominion than the wild Beasts and more fitted for mans use and benefit though the other be not excluded but comprehended under the former as the more famous kind as is usual in Scriptures and other Authors and over all the Earth m Over all other Creatures and Productions of the Earth and over the Earth it self to manage it as they see fit for their own comfort and advantage and over every creeping thing that creepeth upon the Earth 27. So God Created man in his own Image in the Image of God Created he him * Mal 2. 15. Matth. 19. 4. Mar. 10. 5. Male and Female Created he them n Not both together as some of the Jews have Fabled but successively the Woman after and out of the Man as is more particularly related Gen. 2. 21. c. which is here mentioned by anticipation Albeit the Woman also seems to have been made upon the sixth day as is here related and as the following blessings sheweth which is common to both of them though the particular History of it is brought in afterwards chap. 2. by way of recapitulation or repetition 28. And God blessed them o Having blessed them with excellent natures and heavenly Gifts and Graces he further blesseth them with a special and temporal blessing expressed in the following words and God said unto them * Chap. 9. 1. Be fruitful and multiply and replenish the Earth p With inhabitants to be begotten by you Quest. Whether this be a command obliging all men to Marriage and Procreation So the Hebrew Doctors think It may be thus resolved 1. It is a command obliging all men so far as not to suffer the extinction of mankind Thus it did absolutely bind Adam and Eve as also Noah and his Sons and their Wives after the Flood 2. It doth not oblige every particular person to Marry
my hire because I have given my maiden to my husband o Thus she mistakes the answer of her prayers for a recompence of her errour and she called his name ‖ That is an hire Issachar 19 And Leah conceived again and bare Jacob the sixth son 20 And Leah said God hath endued me with a good dowry now will my husband dwell with me because I have born him six sons and she called his name ‖ That is dwelling * called Matt. 4. 13. Zibulon Zebulun 21 And afterwards she bare a daughter and called her name ‖ That is judgment Dinah 22 And God remembred Rachel and God hearkned to her and opened her womb 23 And she conceived and bare a son and said God hath taken away my reproach p Barrenness was then accounted a great reproach especially in that race because it was a kind of curse whereby such persons were excluded both from the first and general blessing of fructification given to all mankind Gen. 1. 28. and from the special blessing given to Abraham for the multiplication of his feed and from all hopes of being the progenitors of the blessed Messias 24 And she called his name ‖ That is adding Joseph and said The LORD shall add to me another son 25 And it came to pass when Rachel had born Joseph that Jacob said unto Laban send me away that I may go unto mine own place and to my country q Canaan which he calleth his Country in regard both of his former and long habitation in it and of the right which he had to it by Gods promise See Gen. 28. 13. 26 Give me my wives and my children for whom I have served thee and let me go for thou knowest my service which I have done thee 27 And Laban said unto him I pray thee if I have * chap. 39. 21. found favour in thine eyes tarry for I have learned by experience that the LORD hath blessed me for thy sake 28 And he said Appoint me thy wages and I will give it 29 And he said unto him Thou knowest how I have served thee and how thy cattle was with me r How carefully it was managed and how greatly improved by my care and industry 30 For it was little which thou hadst before I came s Comparatively to what now it is and it is now †Heb. broken forth increased unto a multitude and the LORD hath blessed thee †Heb. at my foot since my coming t Heb. at my foot i. e. upon my coming since my feet entred into thy house Or by my foot i. e. by my ministery and labour as this phrase is used Deut. 11. 10. and now when shall I provide for mine own house also u According to my duty which also is thy interest 31 And he said what shall I give thee and Jacob said Thou shalt not give me any thing If thou wilt do this thing for me I will again feed and keep thy flock 32 I will pass thorow all thy flock to day removing from thence all the speckled and spotted cattle x Which may seem to be thus distinguished speckled with little spots and spotted with greater spots or stains both of divers colours from the rest of the body Or the speckled may be the same with the ring-streaked by comparing this with ver 35. and all the brown y Or black or dark-coloured for the Hebrew word signifies also great heat which produceth such a colour cattle among the sheep and the spotted and speckled among the goats and of such shall be my hire z Or then shall be my hire and for then as is frequent in Scripture The sense is Then when the speckled and spotted and brown are separated and none but white remaining my hire shall be out of those white ones and that in such manner as is expressed in the following verse all the white young ones shall be thine and the speckled and spotted and brown which shall be brought forth by those white ones shall be mine 33 So shall my righteousness answer for me a When the cattle shall contrary to their natural and usual course bring forth young ones of a contrary colour to their own it will hereby be evident that this is the work of God who hereby pleads my righteous cause against a cruel and unjust master Or thus when thou shalt accuse me of doing thee injury I shall have this manifest and undeniable evidence of my Righteousness or Innocency that I have no Cattle but of that colour which is by agreement appropriated to me †Heb. to morrow in time to come when it shall come for my hire before thy face b When it i. e. my righteousness shall come to or upon my reward i. e. when my righteousness shall appear in the very colour of that Cattle which is allotted to me for my reward or hire before thy face i. e. thou being present and diligently observing whether I have any Cattle of another colour But the Hebrew word Tabo is also of the second person and so the sense seems to be this When thou shalt come upon my hire or reward to wit to observe and see whether I have any other cattel than what belongs to me And so these words come in by way of parenthesis and the following words before my face are to be joyned to the former words thus so shall my Righteousness answer for me in time to come when thou shalt come upon my hire before thy face This I prefer before the other because the phrase of coming upon his hire seems more properly to agree to a person than to his Righteousness every one that is not speckled and spotted amongst the goats and brown amongst the sheep that shall be counted stollen with me 34 And Laban said Behold I would it might be according to thy word c Laban trusted to the course of nature whereby cattle usually bring forth their young of their own colour and Iacob reâ—…ied upon the providence of an Almighty God and his gratious father 35 And he removed that day the he-goats that were ring-straked d Which had lines or strakes like bands about them of divers colours from the rest of their body and spotted and all the she-goats that were speckled and spotted and every one that had some e This word is oft understood in other texts of Scripture and here it is so necessarily as appears both from the thing it self as it is related and from the phrase for he saith not that was white but that â—…ad white in it to wit mixed with other colours white in it and all the brown amongst the Sheep and gave them into the hand of his sons 36 And he set three days journey f Understand it of the journeying or travelling of sheep not of men betwixt himself and Jacob g Leâ—…t either Iacob should mingle
it was with the first child but the rest were reputed his own 9 And Onan knew that the seed should not be his and it came to pass when he went in unto his brothers wife that he spilled it on the ground lest that he should give seed unto his brother l Two things are here noted 1. The sin it self which is here particularly described by the Holy Ghost that men might be instructed concerning the nature and the great evil of this sin of self-pollution which is such that it brought upon the actor of it the extraordinary vengeance of God and which is condemned not onely by Scripture but even by the light of Nature and the judgment of heathens who have expresly censured it as a great sin and as a kind of murder Of which see my Latin Synopsis Whereby we may sufficiently understand how wicked and abominable a practice this is amongst Christians and in the light of the Gospel which lays greater and stricter obligations upon us to purity and severely forbids all pollution both of Flesh and Spirit 2. The cause of this wickedness which seems to have been either hatred of his brother or envy at his brothers name and honour springing from the pride of his own heart 10 And the thing which he did †Heb. was evil iâ—… the eyes of the Lord. displeased the LORD m An expression noting a more then ordinary offence against God as 2 Sam. 11. 27. wherefore he slew him also n This just but dreadful severity of God is noted both for the terrour of such like transgressors and to provoke love and thankfulness to God in those whom he useth more indulgently 11 Then said Judah to Tamar his daughter in Law Remain a widow at thy fathers house o Whither he sent her from his house that Shelah might not be insnared by her presence and conversation till Shelah my son be grown p So he dismisseth her with a pretence of kindness and a tacit promise of marriage to her which he never intended to keep as the following words imply for he said q Or rather but he said for the Hebrew chi oft signifies but as Gen. 45. 8. Psal. 37. 20. Eccl. 2. 10. and 6. 2. So here is an opposition between what he said to Tamar and what he said to himself or in his own heart as that word said is oft used He intimated to her that he would give Shelah to her but he meant otherwise and said in himself I will not do it Leâ—…t peradventure he die also as his brethren did r Imputing the death of his two sons either to her fault or to her unluckiness rather than to his own or his sons miscarriages and Tamar went and dwelt in her fathers house 12 And †Heb. the days were multiplyed in process of time s When many days had passed and Shelah though grown was not given to Tamar the daughter of Shuah Judahs wife died and Judah was comforted and went up unto his Sheep-shearers t To feast and rejoyce with them at that time as the manner was then and afterwards See 1 Sam. 25. 36. to Timnath u A place not far from Adullam of which see Ios. 15. 57. he and his friend Hirah the Adullamite 13 And it was told Tamar saying Behold thy father in law goeth up to Timnath to shear his sheep 14 And she put her widows garments off from her and covered her with a vail x As harlots used to do in those modester ages of the World when they had not learnt to outface the Sun nor to glory in their villanies and wrapped her self and sate in †Heb. the door of eyes or of Enajim an open place y Where she might be soonest discovered by Passengers This is noted as the practice of Harlots Prov. 7. 12. and 9. 14. Ier. 3. 2. Ezek. 16. 24 25. which is by the way to Timnath for she saw that Shelah was grown and she was not given unto him to wife 15 When Judah saw her he thought her to be an harlot because she had covered her face z And was doubtless careful not to discover her self by her voice 16 And he turned unto her by the way and said Go to I pray thee let me come in unto thee for he knew not that she was his daughter in law and she said What wilt thou give me that thou mayest come in unto me 17 And he said I will send thee †Heb. a kid of the goats a kid from the flock and she said Wilt thou give me a pledge till thou send it 18 And he said What pledge shall I give thee And she said Thy signet and thy bracelets a Or handkerchief or girdle or any other ornament made of twisted thread which the Hebrew word signifies and thy staff that is in thine hand and he gave it her and came in unto her and she conceived by him b God so ordering things by his Providence that his sin might be discovered And this and other such horrid crimes committed sometimes by the Patriarchs and other eminent persons it hath pleased God for divers wise and holy reasons to leave upon record partly to discover how great and deep the corruption of mans nature is and that even in the best partly to oblige all men to an humble sence of their own infirmity and to a diligent application of themselves to God for his gracious succors and to a greater circumspection and watchfulness to prevent those evils in themselves partly to encourage even the greatest sinners to repentance and the hope of Pardon and partly for the just punishment and obduration of incorrigible sinners who make such sad examples matter of their delight and imitation 19 And she arose and went away and laid by her vail from her and put on the garments of her widowhood 20 And Judah sent the kid by the hand of his friend the Adullamite to receive his pledge from the womans hand but he found her not 21 Then he asked the men of that place saying Where is the harlot that was ‖ Or in Enajim openly by the way side And they said There was no harlot in this place 22 And he returned to Judah and said I cannot find her and also the men of the place said That there was no harlot in this place 23 And Judah said Let her take it to her Lest we †Heb. become a contempt be ashamed b Note that fornication was esteemed sinful and shameful amongst the heathens behold I sent this kid and thou hast not found her 24 And it came to pass about three months after that it was told judah saying Tamar thy daughter in law hath played the harlot and also behold she is with child by whoredom and Judah said Bring her forth c To the Magistrate from whom she may receive her sentence and deserved punishment Iudah had
What the Ephod and Breast-plate were See Exod. 28. 8 And let them make me a sanctuary m A place of publick and solemn Worship that * chap. 29. 45. 1 King 6. 13. 2 Cor. 6. 16. Heb. 3. 6. Rev. 21. 3. I may dwell amongst them n Not by my essence which is every where but by my grace and glorious operations 9 According to all that I snew thee after the pattern of the tabernacle and the pattern of all the instruments thereof even so shall ye make it 10 * chap. 37. 1. And they shall make an ark o Or Little chest or coffer for the uses after mentioned of Shittim-wood two cubits p Understand it of the common cubit which is generally conceived to contain a foot and half of our measure See Gen. 6. 15. and an half shall be the length thereof and a cubit and an half the breadth thereof and a cubit and a half the height thereof 11 And thou shalt overlay it with pure gold within and without shalt thou overlay it and shalt make upon it a crown q Or A border raised up above the rest of the Ark as a Crown is above that which it is applyed to onely a crown is round and this was square This was both for ornament and for the fastning of the covering of the Ark to it of gold round about 12 And thou shalt cast four rings of gold for it and put them in the four corners r In the middle of each corner for conveniency of carriage See 1 King 7. 30. thereof and two rings shall be in the one side of it and two rings in the other side of it 13 And thou shalt make staves of Shittim wood and overlay them with gold 14 And thou shalt put the staves into the rings by the sides of the ark that the ark may be born with them 15 The staves shall be in the rings of the ark they shall not be taken from it 16 And thou shalt put into the ark * Deut. 10. 2 1 King 8. 9. the Testimony s To wit The two Tables of stone wherein the Decalogue was written called the Testimony here and Exod. 30. 6. Levit. 16. 33. and more fully the Tables of the Testimony Exod. 31. 18. Numb 1. â—…0 because they were witnesses of that Covenant made between God and his people whence they are called the Tables of the Covenant Deut. 9. 9. and the Ark the Ark of the Covenant Numb 10. 33. This being as a publick Record both of Gods Mercy promised to them and of the duty and conditions required of them See Exod. 16. 34. which I shall give thee 17 And thou shalt make a mercy-seat t Or Propitiatory Which seems from the sameness of dimensions to be nothing else but the covering of the Ark upon which God is said to sit whence the Ark is called Gods footstool This covering is a manifest Type of Christ who is therefore called the propitiation or propitiatory Rom. 3. 25. 1 Iohn 2. 2. and 4. 10. because he interposeth himself between God our Judge and the Law by which we all stand condemned and accursed Gal. 3. 10 13. that God may not deal rigorously with us according to that Law but mercifully for his sake who hath fulfilled the Law and therefore boldly presents himself to his Father on our behalf of pure gold two cubits and an half shall be the length thereof and a cubit and a half the breadth thereof 18 And thou shalt make two cherubims u Figures of humane shape in which alone the Angels used to appear But they had wings to signifie their expedition in Gods work and messages And between these Angels God is said to sit and dwell So this place was a representation of Heaven where God sitteth and dwelleth among the Cherubims and other glorious Angels of gold of beaten work x Not made of several parcels joyned together as images commonly are nor yet melted and cast in a frame of mould but beaten by the hammer out of one continued piece of Gold possibly to note the exact unity or indivisibility and the simplicity of the Angelical Nature shalt thou make them in the two ends of the mercy-seat 19 And make one cherub on the one end and the other cherub on the other end even ‖ Or of the matter of the mercy-seat of the mercy-seat y i. e. Of one and the same piece of massie Gold out of which the Cherubims were made shall ye make the cherubims on the two ends thereof 20 And the cherubims shall stretch forth their * 1 King 8. 7. 1 Chro. 28. 18. Heb. 9. 5. wings on high covering the mercy-seat with their wings and their faces shall look one to another toward the mercy-seat z Towards God who is supposed to sit there whose face the Angels in Heaven always behold and upon whom their eyes are fixed to observe and receive his commands and towards Christ the true propitiatory which mystery they desire to look into 1 Pet. 1. 12. not envying mankind their near and happy relation to him but taking pleasure in the contemplation of it shall the faces of the cherubims be 21 And thou shalt put the mercy-seat above upon the ark and in the ark thou shalt put a Or After thou shalt have put in the Ark For the Ark was not to be opened after the covering was put upon it The Hebrew particle Vau oft signifies after that as Ier. 43. 13. and 51. 60. the testimony that I shall give thee 22 And there I will meet with thee b There I will be in a special and gracious manner present with thee and I will commune with thee from above the mercy-seat from * chap. 29. 42. and 30. 36. Lev. 16. 2. Num. 7. 89. between the two cherubims c Which spreading forth their wings formed a kind of seat which the Divine Majesty was pleased to possess which are upon the ark of the Testimony of all things which I will give thee in commandment unto the children of Israel 23 * chap. 37. 10. 1 King 7. 48. 2 Chro. 4. 8. Thou shalt also make a table of Shittim-wood two cubits shall be the length thereof and a cubit the breadth thereof and a cubit and a half the height thereof 24 And thou shalt overlay it with pure gold and make thereto a Crown d A square-border at the top of it as ver 11. partly for Ornament and principally to keep what was put upon it from falling off of gold round about 25 And thou shalt make unto it a border e Which encompassed and kept together the feet of the Table and seems to have been towards the bottom of it of an hand-breadth round about and thou shalt make a golden crown f Not the same mentioned before ver 24. but another for further Ornament to the Table to the border
been stopped in great measure either by the grossness of the humour or by some obstruction in parts that it cannot run freely as it did but onely droppeth it is his uncleanness 4 Every bed whereon he lieth that hath the issue is unclean and every †Heb. vessel thing c Heb. vessel by which the Hebrews understand all sorts of houshold-stuffe whereon he sitteth shall be unclean 5 And whosoever toucheth his bed shall wash his clothes and bathe himself in water and be unclean until the even 6 And he that sitteth on any thing whereon he sate that hath the issue shall wash his clothes and bathe himself in water and be unclean until the even 7 And he that toucheth the flesh d That is any part of his body the word flesh being taken otherwise here than v. 2. As the same word is frequently used in Scripture in differing significations in the same chapter and sometimes in the same verse as Matth. 8. 22. of him that hath the issue shall wash his clothes and bathe himself in water and be unclean until the even 8 And if he that hath the issue spit upon him that is clean then he shall wash his clothes and bathe himself in water and be unclean until the even 9 And what saddle soever he rideth upon that hath the issue shall be unclean 10 And whosoever toucheth any thing that was under him shall be unclean until the even and he that beareth any of those things shall wash his clothes and bathe himself in water and be unclean until the even 11 And whomsoever he toucheth that hath the issue and hath not rinsed his hands in water e This may be understood either 1. Of the person touching if he that hath an issue toucheth another with unwashen hands Thus most take it But why then should it be limited to his hands for if he had touched him by any other part as suppose by kissing him he had defiled him though his hands had been washed Or rather 2. Of the person touched to whom the washing of his hands is prescribed as an easier way of cleansing himself if speedily used but if that was neglected or delayed a more laborious course was enjoyned him And thus the Syriack interpreter understands it he shall wash his clothes and bathe himself in water and be unclean until the even 12 And the * chap. 6. 28. and 11. 32 33. vessel of earth that he toucheth which hath the issue shall be broken and every vessel of wood shall be rinsed in water 13 And when he that hath an issue is cleansed of his issue f When his issue is not onely stopped in part or for a season but hath wholly ceased then * chap. 14. 10. he shall number to himself seven dayes for his cleansing g To wit for the use of the ceremonies prescribed in such cases See Numb 19. 11 12. and wash his clothes and bathe his flesh in running water and shall be clean h i. e. Admitted to converse with men and with God in publick ordinances 14 And on the eighth day he shall take to him * chap. 14. 2â—… two turtle doves or two young pigeons and come before the LORD unto the door of the tabernacle of the congregation and give them unto the priest 15 And the priest shall offer them the one for a sin offering and the other for a burnt-offering and the priests shall make an atonement for him i Not as if this was in it self a sin but onely a punishment of sin though oft-times it was sinful as being a fruit of a mans intemperance and immoderate lust See Levit. 14. 12. before the LORD for his issue 16 And if * Deut. 23. 〈◊〉 any mans seed of copulation go out from him k Not through weakness of the parts as that ver 3. but in his sleep which is called nightly pollution which though involuntary might arise from some lustful dream or imagination But if it was voluntary and by a mans own procurement when awake it was esteemed abhominable and a degree of murder See Gen. 38. 9. then he shall wash all his flesh in water and be unclean until the even 17 And every garment and every skin whereon is the seed of copulation shall be washed with water and be unclean until the even 18 The woman also with whom man l Or The man to wit that had such an issue which is plainly to be understood out of the whole context For though in some special cases relating to the Worship of God men were to forbear the use of the marriage-bed as Exod. 19. 15. and 1 Sam. 21. 4. yet to affirm that the use of it in other cases did generally defile the persons and made them unclean till even is contrary to the whole current of Scripture which affirm the marriage-bed to be undefiled Heb. 13. 4. to the practise of the Jews which is a good comment upon their own laws and to the light of nature and reason shall lie with seed of copulation they shall both bathe themselves in water and be unclean until the even 19 And * chap. 12. â—… if a woman have an issue and her issue in her flesh be blood m Heb. And a woman when she shall have an issue of blood and because that might be at her nose or other parts he addes and her issue shall be in her flesh i. e. in her secret parts as the word flesh is taken ver 2. So it notes her monethly disease she shall be †Heb. in her separation put apart n Not out of the camp as the lepers and some others but from converse with her husband and others and from access to the house of God seven dayes o For sometimes it continues so long and it was but decent to allow some time for purification after the ceasing of her issue and whosoever p To wit of grown persons For the infant to whom in that case she might give suck was exempted from this pollution by the greater law of necessity and by that antecedent law which required women to give suck to their own children toucheth her shall be unclean until the even 20 And every thing that she lieth upon in her separation shall be unclean every thing also that she sitteth upon shall be unclean 21 And whosoever toucheth her bed shall wash his clothes and bathe himself in water and be unclean until the even 22 And whosoever toucheth any thing that she sate upon shall wash his clothes and bathe himself in water and be unclean until the even 23 And if it be on her bed or on any thing whereon she sitteth when he toucheth it he shall be unclean until the even 24 And if any man lie with her at all and her flowers be upon him he shall be unclean seven dayes q If he did this unwittingly but if the Man and Woman did
the children of Israel that they bring a At their common charge because it was for their common good and service This command was given before Exod. 27. 20. unto thee pure oil-olive beaten for the lights †Heb. to 〈◊〉 to ascend to cause the lamps to burn continually 3 Without the vail of the testimony b i. e. Which was before the Ark of the Testimony in the tabernacle of the congregation shall Aaron c Either by himself or by his sons Exod. 25. 37. order it from the evening unto the morning before the LORD continually it shall be a statute for ever in your generations 4 He shall order the lamps upon * Exod. 31 the pure d So called partly because it was made of pure gold partly because it was to be oft dressed and always kept clean candlestick before the LORD continually 5 And thou e By the Priests or Levites whose work it was to prepare them 1 Chron. 9. 32. shalt take fine flour and bake twelve * Exod. 〈◊〉 cakes f Representing the twelve tribes thereof two tenth-deals g i. e. Two Omers See Levit. 23. 13. shall be in one cake 6 And thou shalt set them in two rows h Not one above another but one besides another as the frankincense put upon each ver 7. shews six on a row upon the pure table i So called because it was covered with pure Gold Exod. 25. 24. and because it was always to be kept very pure and clean by the care of the Priests before the LORD 7 And thou shalt put pure frankincense k Unmixed and uncorrupted or of the best sort upon each row that it may be on the bread l Or to the bread or for the bread to wit to be burnt before the Lord instead of the bread which could not conveniently be offered to God in that manner And this was done every time that the bread was changed for a memorial m For that part which properly belonged to God whereas the rest belonged to the Priests See on Levit. 2. 2. even an offering made by fire unto the LORD 8 Every sabbath he shall set it in order before the LORD n When it was called the shew-bread Heb. the bread of faces or of presence i. e. the bread which was put upon the Table in the Lords presence continually being taken o Such supplements are not unusual Thus in the floor 1 King 22. 10. is put for sitting in the floor 2 Chron. 18. 9. and burdens 2 Chron. 2. 18. for carrying burdens 1 King 5. 15. And these cakes are said to be received from or offered by the children of Israel because they were bought with the mony which they contributed as may be seen Nehem. 10. 32 33. as Iudas is said to purchase the field Act. 1. 18. which was purchased by his money Maâ—… 27. 7. from the children of Israel by an everlasting covenant p By vertue of that compact made between me and them by which they are obliged to keep this amongst other commands and they so doing I am obliged to be their God and to bless them And this may be here called an everlasting covenant not onely because it was to endure as long as the Iewish religion and policy stood but also because this was to stand there everlastingly or continually as is here said and therefore the new cake were first brought before the old were taken away 9 And * Exod. 29. 33. chap. 8. 31. 1 Sam. 21. 6. Mat. 12. 4. it q i. e. The old bread now to be taken away shall be Aarons and his sons and they shall eat it in the holy place for it is most holy unto him of the offerings r Or as one or being one of the offerings c. in regard of the incense which was offered by fire and that for or in stead of the bread as was said on ver 7. and therefore the bread was reputed as if it had been so offered of the LORD made by fire by a perpetual statute 10 And the son of an Israelitish woman whose father was an Egyptian s This circumstance seems noted partly to shew the danger of marriages with persons of wicked principles or practises wherein the children as one wittily and truly observes like the conclusion do commonly follow the worse part and are more easily taught by word or example to do ten things agreeable to their corrupt natures than one thing contrary to it and partly by this severity against him who was a stranger by the father and an Israelite by the mother to shew that God would not have this sin to go unpunished amongst his people whatsoever he was that committed it went out t To wit out of Egypt being one of that mixed multitude which came out with the Israelites Exod. 12. 38. It is probable this was done when the Israelites were near Sinai among the children of Israel and this son of the Israelitish woman and a man of Israel strove together u This is added to shew that provocation to sin is no justification of sin in the camp 11 And the Israelitish womans son †Or named Numb 1. 17 blasphemed the Name of the LORD x The words of the Lord or of Iehovah are here conveniently supplied out of v. 16. where they are expressed but here they are omitted for the aggravation of his crime he blasphemed the name so called by way of eminency that name which is above every name that name which a man should in some sort tremble to mention which is not to be named without cause and without reverence For which reason the godly Iews did many times rather understand than express the name of God as Mark 14. 62. the right hand of power for of the power of God as it is Luk. 22. 69 and the blessed for the blessed God Mat. 26. 63. Mark 14. 61. and cursed y Not the Israelite onely but his God also as appears from ver 15 16. and they z Either the people who heard him or the inferiour Magistrate to whom he was first brought brought him unto Moses a According to the order settled by Iethro's advice Exod. 18. 26. and his mothers name was Shelomith the daughter of Dibri of the tribe of Dan. 12 And they * Numb 15. 34. put him in ward †Heb. to exâ—…und unto them according to the â—…uth of the LORD that the mind of the LORD might be shewed them b For God had onely said in general that he would not hold such guiltless i. e. he would punish them but had not declared how he would have them punished by men 13 And the LORD spake unto Moses saying 14 Bring forth him that hath cursed without the camp and let all that heard him * Deut. 13. 9. â—…nd 17. 7. lay their hands upon his head c Whereby
the people press thee to do that they may search the land of Canaan which I give unto the children of Israel of every tribe of their fathers c i. e. Which comes from their several parents or Patriarchs shall ye send a man every one a ruler d A person of wisdom and authority which might make his witness more considerable with the people among them 3 And Moses by the commandment of the LORD sent them from the wilderness of Paran all those men were heads of the children of Israel 4 And these were their names Of the tribe of Reuben Shammua the son of Zaccur 5 Of the tribe of Simeon Shaphat the son of Hori 6 Of the tribe of Judah Caleb the son of Jephunneh 7 Of the tribe of Issachar Igal the son of Joseph 8 Of the tribe of Ephraim Oshea e Called also Ioshua ver 16. the son of Nun. 9 Of the tribe of Benjamin Palto the son of Raphâ—… 10 Of the tribe of Zebulun Gaddiel the son of Sodi 11 Of the tribe of Joseph namely of the tribe of Manasseh f i. e. Of that part of the tribe of Ioseph which is peculiarly called the tribe of Manasseh 〈◊〉 the other part of it was called the tribe of Ephraim ver 8. The name of Ioseph is elsewhere appropriated to Ephraim as Ezek. 37. 16 19. Rev. 7. 8. here to Manesseh possibly to aggravate the sin of the ruler of this tribe who did so basely degenerate from his noble ancestor Ioseph Gaddi the son of Susi 12 Of the tribe of Dan Ammiel the son of Gemalli 13 Of the tribe of Asher Shether the son of Michael 14 Of the tribe of Naphtali Nahbi the son of Vophsi 15 Of the tribe of Gad Geuel the son of Machi 16 These are the names of the men which Moses sent to spy out the land and Moses called Oshea the son of Nun Jehoshua g Oshea notes a desire of Salvation signifying Save we pray thee but Iehoshua or Ioshua includes a promise of Salvation that he should save or that God by his hands should save the people So this was a prophecy of his succession to Moses in the government and of the success of his arms 17 And Moses sent them to spie out the land of Canaan and said unto them Get ye up this way southward h i. e. Into the Southern part of Canaan which was the nearest part and the worst too being dry and desert Ios. 15. 1 3. Iudg. 1. 15. Psal. 126. 4. and therefore fittest for them to enter and pass through with less observation and go up into the mountain i i. e. Into the mountainous country and thence into the valleys and so take an exact survey of the whole land 18 And see the land what it is k Both for largeness and for nature and quality as is more particularly expressed ver 19 20. and the people that dwelleth therein whether they be strong or weak few or many 19 And what the land is that they dwell in whether it be good or bad l Healthful or unwholesome fruitful or barren and what cities they be that they dwell in whether in tents m As the Arabians did or in unwalled Villages which like tents are exposed to an enemy or in strong holds 20 And what the land is whether it be fat n Rich and fertile or lean whether there be wood therein or not And be ye of good courage o Doubt not but God will preserve you in this dangerous journey and be not dismayed nor discouraged if you find the people numerous and potent and well fortified and bring of the fruit of the land now the time was the time of the first ripe grapes 21 So they went up and searched the land from the wilderness of Zin p In the south of Canaan Numb 34. 3. Jos. 15. 3. differing from the wilderness of Sin which was nigh unto Egypt Exod. 16. 1. unto Rehob as men come to Hamath q i. e. From the South they passed through the whole land even to the Northern parts of it Rehob a city in the North-west part Ios. 19. 28. Iudg. 1. 31. and Hemath a city in the North-east part Ios. 19. 35. Ezek. 47. 17. And that they might more expeditiously and securely perform this office it is probable that they divided themselves into several small parties and informed themselves not onely by their eye but also by their ear and the information of persons of whom they enquired about the nature and condition of their land 22 And they ascended by the south r Here Moses having generally described their progress and course from South to North now returns more particularly to relate some memorable places and passages as that having entred the land in the southern parts they travelled then till they came to Hebron and came s Heb. He came to wit Caleb as appears from Ios. 14. 9 12 14. For as was now intimated the spies distributed their work among them and went either severally or by pairs and it seems the survey of this part was left to Caleb unto Hebron where * Josh. 15. 14. Judg. 1. 10. Ahiman Sheshai and Talmai the children of Anak t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation were now Hebron was built seven years before Zoan in Egypt t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation u This seems to be noted to confront the Egyptians who vainly boasted of the antiquity of their city Zoan above all places 23 * Deut. 1. 24. And they came unto the ‖ Or Valley brook of Eshcol and cut down from thence a branch with one cluster of grapes and they bare it between two upon a staff x Either for the weight of it considering the length of the way they were to carry it or for the preservation of it whole and entire In those Eastern and Southern countries there are vines and grapes of an extraordinary bigness as Strabo and Pliny affirm and they brought of the pomegranates and of the figs. 24 The place was called the ‖ Or Valley brook ‖ That is a cluster of grapes Eshcol because of the cluster of grapes which the children of Israel cut down from thence 25 And they returned from searching of
which the LORD thy God giveth thee for ever 41 Then Moses severed three cities y As God had commanded him Numb 35. 6 14. on this side Jordan toward the sun-rising 42 That the slayer might flee thither which should kill his neighbour unawares and hated him not in times past and that fleeing unto one of these cities he might live 43 Namely * Josh. 2â—… â—… Bezer in the wilderness in the plain countrey of the Reubenite and Ramoth in Gilead of the Gadite and Golan in Bashan of the Manassite 44 And this z Which hath been generally intimated already but is more particularly and punctually expressed in the following chapter to which these words are a preface is the law which Moses set before the children of Israel 45 These are the testimonies and the statutes and the judgments which Moses spake unto the children of Israel after they came forth out of Egypt 46 On this side Jordan * Chap. 3. â—… in the valley over against Beth-Peor in the land of Sihon King of the Amorite who dwelt at Heshbon whom Moses and the children of Israel * Num. 21. 2â—… 34. chap. 1. â—… smote after they were come forth out of Egypt 47 And they possessed his land and the land of * Num. 21. 3â—… Chap. 3. 3. Og king of Bashan two kings of the Amorite which were on this side Jordan toward the sun-rising 48 From Aroer which is by the bank of the river Arnon even unto Mount Sion which is * Chap. 3 â—… Psa. 133. 3. Hermon 49 And all the plain on this side Jordan eastward even unto the sea of the plain under the * Chap. â—… â—… springs of Pisgah CHAP. V. 1 AND Moses called all Israel a To wit by their Elders who were to impart it to the rest and said unto them Hear O Israel the statutes and Judgments which I speak in your ears this day that ye may learn them and †〈…〉 keep and do them 2 * Exod. 1â—… 5. The LORD our God made a covenant with us in Horeb. 3 The LORD * 〈◊〉 Mat. 13. â—… Heb. 8. 9. made not the covenant with our fathers b Either 1. Not onely with them the word 〈◊〉 being here understood as it is Gâ—… 32. 2â—… and 35. 1â—… 1 〈◊〉 8. â—… Ier. 7. 19. and 31. 34. Matt. 9. 13. Or 2. Not at all with them But then the word Covenant is not here to be taken for the Covenant of Grace in general for so it was made with their fathers Exod. 2. 24. but for this particular and mixed dispensation of the Covenant at 〈◊〉 as appears both by the foregoing and following words but with us even us who are all of us here alive this day c He saith not that all who made that Covenant at Sinai are now alive for many of them were dead but that this Covenant was made with all that are now alive which is most true for it was made with the elder 〈◊〉 〈◊〉 them in their own persons and with the rest in their Parents who did covenant for them for this phrase 〈◊〉 〈◊〉 is put exclusively as to their fathers but not 〈◊〉 to their posterity as is evident from the nature of the Covenant Act. 2. 39. and course of the story 4 * 〈…〉 The LORD talked with you face to face d Not in a visible shape which was utterly denyed 〈◊〉 4. 12 15. but personally and immediately not 〈◊〉 the 〈◊〉 or 〈…〉 in the mount out of the midst of the fire 5 I stood between the LORD and you e As a Mediator or Messenger between you according to your desire below v. 2â—… Compare 〈◊〉 19. 1â—… c. and 2. 19. Gal. 3. 19. at that time to shew you the word of the LORD f Not the ten Commandements which God himself uttered but the following statutes and judgments for ye were afraid by reason of the fire and went not up into the mount saying 6 * 〈…〉 I am the LORD thy God h The Ten Commandements delivered Eâ—… 2â—… are here repeated with some small difference of words but the sence is perfectly the same and therefore the explication of them must be fetched thence which brought thee out of the land of Egypt from the house of †〈…〉 bondage 7 Thou shalt have none other gods before me 8 Thou shalt not make thee any graven image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the waters beneath the earth 9 Thou shalt not â—…owe down thy self unto them nor serve them for I the LORD thy God am a jealous God * 〈◊〉 3â—… 7. â—…ting the iniquity of the fathers upon the children unto the third and fourth generation of 〈◊〉 that hate me 10 * 〈◊〉 3â—… 1â—… And â—…wing mercy unto thousands of them that 〈◊〉 â—…e and keep my commandments 11 Thou shalt not take the Name of the LORD thy God in vain for the LORD will not hold him â—…iltless that taketh his Name in vain 12 〈◊〉 i To 〈◊〉 in mind and memory as it is Exod. 20. 8. the sabbath-day to sanctifie it as the LORD thy God hath commanded thee k To 〈◊〉 in 〈◊〉 20. whither he dirâ—…ts them and therefore â—…e 〈◊〉 〈◊〉 the Argument of the Creation which is urged 〈◊〉 13 Six days thou shalt labour and do all tâ—…y work 14 But the seventh day is the * 〈◊〉 2 2. 〈◊〉 4 4. sabbath of the LORD thy God in it thou shalt not do any work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor â—…hine â—…nor thine ass nor any of thy cattel nor thy stranger that is within thy gates that thy man-servant and thy maid-servant may rest as well as thou 15 And remember that thou wast a servant l 〈…〉 grudge thy servants their rest upon that day in the land of Egypt and that the LORD thy God brought thee out thence through a 〈◊〉 â—…nd and by a stretched-out arm therefore the LORD thy God commanded thee to keep the sabbath-day 16 * 〈…〉 Honour thy father and thy mother as thâ—… LORD thy God hath commanded thee that thy dayes may be prolonged and that it may go well with thee in the land which the LORD thy God giveth thee 17 * 〈…〉 Thou shalt not kill 18 * 〈…〉 Neither shalt thou commit adultery 19 * 〈…〉 Neither shalt thou steal 20 Neither shalt thou bear false witness against thy neighbour 21 * 〈…〉 Neither shalt thou desire thy neighbours wise neither shalt thou covet thy neighbours house m In Exod. 2â—… the order iâ—… contrary and 〈◊〉 〈◊〉 〈◊〉 is put before 〈◊〉 〈◊〉 whereby it is evident that 〈◊〉 intended thâ—…â—…ut for one Commandement wherein the order of the words was an inconsiderable circumstance for if this were 〈◊〉 commandements as some would
Moses an altar of whole stones over which no man hath lift up any iron and they offered thereon burnt-offerings unto the LORD and sacrificed peace-offerings 32 And he wrote there upon the stones t Not upon the Stones of the Altar which were to be rough and unpolished v. 31. but upon other Stones sinooth and plaistered as is manifest from Deut. 27. 2. a copy of the law of Moses u Not certainly the whole five Books of Moses for what Stones and time would have sufficed for this nor the Blessings and the Curses here following which never are nor can without great impropriety be called the Law of Moses seeing they presuppose the Law and the Observation or Transgression thereof to which they belong only as rewards of the one and punishments of the other but the most weighty and substantial parts of the Law as may be gathered from the Laws which are mentioned and to the violaters whereof the Curses are applied Deut. 27. 15. c. and especially the Law of the Ten Commandments which he wrote in the presence of the children of Israel 33 And all Israel x i. e. The whole Congregation old and young male and female as it follows v. 35. and their elders and officers and their judges stood on this side the ark and on that side y i. e. Some on one side of it and some on the other before the priests the Levites which bare the ark of the covenant of the LORD as well the stranger as he that was born among them half of them over against mount Gerizim z These two places were in the Tribe of Ephraim not far from Shechem as appears both from Scripture Deut. 11. 29 30. and 27. 12. Iudg. 9. 7. and from other Authors who lived in those parts as Iosephus and the Iewish Doctors and half of them over against mount Ebal * Deut. 11. 29 and 27. 1â—… as Moses the servant of the LORD had commanded before that they should bless a Or Curse which is easily understood out of the following verse and from Deut. 27. 13 c. the people of Israel 34 And afterward b After the Altar was built and the Stones plaistered and writ upon he read c i. e. He commanded the Priests or Levites to read Deut. 27. 14. all the words of the law the blessings and cursings d Which words come in not by way of Explication as if the words of the Law were nothing else besides the Blessings and Curses but by way of addition to note that these were read over and above the words of the Law according to all that is written in the book of the law e He saith not according to all that was written upon those Stones but in the Book of the Law which shews the mistake of them that think the same things were both read and written upon these Stones 35 There was not a word of all that Moses commanded which Joshua read not f Therefore he read not the Blessings and Curses only as some think but the whole Law as the manner was when all Israel Men and Women were Assembled together as we read Deut. 31. 10 11 12. before all the congregation of Israel * Deut. 31. 12. with the women and the little ones and the strangers that * Heb. walked were conversant among them g i. e. Who were Proselytes for no others can be supposed to be with them at this time CHAP. IX AND it came to pass when all the kings which were on this side Jordan in the hill and in the valley and in all the coast of the great sea over against Lebanon the Hittite and the Amorite the Canaanite the Perizzite the Hivite and the Jebusite heard thereof 2 That they gathered themselves together a Not actually as the following History shews but they entred into a league or confederation to do this to fight with Joshua and with Israel with one * Heb. Mouth accord 3 And b Or But for he shews that these took another and a wiser course when the inhabitants of Gibeon c A great and royal city of the Hivites Ios. 10. 2. and 11. 19. heard what Joshua had done unto Jericho and to Ai 4 They did work wilily and went and made as if they had been embassadors d Sent from a far Country as they say v. 6. and took old sacks upon their asses and wine-bottles old and rent and bound up 5 And old shooes and clouted upon their feet and old garments upon them and all the bread of their provision was dry and mouldy 6 And they went to Joshua unto the camp at Gilgal e The place of their head-Quarters and said unto him and to the men of Israel f To wit those who used to meet in Counsel with Joshua to whom it belonged to make Leagues as it here follows even the Princes of the Congregation not the common people as appears both from v. 15 18 19 21. and from common usage of all Ambassadors who generally deliver their Message to and treat with Princes not People And the Hebrew word isch here used sometimes notes men of eminency and dignity We be come from a far countrey now therefore g Because we are not of this people whom as we are informed you are obliged utterly to destroy that which appeared sufficiently both by the Israelites practice in destroying the Amorites beyond Iordan and the people of Iericho and Ai without any allowance for Sex or Age and by common rumor and the report of the Israelites and other persons who dwelt among them or had converse with them as Rahab and all her kindred and by the nature of the thing because they were to possess that whole Land and were not to mix themselves with the people of it make ye a league with us 7 And the men of Israel said unto the Hivite g i. e. The Gibeonites who were Hivites Jos. 11. 19. Peradventure ye dwell among us h i. e. In this Land and so are of that people with whom we are forhidden to make any League or Covenant Exod. 23. 32 33 34. Deut. 7. 2. and 20. 15 16. and how shall we make a league with you 8 And they said unto Joshua We are thy servants i We desire a League with you upon your own terms we are ready to accept of any conditions And Joshua said unto them Who are ye and from whence come ye k For this free and general concession of theirs gave Ioshua just cause to suspect that they were of the cursed Canaanites 9 And they said unto him From a very far country thy servants are come because of the Name of the LORD l Being moved thereunto by the report of his great and glorious nature and works so they gave them hopes that they would embrace their Religion thy God for we have heard the
their cowardly desertion of this Cause because it was the Cause of God and they had the Call of God to it whom they knew to be able easily to cruâ—…h that Enemy whom they dreaded and who had promised to do it to the help of the LORD against the mighty 24 Blessed above women a Celebrated and praised and endowed with all sorts of Blessings more than they But of this fact of Iaels See the notes on Iudg. 4. 21. shall * Chap. 4 17. Jael the wife of Heber the Kenite be blessed shall she be above women in the tent b In her Tent or Habitation in her House and Family and all her Affairs for she and hers dwelt in Tents The Tent is here mentioned in Allusion to the place where this Fact was done 25 He asked water and she gave him milk she brought forth ‖ butter c Or cream i. e. The choisest of her milk so the same thing is repeated in differing words in a lordly dish d Which you are not to understand of such a stately and costly dish as the Luxury of after ages brought in which is not agreeable to the simplicity either of this Family or of those antient times but of a comely and convenient dish the best which she had and such as the better sort of persons then used Or creâ—…m 26 She put her hand e i. e. Her left hand as appears from the nature of the thing and from the right hand which is opposed to it to the nail and her right hand to the workmans hammer and with the hammer she ‡ Heb. hammered smote Sisera she smote off f Or struck through as the LXX and Syriack render it or brake as the Chaldee hath it his head when she had pierced g Heb. and she pierced or and the Nail pierced and stricken through his temples 27 ‡ Heb. between At her feet he bowed he fell and lay down h Here is a lively representation of the thing done At the first blow or Wound he was awakened and made some attempt to rise but being astonished and very weak she also following her first blow with others he found himself impotent and fell down dead and then she struck the Nail quite through his head into the ground as is said Iudg. 4. 21. at her feet he bowed he fell where he bowed there he fell down ‡ Heb. destroyed dead 28 The mother of Sisera looked out at a window i Expecting to see him returning for she concluded that he went forth not so much to Fight as to take the Spoil and cried through the lattess Why is his charet so long in coming why tarry the wheels of his charets 29 Her wise ladies answered her yea she returned ‡ Heb. her words answer to her self 30 * Exod. 15. 9. Have they not sped have they not divided the prey k i. e. It is certain they have got the prey only they tarry to view it and distribute it according to every mans quality and merit ‡ Heb. to the head of a man to every man a damsel or two To Sisera a prey of divers colours a prey of divers colours of needle-work of divers colours of needle-work on both sides meet for ‡ Heb. for the necks of thâ—… spoil the necks of them that take the spoil l Heb. of the prey the prey put for the men of prey those or who take the Prey as kindred is put for a man of kindred or a kinsman Ruth 3. 2. and Belial for a man of Belial 2 Sam. 16. 7. And days for a man of days or an old man Iob 32. 7. 31 So m i. e. So suddenly so surely so effectually and irrecoverably let all thine enemies perish O LORD but let them that love him be as * 2 Sam. 23 the sun when he goeth forth in his might n When he first riseth and so goeth on in his course which he doth with great might even as a strong man that runneth a race Psal. 19. 5. and so as no creature can stop or hinder him even so irresistible let the people be And the land had rest forty years o How to be computed see before on Iudg. 3. 11. CHAP. VI. AND the children of Israel did evil in the sight of the LORD and the LORD delivered them into the hand * Hab. 3. â—… of Midian a For although the generality of the Midianites had been cut off by Moses about 200 years ago yet many of them doubtless fled into the neighbouring Countries whence afterwards they returned into their own Land and in that time might easily grow to be a very great Number especially when God furthered their increase that they might be a fit scourge for his People Israel when they transgressed seven years 2 And the hand of Midian ‡ Heb. 〈◊〉 strong prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves b In which they might secure their persons and provisions from the hands of the Midianites and strong holds 3 And so it was when Israel had sown that the Midianites came up and the Amalekites and the children of the east c i. e. The Arabians who are commonly called the children of the east as Gen. 29. 1. Iudg. 8. 10 11. Iob 1. 3. Ezek. 25. 4. Not all the Arabians for in that were manâ—… and divers people but in the Eastern part of Arabia even they came up against them 4 And they encamped against them and destroyed the increase of the earth till thou come unto Gaza d i. e. From the East on which side they entred to the West where Gaza was near the Sea so they destroyed the whole Land and left no sustenance for Israel neither ‖ Or goâ—… sheep nor ox nor ass 5 For they came up with their cattel and their tents and they came as grashoppers for multitude for both they and their camels were without number e i. e. So many that it was not easie to number them It is an Hyperbole and they entred into the land to destroy it 6 And Israel was greatly impoverished because of the Midianites and the children of Israel cried unto the LORD 7 ¶ And it came to pass when the children of Israel cried unto the LORD because of the Midianites 8 That the LORD sent ‡ Heb. a 〈◊〉 a prophet a prophet unto the children of Israel which said unto them Thus saith the LORD God of Israel I brought you up from Egypt and brought you forth from the house of bondage 9 And I delivered you out of the hand of the Egyptians and out of the hand of all that oppressed you and drave them out from before you and gave you their land 10 And I said unto you I am the LORD your God * 2 King 〈◊〉 35 38.
to the Birth of the Messiah who was to be Born of an Israelitish Woman I and my fellows 38 And he said Go. And he sent her away for two months and she went with her companions and bewailed her virginity upon the mountains 39 And it came to pass at the end of two months that she returned unto her father who did with her according to his vow which he had vowed a Qu. What was it which Iepthah Vowed and Performed concerning his Daughter Ans. Many especially of Modern Writers conceive that Iephtha's Daughter was not Sacrificed but only Devoted to perpetual Virginity which then was esteemed a great Curse and Reproach This they gather 1. From v. 37 38. where we read that she bewailed not her Death which had been the chief Cause of Lamentation if that had been Vowed but her Virginity 2. From this v. 39. where after he had said that he â—…id with her according to his Vow he adds by way of declaration of the matter of that Vow and she knew no Man But for the first there may be a fair reason given That she could not with Honour bewail her Death which she had so generously and chearfully accepted of because it was attended with and occasioned by the Publick Good and her Fathers Honour and Happiness v. 36. and was a kind of Martyrdom and moreover an act of Religion the payment of a Vow which ought to be done chearfully but onely bewailed the circumstance of her Death that it was in some sort accursed and opprobrious she having had no Husband to take away her reproach as they speak Isa. 4. 1. and leaving no Posterity to her Fathers Comfort and the Increase of Gods People And for the second that Clause and she knew no man is plainly distinguished from the Execution of his Vow which is here mentioned before and this is added not as an Explication of the Vow but as an aggravating Circumstance that this was executed when she had not yet known any man Besides this Opinion seems liable to weighty Objections 1. There is no Example in all the Scripture of any Woman that was obliged to perpetual Virginity by any Vow of her own much less by the Vow of her Parents nor have Parents any such Power over their Children either by the Law of Nature or by the Holy Scripture 2. The express words of the Vow v 31. mention nothing of her Virginity but onely that she should surely be the Lords i. e. Devoted to the Service of the Lord which might be without any obligation to perpetual Virginity for even Samuel who was as fully devoted to the Lord by his Parents as she could be 1 Sam. 1. 11. and Sampson who was Devoted not onely by his Parents but by God himself and that in the highest degree even to be a perpetual Nazarite Iudg. 13. 5 7. yet were not prohibited Marriage nor were any of the most Sacred Persons Levites or Priests or High Priests though they were the Lords in a singular manner obliged to perpetual Virginity and therefore if she was not Offered up for a Burnt-Offering as the Authors of this Opinion say but onely was Consecrated to God there was no occasion to bewail her Virginity which for any thing that appears she was not tied to 3. If this were all here was no sufficient cause why so wise and valiant a man as Iepthah should so bitterly and passionately lament over himself or his Daughter And therefore it may seem most probable that Iepthah did indeed Sacrifice his Daughter as he had Vowed to do which was the Opinion of Iosephus the Jew and of the Chaldee Paraphrast and of divers of the Iewish Doctors and almost all the Ancient Fathers and many eminent Writers and this best agrees with the words of the Vow delivered v. 31. Whatsoever cometh forth of the doors of my house to meet me shall surely be the Lords and I will offer it for a Burnt-Offering Nor is there one word in all the following Verses which denies that she was thus offered onely the execution of the Vow is delivered in more ambiguous and general terms v. 39. which in all reason and by the Laws of good Interpretation ought to be limited and explained by the more plain and particular description of it It is true these words may seem capable of another interpretation the conjunctive Particle and may be here par for the disjunctive or as it often is as Exod. 21. 16 17. Levit. 6. 3 5. 2 Sam. 2. 19 â—… and so the meaning is that what I first meet shall sureâ—… be the Lords or I will offer it up for a Burnt-Offering to wit if it be a Creature â—…it to be so offered Otherwise â—…y they if a Dog or an Ass should have met him first he should have been obliged to offer them which was against the Law But it is sufficiently evident that he speaks of 〈◊〉 Humane person from the very Phrase of coming forth to meet him at his return which plainly argues a design to meet him purposely to Congratulate his Return this phrase of going to meet a person coming being very oft used in Scripture and constantly of one person meeting another as Gen. 14. 17. and 18. 2. and 24. 17 c. and never of any bruit Creature And although and is sometimes put for or yet it is not to be so used without necessity which seems not to be in this place nor is it very proper to distinguish two Sentences in this manner where the one is more general and the other being more special is comprehended within it which is the case here for it shall surely be the Lords is the general and its being offered up for a burnt-offering is the particular way or manner how it was to be the Lords as it were very improper to say This is either a man or it is my servant Iohn because the latter branch is contained in the former and therefore in all the alledged instances where and is put for or they are two distinct persons or things and not one comprehended within another as Exod. 21. 17. Father or Mother 2 Sam. 2. 19. right hand or left But the great objection against this Opinion is this That it seems a most horrid Act directly contrary to the Law of Nature and to plain Scripture thus to Sacrifice his own Daughter and that it seems altogether incredible either that such a man as Iepthah so eminent for Piety and Wisdom and Zeal and Faith should either make so Barbarous a Vow or pursue it for above two Months space and that none of the Priests of that time should inform him of the unlawfulness of executing so Wicked a Vow and of the liberty he had to redeem such a Vow by vertue of Levit. 27. 2 3. c. or that Iepthah would not willingly receive information especially where it was so agreeable to his own interest and natural affection or that the Priests and People would
Care of a good Husband The Question supposeth an Affirmative Answer I will seek it as my Duty binds me for thee that it may be well with thee 2 And now is not Boaz of our kinred with whose maidens thou wast Behold he winnoweth barley to night in the threshing floor b Which was in a place covered at the top but open elsewhere whither Ruth might easily come And this work of winnowing Corn was usually begun or ended with a Feast as may be gathered both from v. 7. and from other Instances wherein they used to do so upon like occasions and this work was to begin this Evening and as some think was done only in the Evenings when the heat grew less and the wind began to blow See Gen. 3. 8. 3 Wash thy self therefore and anoint thee and put thy raiment c To wit thy best Raiment All this was done to render her self more Amiable in the Eyes of Boaz. Obj. But Boaz could not see her the whole business being to be transacted by Night Ans. First It was begun in the beginning of the Night as soon as Boaz had suppeâ—… and composed himself to rest as appears from v. 4 7. when there was so much Light left as might discover her to him Secondly There being a Solemn Feast this Evening as is very probably thought and the Master of the Feast having Invited his Labouring People to it and Ruth among the rest it is likely that both she and the rest did put themselves into their best Dress upon that occasion as the manner is even at this day and so he had opportunity enough to see her upon thee and get thee down to the floor but make not thy self known unto the man d To wit not in so familiar a way as she was appointed to do so as he might know her in the sence in which that word is sometimes used until he shall have done eating and drinking 4 And it shall be when he lieth down e To rest or sleep as upon such occasions they used to do in those hot Countries that thou shalt mark the place where he shall lie and thou shalt go in f Though Naomi and Ruth seem to be vertuous and modest Women and their intent was Lawful and Honest yet there seems to be a manifold Irregularity in the manner of it First it seems to be against that Modesty which should be eminent in that Sex and in unmarried Persons Secondly Against Honesty both because it was an injury to another Person who was nearer akin whose right this was which Naomi could not be Ignorant of and because it was a Preposterous and Precipitant Method not agreeable either to the Rules of Scripture or the Usage of well-mannered Nations or that Decency which even Nature requires Thirdly Against Prudence for it might have proved the occasion as of many Sins so of great shame to all of them and a mean to Alienate his Affection from her which she sought to engage And though there be some Circumstances which Alleviate the Fact as the Experience which Naomi had of the Wisdom and Sobriety both of Boaz and of Ruth yet she knew not what the event would be and that there was something of shamefulness in the thing may be gathered both from Naomies choice of the Night for it as if it were a Work of Darkness and from Boaz his fear least this should be known v. 14. And it is an aggravation of it that this Course was unnecessary and she had a plain and likely way which was directly to Address her self to Boaz or the next Kinsman and to require the Duty which by Gods Law he was bound to perform and this before Witnesses as Boaz did And her Clandestine proceeding seems to have arisen from a distrust of Gods Providence to bring about what she desired in the ordinary way and ‖ Or 〈◊〉 up the 〈◊〉 that are 〈◊〉 his feet uncover his feet g Remove the Cloths which were upon his Feet thereby to awaken him and lay thee down and he will tell thee what thou shalt do h How thou shouldst carry thy self or what course thou shalt take to obtain that Marriage which belongs unto thee Only there were some Rites to be observed and Circumstances to be done before they came to the conclusion of the Marriage about which Boaz would instruct her 5 And she said unto her All that thou sayest unto me I will do i The confidence she had in Naomies Wisdom and Piety and true Love to her made her ready to follow her advice wherein she was the more excusable because she did not understand the Laws and Customs of the Country as Naomi did 6 ¶ And she went down unto the floor and did according to all that her mother in law bade her 7 And when Boaz had eaten and drunk k To wit liberally as the manner was upon those occasions See Iudg. 9. 27. Psal. 4. 7. Isa. 9. 3. and his heart was merry he went to lie down at the end of the heap of corn and she came softly and uncovered his feet and laid her down 8 ¶ And it came to pass at midnight l He did not discover her sooner though she did uncover his Feet being it seems in a deep sleep as is usual after Feasts and she doing no more than her Mother commanded her and using no words or gestures which might provoke his Lust wherein she shewed her Temperance and Modesty and that what she did was only by her Mothers lust â—…tion and Advice which plainly appeaâ—…ed from hâ—… 〈◊〉 â—…pressed v. 9. which he knew â—…he beinâ—… a Stranger wâ—…s unacquainted with And this was the reason 〈◊〉 Boaz was not in the least offended with her but only 〈◊〉 her Vertue without any reflection upon her for this 〈◊〉 that the man was afraid and ‖ Or took â—…old on turned himself m From the plaee where he lay he raised and turned himself towards the Feet to learn who or what was there Or he was troubled or afraid or wondred For the Hebrew word being but once used is diversly rendred and behold a woman lay at his feet n Which he might understand either by some glimmerings of Light which were after midnight which discovered her or rather by her Voice or out of her own Mouth who being asked told him so much in general before he made particular enquiry 9 And he said Who art thou And she answered I am Ruth thine hand maid spread therefore thy skirt over thine hand-maid o i. e. Take me to be thy Wife and perform the Duty of an Husband to me This Phrase is used in this senâ—…e Deut. 22. 30. and 27. 20. Ezek. 16. 8. Either First Because the Wife is admitted into the same Bed with her Husband and both are Covered with one and the same Covering Or Secondly From an ancient Ceremony of the Husbands throwing the Skirt of his Garment over
I repent of and hereby retract for them that honour me a That Worship and serve me with Reverence and Godly Fear and according to my Will which I esteem as an Honour done to me I will honour b I will advance them to Honour and maintain them in it and * Mal. 2 9 they that despised me c Not formally and directly for so Eli's Sons did not despise God but indirectly and by consequence by presumptuous disobedience of my Commands by defiling and disgracing my Worship and Ordinances either by transgressing the Rules I have given them therein or by their ungodly and shamefull Conversation and by making my service contemptible and abominable to others through their Scandals all which are manifest Arguments of contempt of God and are so called as Numb 11. 20. 1 Sam. 12. 9 10. Mal. 1. 8. and all which were eminently found in Eli's sons shall be lightly esteemed d Both by God and Men. 31 Behold * King â—… â—…7 â—…4 â—… â—… 11 â—… â—… 〈◊〉 the days come that I will cut off thine arm e i. e. I will take away thy strength which is oft signified by the arm as Iob 22. 8. Psal. 37. 17. or all that in which thou placest thy confidence and security either 1. The Ark which is called Gods strength Psal. 78. 61. and was Eli's strength who therefore was not able to bear the very ridings of the loss of it Chap. 4. 18. Or 2. His Priestly dignity or employment whence he had all his Honour and Substance Or rather 3. His Children to whom the words following here and in the succeeding Verses seem to consine it who are the strength of Parents see Gen. 49. 3. Deut. 21. 17. Psal. 127. 4 5. and the arm of thy fathers house f i. e. Thy Childrens Children and all thy Family which was in great measure accomplished 1 Sam. 22. 16 c. that there shall not be an old man in thine house g They shall generally be â—…ut off by an untimely Death before they be old 32 And thou shalt see ‖ Or the 〈◊〉 of the Tabernacle for all the wealth which God would have given Israel an enemy in my habitation in all the wealth which God shall give Israel h So the sense is Thou shalt see not in thy Person but in thy Posterity it being most frequent in Scripture to attribute that to Parents which properly belongs to their Posterity onely as Gen. 17. 8. and 27. 29 40. an enemy i. e. thy Competitour or him who shall possess that place of high Trust and Honour which now thou enjoyest such persons being through Mans corrupt Nature esteemed as a mans worst Enemy in my habitation i. e. in the Sanctuary And then he adds by way of Aggravation that this sad Accident should happen in all the wealth which God shall give Israel i. e. In a time when God should eminently bless Israel and make good all his Promises to them which was in Solomon's days when Abiathar of Eli's Race was put out oâ—… the High-Priesthood and Zaâ—…ck was put in his place 1 King 2. 27 35. when the Priesthood was most glorious and most Profitable and comfortable and therefore the loss of iâ—… more deplorable But the words may be otherwise rendered as is noted in the Margent of our English Bibles Thou shalt see to wit in thy own person the affliction or oppression or calamity of my habitation i. e. either of the Land of Israel wherein I dwell or of the Sanctuary called the habitation by way of Eminency whose greatest glory the Ark was 1 Sam. 4. 21 22. and consequently whoâ—…e greatest Calamity the loss of the Ark was for or instead of all that good wherewith God would have blessed Israel or was about to bless Israel having raised up a young Prophet Samuel and thereby given good grounds of hope that he intended to bless Israel if Thou and thy Sons had not hindred it by your Sins which God was resolved severely to Punish So this clause of the Threatning concerns Eli's Person as the following concerns his Posterity And this best agrees with the most proper and usual signification of that Phrase Thou shalt see and there shall not be an old * See Zech. 8. 4. man in thine house for ever i i. e. As long as the Priesthood continues in thy Family or as long as the Levitical Priesthood lasts 33 And the man of thine k i. e. Those of thy Posterity whom I shall not cut off from mine altar l i. e. From attendance upon mine Altar whom I shall not destroy but suffer to live and wait at the Altar shall be to consume thine eyes and to grieve thine heart m Shall be so forlorn and miserable that if thou wast alive to see it it would grieve thee at the very heart and thou wouldst consume thine Eyes with weeping for their Calamities So the Phrase is like that of Richel weeping for her children Jer. 31. 15. which were slain long after her Death and all the increase of thine house n i. e. Thy Children shall die ‡ Heb. Men. in the flower of their age o About the Thirtieth year of their Age when they were to be admitted to the plenary Administration of their Office Num. 4. 3. then they shall die 34 And this shall be a sign unto thee p To wit of the certain truth of all those sad Predictions that shall come upon thy two sons on Hophni and Phinehas in one day they shall dâ—…e both of them q And so they did chap. 4. 11. 35 And I will raise me up * Ezek. 4 〈◊〉 a faithful priest r To wit of another Line as is necessarily implied by the total removal of that Office from Eli's Line before threatned The Person designed is Zadok one eminent for his Faithfulness to God and to the King who when Abiathar the last of Eli's Line was Deposed by Solomon was made High-Priest in his stead 1 King 2. 27 35. 1 Chron. 29. 22. that shall do according to that which is in my heart s And shall not dishonour or disobey me to gratify his Sons as thou hast done and in my mind and I will build him a sure house t i. e. Give him a numerous Posterity as that Phrase is used Exod. 1. 21. 2 Sam. 7. 11. 1 King 11. 38. and confirm that sure Covenant of an everlasting Priesthood made to Phinehas of Eleazar's Line Numb 25. 13. and interrupted for a little while by Eli and his of the Line of Ithamar unto him and his Children for ever And this was manifestly verified until the Babylonish Captivity Ezek. 44. 15. and there is no reason to doubt of its continuance in the same Line till Christ came and he shall walk u i. e. Minister as High-Priest before mine anointed x Fither First Before King Solomon who was Anointed King 1
and most Important Passages of things and communed with Abigail to take her to him to wife 40 And when the setvants of David were come to Abigail to Carmel they spake unto her saying David sent us unto thee to take thee to him to wife 41 And she arose and bowed her self on her face to the earth and said x She shewed this Reverence and spake thus to them as representing David's person Behold let thine handmaid be a servant to wash the feet of the servants of my lord 42 And Abigail hasted and arose and rode upon an aâ—…s with five damsels of hers that went ‡ Heb. at 〈◊〉 after her and she went after the messengers of David y Not immediately but some competent time after they were gone She considered not David's present straits and penury which she thought her Plentiful Estate might supply nor his danger from Saul but by a true and strong Faith rested upon Gods Promise made to David not doubting but God would perform it and became his wife 43 David also took Ahinoam * Josh. 15. 〈◊〉 of Jezreel and they were also both of them his wives 44 ¶ But z Or For as the Hebrew Vau is oft-times used For this seems to be added as a reason why David took other Wives because Saul had given his former Wife to another man that he might as far as he could Extinguish all Relation and Kindred to him whom he hated and withal cut off his Hopes and Pretence to the Crown upon that account Saul had given * 2 Sam â—… 1â—… 15. Michal his daughter Davids wife to Phalti the son of Laish which was of Gallim CHAP. XXVI AND the Ziphites came unto Saul a Having once betrayed him before they thought their Case desperate with David and therefore did more strenuously assist Saul in discovering him in order to his Ruine to Gibeah saying * Chap. 23 19 Psa. 54 〈◊〉 Doth not David hide himself in the hill of Hachilah which is before Jeshimon b He is returned to his former haunt of which see Chap. 23. 19. This place might be convenient for him either for its nearness to Abigails Estate or because he might think that Saul was mollified and the Ziphites cautioned by the unsuccessfullness of their former Attempt or because he could from thence make good his Retreat into other places if need were 2 Then Saul arose and went down to the wilderness of Ziph having three thousand chosen men of Israel with him to seek David in the Wilderness of Ziph. 3 And Saul pitched in the hill of Hachilah which is before Jeshimon by the way but David abode in the wilderness and he saw c i. e. He understood by Information probably from his dear friend Ionathan that Saul came after him into the wilderness 4 David therefore sent out spies and understood that Saul was come in very deed 5 ¶ And David arose and came to the place where Saul had pitched d Came near to the skirts of Saul's Camp which he might easily discover from some neighbouring Hill or Wood and yet not be discerned himself And it is probable he came thither disguised and towards Night and David beheld the place where Saul lay and * Chap. 14. 50. 17. 55. Abner the son of Ner the captain of his host and Saul lay in the ‖ Or midst of â—…is carriages trench e Encompassed with his Carriages for better security Compare 1 Sam. 17. 20. and the people pitched round about him 6 Then answered David and said to Ahimelech the Hittite f So called either because he was one of that Nation but Converted to the Iewish Religion Compare 2 Sam. 11. 3. and 15. 18. Or from his Habitation amongst or some Relation to some of that People and to Abishai the son of Zeruiah g David's Sister See 1 Chron. 2. 16. His Father is not named either because he was now dead or because he was an obscure person brother to Joab saying Who will go down with me to Saul to the camp And Abishai said I will go down with thee 7 So David and Abishai came to the people h i. e. To Saul's Host and Camp It might seem a bold and strange Atâ—…empt but many things are to be considered 1. That Heroical persons have oft attempted things of no less difficulty and danger than this was as many credible Historians relate 2. That David did and might easily perceive that they were all fast asleep 3. That David had a particular Assurance that God would preserve him to the Kingdom 4. That he had a special Instinct from God to this Work and possibly God might inform him that he had cast them into a dead sleep that he might have this second opportunity of manifesting his Innocency towards Saul and the Justice of his Cause by night and behold Saul lay sleeping within the trench and his spear stuck in the ground at his bolster but Abner and the people lay round about him 8 Then said Abishai to David God hath ‡ Heb. shut up delivered thine enemy into thine hand this day now therefore let me smite him I pray thee with the spear even to the earth at once and I will not smite him the second time i I will Nail him to the Ground at one blow that I shall not need a second stroke 9 And David said to Abishai Destroy him not for who can stretch forth his hand against the LORD's anointed and be guiltless k Though Saul be a cruel Tyrant and rejected by God yet he is our Soveraign Lord and King and I thoâ—…gh designed King as yet am but a private Person and his Subject and therefore cannot kill â—…im without Sin nor will I consent that thou shouldst do it 10 David said furthermore As the LORD liveth the LORD shall smite him l By some sudden and mortal Stroke or his day shall come to die m According to the course of Nature or he shall descend into battel and perish 11 The LORD forbid that I should stretch forth mine hand against the LORDS anointed but I pray thee take thou now the spear that is at his bolster n Which will shew where we have been and what we could have done and the cruse of water o Which might be put there either to wash himself in case of any accidental Pollution which oft happened in the Night or to refresh him and quench his thirst in that hot Climate and Season or for divers other uses and let us go 12 So David took the spear and the cruse of water from Sauls bolster and they gat them away and no man saw it nor knew it neither awaked for they were all asleep because a deep sleep ‡ Heb. of the LORD from the LORD p Sent upon them by the Lord for David's advantage was fallen upon them 13 ¶ Then David went over to the
Chief Actors or Abettors of that Villanous Action against David's Ambassadours which was contrary to the Law of Nature and of Nations and of all Humanity and of the Dreadful War ensuing upon it for which they might seem to deserve the severest Punishments Although indeed there seems to have been too much Rigour used especially because these dreadful Deaths were Inflicted not onely upon those great Counsellors who were the onely Authors of that vile Usage of the Ambassadours but upon a great number of the People who were Innocent from that Crime And therefore it is probably conceived That David exercised this Cruelty whilst his Heart was hardned and impenitent and when he was bereaved of that free and good Spirit of God which would have taught him more Mercy and Moderation and put them under saws e He Sawed them to Death of which Punishment we have Examples both in Scripture Heb. 11. 37. and in other Authors and under harrows of iron and under axes of iron f He caused them to be laid down upon the Ground and â—…orn by sharp Iron Harrows drawn over them and hewed in pieces by keen Axes and made them pass through the brick-kiln g i. e. To be burnt in Brick-kilns Or made them to pass through the furnace of Malchen i. e. of Moloch called also Milchom and here Malchen Punishing them with their own Sin and with the same kind of Punishment which they Inflicted upon their own Children See 2 King 16. 3. and 23. 10. and Levit. 18. 21. and 20. 2. and Deut. 18. 10. and thus did he unto all the cities of the children of Ammon So David and all the people returned unto Jerusalem CHAP. XIII AND it came to pass after this that Absalom the son of David had a fair sister a His Sister by Father and Mother See 2 Sam. 3. 3. whose name was Tamar and Amnon the son of David loved her 2 And Amnon was so vexed that he fell sick b The Passion of his Mind disturbed his Body as is usual for his sister Tamar for she was a virgin c And therefore diligently kept so as he could not get private Converse with her and withal Modest and abhorring any compliance with his Lustful desires both from her Inclination and Interest and ‡ Heb. it was marvellous or â—…idden in the eyes of Amnon Amnon thought it hard for him to do any thing to her 3 But Amnon had a friend whose name was Jonadab the son of Shimeah d Called also Shammah 1 Saâ—… 16. 9. Davids brother and Jonadab was a very ‡ subtil man Heb. Wise. 4 And he said unto him Why art thou being the kings son ‡ Heb. thin lean â—… from day to day e Heb. from morning to morning for whereas in the Day he had many Diversions and Refreshments in the Night he was pester'd with tormenting Thoughts and Paâ—…sions the Effects whereof appeared in his Countenance in the Morning wilt ‡ Heb. morning by morning thou not tell me f Thy sure Friend and faithful Servant who am ready to advise and assist thee And Amnon said unto him I love Tamar my brother Absaloms sister 5 And Jonadab said unto him Lay thee down on thy bed and make thy felt sick and when thy father cometh to see thee say unto him I pray thee let my sister g So he calls her to prevent the suspition of any dishonest Design upon so near a Relation whom neither Nature nor respect and affection would permit him to Viâ—…iate Tamar come and give me meat and dress the meat in my sight that I may see it and eat it at her hand h Pretending that his Stomack was so nice that he could Fat nothing but what he saw dressed and that by a Person whom he much affected 6 So Amnon lay down and made himself sick and when the king was come to see him Amnon said unto the king I pray thee let Tamar my sister come and make me a couple of cakes in my sight that I may eat at her hand 7 Then David sent home to Tamar saying Go now to thy brother Amnons house and dress him meat i It is strange that so wise and sagacious a Person as David did not see through so vain a pretence but that must be ascribed partly to the Instincts of Nature which generally preserve near Relations from such Monstrous Actions and partly to God's Providence which blinded David's Mind that he might bring upon him the designed and threatned Judgments 8 So Tamar went to her brother Amnons house and he was laid down k Upon his Bed or rather his Couch and she took ‖ Or Paste flour and kneaded it and made cakes in his sight and did bake the cakes 9 And she took a pan and poured them out l Out of the Frying-pan into the Dish before him but he refused to eat And Amnon said Have out all men from me and they went out every man from him 10 And Amnon said unto Tamar Bring the meat into the chamber m An inner Chamber either 1. That wherein he lay sick upon his Bed where also Tamar made the Cakes in his sight who then carried them out into the next Room to bring them in again when he called for them Or rather 2. Another Chamber Amnon lying upon his Couch in one Chamber where the Company were with him where also she made the Cakes before him first sendeth all out of that Room and then riseth from his Couch and upon some pretence goes into another secret Chamber where he might have the better opportunity for his intended Wickedness that I may eat of thine hand And Tamar took the cakes which she had made and brought them into the chamber to Amnon her brother 11 And when she had brought them unto him to eat he took hold of her and said unto her Come lie with me my sister 12 And she answered him Nay my brother n Whom Nature both teacheth to abhor such thoughts and obligeth to defend me from such a Mischief with thy utmost hazard if another should attempt it do not ‡ Heb. humble me force me o Thou shouldest abhor it if I were willing but to add Violence to thy Filthiness is Abhominable for * Lev. 18. 9. †no such thing ought to be done in Israel p Among God's People who are taught better things who also will be infinitely Reproached for such a base Action do not thou this folly ‡ Heb. it shall not so be done 13 And I whither shall I cause my shame to go q How can I either endure or avoid the shame and reproach of it And as for thee thou shalt be as one of the fools in Israel r i. e. Loathsom and contemptible to all the people whereas now thou art in great Reputation and Heir apparent of the Crown now therefore I pray thee
here called king either because he was so called and accounted by his own people or because that word is sometimes used for any Prince or chief Ruler See Deut. 33. 5. Iudg. 18. 1. and 21. 25. 1 King 20. 1. and they fetcht a compass of seven days journey m Because they made a great Army which could move but slowly and they fetched a greater compass than was usual for some advantage which they expected by it and there was no water n A frequent want in those hot and desert parts and now as it seems increased by the extraordinary heat and dryness of the season for the host and for the cattel ‡ Heb. at their feet that followed them 10 And the king of Israel said Alas that the LORD hath called these three kings together to deliver them into the hand of Moab o So he chargeth his calamity upon God and not upon himself whose sins were the true and proper causes of it 11 But Jehoshaphat said Is there not here a prophet of the LORD that we may enquire of the LORD by him p This he should have asked before when they first undertook the expedition as he did in a like case 1 King 22. 5. and for that neglect he now suffers but better late than never his afflicton brings him to the remembrance of his former sin and present duty And one of the king of Israels servants answered and said Here is Elisha the son of Shaphat which poured water on the hands of Elijah q i. e. Who was his Servant this being one office of a Servant and this office was the more necessary among the Israelites because of the frequent washings which their Law required 12 And Jehoshaphat said The word of the LORD is with him r We may enquire the mind of God by him for he is a true Prophet Which Iehoshaphat might easily understand because being a good man and a great favourer of the Lords Prophets he would diligently enquire and many persons would be ready to inform him of all things of that nature and amongst others of Elijah's calling of Elisha by casting his Prophetical Mantle over him 1 King 19. 19. and of Elijah's translation and Elisha's substitution in his place and of the proof of it 2 Kin. 2. 8 14. So the king of Israel and Jehoshaphat and the king of Edom went down to him s To his Tent which was either in the Camp or not far from it for he went along with the Army by the impulse of Gods Spirit for this very occasion They did not send for him but went to him that by giving him this honour they might more effectually ingage him to give them his utmost assistance and because they had heard that he was a man of a rugged temper and carriage who therefore was to be sweetned and so disposed to pity and relieve them 13 And Elisha said unto the king of Israel What have I to do with thee t I desire to have no discourse nor converse with thee * So Judg. 10. 14. 〈◊〉 1. 15. Get thee to the prophets of thy father and to the prophets of thy mother u i. e. To the Calves which thou after thy Fathers example dost worship and to the Baals which thy Mother yet worshippeth by thy permission and to which thy heart is yet inclined though thou hast destroyed one of his Images for politick reasons Let these Idols whom thou worshippest in thy Prosperity now help thee in thy distress And the king of Israel said unto him Nay x I renounce those false Prophets and Baals and will seek to none but God for help for the LORD hath called these three kings y If thou hast no respect for me yet pity this innocent King of Edom and good Iehoshaphat who are involved in the same danger with my self together to deliver them into the hand of Moab 14 And Elisha said As the LORD of hosts liveth before whom I stand Surely were it not that I regard the presence of Jehoshaphat the king of Judah z Whom I Reverence and Love for his Vertue and Piety I would not look toward thee nor see thee 15 But now bring me a minstrel a One that can Sing and Play upon a Musical Instrument This he requires that his mind which had been disturbed and inflamed with Holy anger at the â—…ight of wicked Iehoram might be composed and cheered and united within it self and that he might be excited to the more servent prayer to God and joyfully praising him whereby he was prepared to receive the Prophetical Inspiration For although Prophecy be the Gift of God yet men might do something either to hinder or further the reception of it for which cause Paul bids Christians study to get the Gift of Prophecy 1 Cor. 14. 1. And for this very end the Colledges of the Prophets were erected wherein the Sons of the Prophets did use divers means to procure this Gift which also they did sometimes receive as we see 2 King 2. 3 5. and amongst other means they used Instruments of Musick to exhilerate their spirits c. 1 Sam. 10. 5. Of the great power of Musick upon the affections see the Notes on 1 Sam. 16. 17. And it came to pass when the minstrel played that the hand of the LORD b i. e. The Spirit of Prophecy so called to note that it was not from Elisha's temper of body or mind that it was no natural nor acquired vertue inherent in him but a singular Gift of God given to whom and when he pleased This Phrase is used also Ezek. 1. 8. and 3. 14 22. and 8. 1. ‡ Heb. was came upon him 16 And he said Thus saith the LORD Make this valley ‡ Heb. ditches ditches full of ditches c Which may receive the Water and hold it for the use of Men and Beasts 17 For thus saith the LORD Ye shall not see wind d Any of those winds which commonly produce Rain And seeing is here put for perceiving or feeling one sense for another or for all as Gen. 42. 1. compare Act. 7. 12. Exod. 20. 18. and elsewhere neither shall ye see rain yet that valley shall be filled with water that ye may drink both ye and your cattel and your beasts 18 And this is but a light thing in the sight of the LORD e This is but a small favour in comparison of what he intends to you for Iehoshaphat's sake He will give you more than you ask or expect For they were so weakned and discouraged with the great drought that they had no hopes of proceeding in the offensive War and thought it sufficient if it were possible to Defend themselves from the Moabites ver 13. he will deliver the Moabites also into your hand 19 And ye shall smite every fenced city and every choice city and shall fell every good tree f This is Either
†Heb. do 〈◊〉 them 〈◊〉 So â—…r might exact of them money and corn s As a just recompence for our Pains and Care for the publick good to which we wholly devote our selves even to the neglect of all our private concerns But I will not rigorously exact but do freely remit my own right which in those circumstances it is my duty to do and therefore you also ought to do so seeing I lay no burden upon you but what I am willing to bear a part of upon my own Shoulders I pray you let us leave off this usury 11 Restore I pray you to them even this day their lands their vineyards their oliveyards and their houses also t Also require not which is to be supplied out of the next verse where it is expressed in their answer to and grant of this desire the hundredth part u Which they required every month for the use of their monies or goods according to the Custom then used and afterwards by the Romans of the money and of the corn the wine and the oil that ye exact of them 12 Then said they We will restore them x To wit the Lands and Houses and will require nothing of them y For the hundredth part so will we do as thou sayest Then I called the priests z Either 1. As Delinquents in that kind or rather as Witnesses that the Oath being taken before the Priests who acted in God's Name and stead the Oath might make the more deep and durable impression upon their consciences See Numb 5. 19. 1 King 1. 8 31 32. and * Jer. 34. 8 9. took an oath of them a Not of the Priests last mentioned for it doth not appear that any of them were guilty and it is absurd to think that they onely were guilty of this extortion as they must be if this them belongs to them onely but of all the Persons who were before charged with this crime v. 3 4. whether Priests or others as is evident from the text and from the nature of the thing that they should do according to this promise 13 Also I shook my lap b i. e. The lap or extream parts of my garment which I first folded together and then shook it and scattered it asunder This was a form of swearing then in use and said so God shake out every man from his house and from his labour c i. e. From enjoying what he hath got by his labour that performeth not this promise even thus be he shaken out and †Heb. 〈◊〉 or void emptied And all the congregation said Amen and praised the LORD And the people did according to this promise 14 Moreover from the time that I was appointed to be their governor in the land of Judah from the twentieth year even unto the two and thirtieth year of Artaxerxes the king that is twelve years d Not that he continued so long together at Ierusalem of which see ch 2. 6. but that he so long governed Ierusalem by himself when he was present and in his absence by a deputy I and my brethren e Either my fellow Officers or they whom I left in my stead who as they were to do my work so might have required my rights have not eaten the bread of the governour f i. e. That allowance which by the Laws of God and Nations and of the King of Persia the Governours might require for the maintenance of their own dignity and Office and of the publick service 15 But the former governours g Not Ezra who was no Governour but only a Priest sent to teach them and to rectify Church-abuses nor Zerubbabel but others between him and Nehemiah whom he forbears to name because he designed not to disgrace any Person but only to reform the abuses that had been before me were chargeable unto the people and had taken of them bread and wine beside forty shekels of silver h Which they required of the people for every day to defray their other expences yea even their servants bare rule over the people i i. e. Ruled them with rigour and cruelty which fault of the servants is charged upon their Masters the former Governours because they did not restrain nor punish them but so did not I because of the fear of God k Because I feared to break Gods Commands or to incur his displeasure by such immoderate and unseasonable Oppressions of the People This he speaks not to commend himself but rather to diminish his Praise and to shew that this was no heroical Action nor work of Supererogation to be admired rather than imitated but only his Duty in that case which for his own sake he durst not decline and consequently that it was their Duty also not to relinquish even those rights which in other times and conditions they might lawfully require 16 Yea also I continued in the work of this wall l Overseeing directing and encouraging the workmen which was my whole business and this at my own cost neither bought we any land m Of our poor Brethren whose necessities gave me abundant opportunity of enriching my self with good bargains But I durst not build my house upon other mens ruines and all my servants were gathered thither unto the work 17 Moreover there were †commonly or very frequently at my table an hundred and fifty †or thereabouts of the Jews and rulers n Not only Jews of the inferiour sort for whom meaner provisions might suffice but also their Rulers such as there were in many places for whom better provision was fit who resorted to him upon all occasions either to pour out their complaints as here they did or to give him notice of the Enemies designs or to receive his orders and directions besides those that came unto us from among the heathen that are about us 18 Now that which was prepared for me daily was one ox and six choice sheep also fowls were prepared for me and once in ten days store of all sorts of wine yet for all this required not I the bread of the governour o But bore it out of my own Estate which was very considerable his Office in the Persian Court being a place of very great profit as well as Honour and that Profit no doubt continued to him in this his absence from the King From this great and daily expence it seems more than probable that Nehemiah did not continue here for 12 years together as some would think or at least that he did not this all that time but only during the great and present exigences and distresses of the Jews which ceased in good part after the Walls were built and the Hearts of all the Jews revived and their Enemies dispirited thereby because the bondage was heavy upon this people * Ch. 13. 22. Think upon me my God for good according to all that
5 Harim Meremoth Obadiah 6 Daniel Ginnethon Baruch 7 Meshullam Abijah Mijamin 8 Maaziah Bilgai Shemajahâ—… these were the priests 9 And the Levites both Jeshua the son of Azaniah Binnui of the sons of Henadad Kadmiel 10 And their brethren Shebaniah Hodijah Kellta Pelajah Hanan 11 Micah Rehob Hashabiah 12 Zaccur Sherebiah Shebaniah 13 Hodijah Bani Beninu 14 The chief of the people c i. e. Their elders or representatives acting in the stead and by the appointment of all the rest for it had been troubelsome and unnecessary for every one of the people to seal Parosh Pahath-moab Elam Zattu Bani 15 Bunni Azgad Bebai 16 Adonijah Bigvai Adin 17 Ater Hizkijah Azzur 18 Hodiah Hashum Bezai 19 Hariph Anathoth Nebai 20 Magpiash Meshullam Hezir 21 Meshezabeel Zadok Jaddua 22 Pelatiah Hanan Anajah 23 Hoshea Hananiah Hashub 24 Hallohesh Pileha Shobek 25 Rehum Hashabnah Maasejah 26 And Ahijah Hanan Anan 27 Malluch Harim Baanah 28 * Ezr. 2. 〈◊〉 And the rest d Those who did not write and seal with their own hands but onely by their deputies above mentioned of the people the priests the Levites the porters the singers the Nethinims and all they that had separated themselves from the people of the lands unto the law of God their wives their sons and their daughters every one having knowledge and having understanding 29 They clave to their brethren e They owned and ratified what the others had done in their names declaring their assent to it by their words or by the lifting up of their hands as the manner was their nobles and entred into a curse and into an oath f i. e. An outh bound with a curse or imprecation upon themselves in case they violated it to walk in Gods law which was given †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Moses the servant of God and to observe and do all the commandments of the LORD our Lord and his judgments and his statutes 30 And that we would not give g To wit in marriage having sworn obedience to Gods Laws in the general they now do so to some particulars wherein they had lately transgressed or were most prone to transgress * Exod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our daughters unto the people of the land nor take their daughters for our sons 31 * Exod. 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 Deut. 5. 12. Chap. 13. 〈◊〉 〈◊〉 And if the people of the land bring ware or any victuals on the sabbath day to sell that we would not buy it of them on the sabbath or on the holy day and that we would leave * Lev. 〈◊〉 〈◊〉 the seventh year h i. e. Leave the land at rest from plowing or tilling it in that year according to Gods command Exod. 23. 10 11. Levit. 25. 4. and the * Deut. 〈◊〉 〈◊〉 exaction of †Heb. 〈◊〉 〈◊〉 every debt i Heb. hand debts are called hands because they are commonly contracted or confirmed by a bill under the hand of the debtour 32 Also we made ordinances for us to charge our selves k i. e. Every particular head or person among us Which they had warrant to do both from the nature of the thing because this was necessary to be done for the upholding of Gods Worship and from the warrant of former examples in the like case 2. 〈◊〉 24. 5. yearly with the third part of a shekel for the service of the house of our God 33 For the shew-bread and for the continual meat-offering and for the continual burnt-offering l Formerly these things were provided out of the treasures of the Temple 1 Chron. 26. 20. And when those failed out of the Kings treasure 2 Chron. 31. 3. But how both these failing provision is here made for them another way * See 〈◊〉 28. 〈◊〉 of the sabbaths of the new moons for the set feasts and for the holy things m i. e. For the Sacrifices all which were holy and for the sin-offerings n Which are particularly mentioned as most necessary and suitable to their present state which was exceeding sinful and therefore miserable and calling aloud for atoning Sacrifices to make an atonement for Israel and for all the work of the house of our God 34 And we cast the lots amongst the priests the Levites and the people o To determine the time and order in which each of them should take the care of the business for the wood-offering p For the wood which was to be spent in great quantity being used in every Sacrifice and formerly had been supplied out of the Temples treasures or by the King which could not now be done to bring it into the house of our God q i. e. Into the place appointed to receive it in the buildings adjoyning or belonging to the Temple after the houses of our fathers r i. e. According to our several families which were to take the charge of it by course at times appointed year by year to burn upon the altar of the LORD our God * 〈◊〉 16. 12. as it is written in the law 35 And * 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 2â—… to bring the first fruits of our ground s i. e. Of the fruits of our ground All the particulars of the first-fruits are exactly and distinctly mentioned that none might pretend ignorance when they withheld any part of the Priests dues which at that time especially the people were very prone to do through poverty or covetousness or profaneness and that the Priests fights might be firmly assured to them and the first fruits of all fruit of all trees year by year unto the house of the LORD 36 Also the first born of our sons and of our cattle as it is written * 〈◊〉 13. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 〈◊〉 〈◊〉 15 〈◊〉 in the law and the firstlings of our herds and of our flocks to bring to the house of our God unto the priests that minister in the house of our God 37 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â—… 13. 〈◊〉 〈◊〉 12. c. 〈◊〉 1â—… 4. 〈◊〉 〈◊〉 2. And that we should bring the first-fruits of our dough and our offerings and the fruit of all manner of trees of wine and of oil unto the priests to the chambers of the house of our God and * 〈◊〉 〈◊〉 3â—… 〈◊〉 〈◊〉 the tithes of our ground unto the Levites that the same Levites might have the tithes in all the cities of our tillage t i. e. The tithes of all the fruits of the ground belonging to our several Cities 38 And the priest the son of Aaron u i. e. Some Priest or Priests appointed to this work that so neither the people might wrong the Levites nor the Levites defraud the Priests of their dues shall be with the Levites * 〈◊〉 1â—… â—…6 when the Levites take tithes and the Levites shall bring up x At their own charges the
young virgins unto Shushan the palace to the house of the women †Heb. unto the hand unto the custody of ‖ Or Hegai v. 8. Hege the kings chamberlain keeper of the women c Either 1 Of the Virgins who are oft called Women as here v. 11 12. and elsewhere So it is a Synecdoche Or 2. Of all the Women both Virgins and Concubines only the Virgins he himself took care of as requiring more care and caution and the Concubines he committed to Shaashgaz ver 14. his Deputy and let their things for purification d i. e. To cleanse them from all impurities and indecencies to anoint and perfume and adorn and every way prepare them for the Kings presence and service for the legal purifications of the Jews he never regarded be given them 4 And let the maiden which pleaseth the king be queen instead of Vashti And the thing pleased the king and he did so 5 Now in Shushan the palace there was a certain Jew whose name was Mordecai the son of Jair the son of Shimei the son of Kish a Benjamite 6 * 2 Kin. 24. 15. 2 Chr. 36. 10 Jer. 24. 1. Who e This may be referred either 1. To Kish Mordecai's Grand-Father last mentioned or 2. To Mordecai who was then carried away either 1. In the Loins of his Parents in which sense Levi is said to be tithed in Abraham Heb. 7. and as those persons named Ezra 2. are said to have been carried away by Nebuchadnezzar Ezra 2. 1. which is not true of the most of them in their own persons but only as in their Fathers Loins Or 2. In his own person and then indeed he was a man of more than ordinary years But of that see the notes on ch 1. 1. had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah whom Nebuchadnezzar the king of Babylon had carried away 7 And he †Heb. nourished brought up Hadassah that is Esther f Hadassah was her Hebrew name before her marriage and she was called Esther by the King after it his uncles daughter for she had neither father nor mother and the maid was †Heb. fair of form and good of countinance fair and beautiful whom Mordecai when her father and mother were dead took for his own daughter 8 So it came to pass when the kings commandment and his decree was heard and when many maidens were gathered together unto Shushan the palace to the custody of Hegai that Esther was brought g Or taken and that by force as that word oft signifies So great was the power and Tyranny of the Persian Kings that they could and did take what persons they liked to their own use also unto the kings house to the custody of Hegai keeper of the women 9 And the maiden pleased him h Partly because she was very beautiful and therefore he supposed she would be very acceptable to the King which would be his advantage and partly by the Divine Power which moveth the hearts of men which way he pleaseth and she obtained kindness of him and he speedily gave her her things for purification with †Heb. her portions such things as belonged to her and seven maidens which were meet to be given her out of the kings house and †Heb. he changed her he preferred her and her maids unto the best place of the house of the women 10 Esther had not shewed her people nor her kindred for Mordecai had charged her that she should not shew it i Lest the knowledge hereof should either make her contemptible or odious or bring some inconvenience to the whole nation as things might happen But there was also an hand of God in causing this to be concealed for the better accomplishment of that which he designed though Mordecai was ignorant of it 11 And Mordecai walked every day before the court of the womens house †Heb. to know the peace to know how Esther did and what should become of her 12 Now when every maids turn was come to go in to king Ahasuerus after that she had been twelve months according to the manner of the women k Who were kept so long partly for their better purification as it here follows partly out of state as that which became so great a King partly that being so long in safe custody the King might be sure that the Child begotten upon any of them was his own for so were the days of their purifications accomplished to wit six months with oil of myrrhe l Which is useful both for making the skin exactly clean and smooth and solid and for giving strength and vigour to the body and six months with sweet odours m Which was the more necessary because the bodies of men and women in those hot Countries did of themselves yield very ill scents if not corrected and qualified by art and with other things for the purifying of the women 13 Then thus n Thus purified and prepared and thus as it follows came every maiden unto the king whatsoever she desired o For ornament or by way of attendance was given her to go with her out of the house of the women unto the kings house 14 In the evening she went and on the morrow she returned into the second house of the women to the custody of Shaashgaz the kings chamberlain which kept the concubines p Whereof Darius Nothus is reckoned to have had 360. she came in unto the king no more except the king delighted in her and that she were called by name 15 Now when the turn of Esther the daughter of Abihail the uncle of Mordecai who had taken her for his daughter was come to go in unto the king she required nothing q To shew that she was not desirous to please the King and that she was brought to the King without and against her own inclination and choice but what Hegai the kings chamberlain the keeper of the women appointed and Esther obtained favour in the sight of all them that looked upon her r i. e. Was admired by them for her beauty 16 So Esther was taken unto king Ahasuerus into his house royal s And into his bed as is implied To which it is not strange if she though a vertuous person did in those circumstances yield considering the infirmity of humane nature and of that sex and the state of those times when plurality of Wives were permitted and Concubines were owned as Wives and these Virgins were by this action made his Wives or Concubines Besides it is not known to us whether Mordecai and Esther had not direction or a dispensation from God in this matter it being certain that God can dispense with his own positive laws in the tenth month which is the month Tebeth in the seventh year of his reign 17 And the king loved
this word commonly signifies which might reasonably bring down such terrible judgments upon my Head 7. What man is like Job who drinketh up scorning like water k i. e. Abundantly and greedily who doth so oft and so easily break forth into scornful and contemptuous expressions not only against his friends but in some sort even against God himself whom he foolishly and insolently chargeth with dealing rigorously with him The words may be thus read What Man being like Iob would drink up c. That a wicked or foolish Man should do thus is not strange but that a Man of such Piety Gravity Wisdom and Authority as Iob should be guilty of such a sin this is wonderful 8. Which goeth in company with the workers of iniquity and walketh with wicked men l Although I dare not say as his three Friends do that he is a wicked Man yet in this matter he speaks and acts like one of them 9. For he hath said m Not absolutely and in express terms but by unforced consequence and as concerning this life and with reference to himself because he said that good Men were no less nay sometimes more miserable here than the wicked Ch. 9. 22 c 30. 26. and that for his part he was no gainer as to this life by his Piety but a loser and that God shewed him no more kindness and compassion than he usually did to the vilest of men Which was a very unthankful and ungodly opinion and expression seeing godliness hath the promise of this life as well as of that to come and Iob had such supports and such assurances of his own uprightness and of his future happiness as he confesseth as were and should have been accounted even for the present a greater comfort and profit than all which this World can afford * Chap. 9. 2â—… 35. 3. It profiteth a man nothing that he should delight himself with God n That he should choose and delight to walk with God and make it his chief care and business to please him and to do his commandments which is the true and proper Character of a godly Man 10. Therefore hearken unto me ye †Heb. men of heart men of understanding o You who are present and understand these things do you judge between Iob and me * Deut. 32. 4. Chap. 8. 3. 36. 23. Psal. 92. 15. Rom. â—… 14. far be it from God that he should do wickedness p This I must lay down as a Principle that the righteous and holy God neither doth nor can deal unjustly with Iob or with any Man as Iob insinuates that God had dealt with him and from the Almighty that he should commit iniquity 11. * Psal. 62. 12. Prov. 24. 12. 〈◊〉 â—…2 1â—… Ezek 33. 2â—… Mat. 1â—… 2â—… Rom. 2. 6. 2 Cor. 5. 10. 1 Pet. 1. 17. Rev. 22 12. For the work q i. e. The reward of his work or according to his work Iob's affâ—…ons though great and sharp are not undeserved but justly inflicted upon him both for his Original corruption and for many actual transgressions which are manifest to God though Iob through his parâ—…lity may not see them And Iob's Piety shall be recompensed it may be in this life but undoubtedly in the next And therefore â—…ety is not unprofitable as Iob saith of a man shall he render unto him and cause every man to â—…ind according to his ways 12. Yea surely God will not do wickedly neither will the Almighty pervert judgment r As Iob hath wickedly affirmed For the phrase see on Ch. 8. 3. 13. Who hath given him a charge over the earth s i. e. Over the Inhabitants of the Earth to rule them according to his Laâ—…s and to give an account to him of it Who or where is his Superiour that made the World and then delivered the Government of it to God There is no such Person God himself is the sole Creator the absolute and supream Lord and Governour of all the World and therefore cannot do unjustly The reason is partly because all unrighteousness is a transgression of some Law and God hath no Law to bound him but his own nature and will partly because the Creator and Lord of the World must needs have all possible Perfections in himself and amongst others perfect Justice and must needs be free from all imperfections and obliquities and therefore from Injustice and partly because he is of himself all-sufficient and independent upon all other Persons and able to do and procure whatsoever pleaseth him and therefore as he hath no inclination so he hath no temptation to any unrighteous actions this being generally the reason of all unrighteous actions in the World because the Persons who do them either are obliged to do it to gratiâ—…ie some Superiour Authority who commands them to do it or else do want or desire something which they cannot justly obtain For he is a Monster and not a Man who will take away any thing by injustice or violence which he may have by right or who hath disposed t Or committed to wit to him to be governed by him in the Name and for the use and service of his Superiour Lord to whom he must give an account †Heb all of it the whole world 14. * Ps. 104. 29. If he set his heart †Heb. upon him upon man u Heb. upon him i. e. Man as may seem probable from v. 11. 15. where Man is expressed and from the next Clause of this Verse where he speaks of that Spirit and Breath which is in Man If his eye and heart be upon man if he diligently and exactly observe him and all his ways and whatsoever is amiss in him and which follows upon it of course resolve to punish him Or if he set his heart against as this Particle el is used Amos 7. 15. and elsewhere as hath been noted before him to wit to cut him off if he gather unto himself x If it please him to gather to himself to wit by death whereby God is said to take away mens Breath Psal. 104. 29. and to gather mens Souls Psal. 26. 9. and the Spirit is said to return unto God Eccles. 12. 7. his spirit and his breath y i. e. That Spirit and Breath or that living Soul that God breathed into Man Gen. 2. 7. and gives to every Man that cometh into the World 15. * Gen. 3. 19. Eccles. 12. 7. All flesh z i. e. Every Man who is called Flesh Gen. 6. 3 17. Isa. 40. 6. shall perish together a Or alikâ—… without any exception be they great or mean wise or foolish good or bad if God design to destroy them they cannot withstand his power but must needs perish by his stroke The design of this and the foregoing Verse is the same with that of v. 13. where see the notes namely to
Judgment seat God hath shined e. 3. Our God f These Words are used here as they are also Heb. 12. 29. emphatically The Prophet speaks this in the Person of the Israelites and Worshippers of God whereof he was one and thereby takes off their â—…ond Pretence as if because God was their God in Covenant with them and nearly related to them by Abraham his Friend for ever he would bear with their Miscarriages and would not deal so severely with them as some fancied which also was their Conceit Ier. 7. 4. c. Mat. 3. 9 10. No saith he though he be our God yet he will come to execute Judgment upon us shall come g Either 1. From Heaven his dwelling place to Zion to sit in Judgment there Or 2. Out of Zion to some other place as was said on v. 2. and shall not keep silence h So the Sence is he will no longer forbear or Connive at the Hypocrisie and Profaneness of the Professors of the true Religion but will now speak to them in his Wrath and will effectually reprove and Chastite them But because the Psalmist is not now describing what God did or would say against them which he doth below v. 7. c. but as yet continues in his Description of the Preparation or coming of the Judge to his Throne it seems more Proper to translate the Words as some do he will not cease for this Verb signifies not onely a Cestation from Speech but from Motion or Action as it doth 2 Sam. 19 11. Psal 83. 1. Isa. 42. 14 15. i. e. Not neglect or delay to come So here is the same thing expressed both Affirmatively and Negatively as is frequent in Scripture whereof divers instances have been formerly given for the greater assurance of the Truth of the thing * Psal. 97. â—… a fire shall devour before him and it shall be very tempestuous round about him i This is a farther Description of that terrible Majesty wherewith God clothed himself when he came to his Tribunal in token of that just severity which he would use in his Proceedings with them He alludes to the manner of Gods appearance at Sinai Exod. 19. and intimates to them that although Zion was a place of Grace and Blessing to all true Israelites yet God would be as dreadful there to the Hypocrites among them as ever he was at Sinai See Isa. 33. 14. 4. He shall call to the heavens from above and to the earth k Either to the places themselves and so it is a Figure called Prosopopaeia Or to the Inhabitants of them all Angels and Men whom he calls in for Witnesses and Judges of the Equity of his present Proceedings Comp Deut. 4. 26. and 31. 28. and 32. 1. that he may judge his people l To wit in their Presence and Hearing 5. Gather m O ye Angels summon and fetch them to my Tribunal Which is poetically spoken not as if they were actually to do so but onely to continue the Metaphor and Representation of the Judgment here mentioned my Saints n The Delinquents the 〈◊〉 whom he calls Saints Partly because they were all by Profession an holy People as they are called Deut. 14. 2. Partly by an frony intimating how unworthy they were of that Name and Partly as an Argument or Evidence against them because God had chosen and separated them from all the Nations of the Earth to be an Holy and peculiar People to himself and they also had solemnly and frequently Consecrated and devoted themselves to God and to his faithful Service all which did greatly aggravate their present Apostacy together unto me those that have made a covenant with me by sacrifice o i. e. Which have entred into Covenant with me and have ratified that Covenâ—…nt with me by Sacrifice not onely in their Parents Exod. 24 4. c. but also in their own Persons from time to time even as oft as they offer Sacrifices to me This Clause seems to be added here to acquaint them with the proper Nature use and end of Sacrifices which were principally appointed to be Signs and Seals of the Covenant made between God and his People and Consequently to Convince them of their great mistake and Wickedness in trusting to their outward Sacrifices when they neglect the very Life and Soul of them which was the keeping of their Covenant with God and withal to diminish that overweening Conceit which they had of Sacrifices and to prepare the way for the abolition of them as being onely necessary to confirm the Covenant which being once for all confirmed by the Blood of Christ they might without any inconvenience be laid aside and abrogated 6. And * Psal. 97. 6. the heavens shall declare his righteousness p Which they were called to Witness v. 4. So was the Earth also But here he mentions the Heavens onely as I humbly conceive because they were the most impartial and Considerable Witness in the Case for men upon Earth might be false Witnesses either through Ignorance and Mistake or through Prejudice and Partiality and Passion But the Angels understand things more thoroughly and certainly and are so exactly pure and sinless that they neither can nor will tell a lye for God and therefore their Testimony is more valuable Or the meaning is that God would Convince the People of his Righteousness and of their own Wickedness by terrible Thunders and Lightnings and Storms or other dreadful Signs wrought by him in the Heaven or the Air by which he did Convince his People in two like Cases Deut. 5. 22 23. c. 1 Sam. 12. 17 18 19. for God is judg himself Selah q In his own Person or immediately God will not now reprove them or contend with them by his Priests or Prophets with whom they may easily strive as they used to do but he will do it in an immediate and extraordinary manner from Heaven and therefore they shall be forced to acknowledge his Righteousness and their own unrighteousness as they must needs do when the Contest is between them and that God who is the great Judge of the World and cannot possibly do any unrighteous thing Iob 34. 13. Rom. 3. 6. who exactly knows all their Hearts and Works and cannot be deceived nor Contradicted 7. * Psal. 81. 8. Hear O my people and I will speak r Having brought in God as coming to Judgment with them he now gives an Account of the Process and of the Sentence of the Judge whose Words are contained in this and the following Verses O Israel and I will testifie against thee s I will plead with thee and declare my Charge or Inditement against thee I am God even thy God t Not onely in general as thou art my Creature but in a special manner by many singular Favours and Obligations and by that solemn Covenant made at Sinai whereby I avouched thee to
is usual 11 * Psal. 89. 3 4. â—…3 c. The LORD hath sworn in truth y Not falsly or deceitfully as men sometimes do but sincerely and faithfully what he will inviolably observe and fulfil as the next clause expounds this unto David he will not turn from it * 2 Sam. 7. 12. 1 Kings 8. 25. 2 Chr. 6. 16. Luke 1. 69. Acts 2. 30. Of the fruit of †Heb. thy belly thy body z Some of thy posterity will I set upon thy throne 12 If thy children will keep my covenant and my testimony that I shall teach them their children also shall sit upon my throne for evermore 13 For the LORD hath chosen Zion a Not strictly but largely taken either for the whole mountain whereof Zion and Moriah were two parts or tops or for Ierusalem which was in a great part built upon Mount Zion whence it is oft called Zion as hath been noted again and again For he speaks here of that place which he chose to be his rest for ever as it follows v. 14. which unequestionably was the Temple whence also it appears that this Psalm was not written by David nor before the building of the Temple he hath desired it for his habitation 14 * Psal. 68. 16. This is my rest for ever here will I dwell b I will no more wander to several places as I have done but here I have fixed my abode for I have desired it 15 * Psal. 147. 14. I will ‖ Or surely abundantly bless her provision c I will plentifully provide for Ierusalem and all that live in her or resort to her for Worship nor shall they seek my face in vain I will satisfie her poor with bread 16 I * 2 Chr. 6. 41. will also cloath her priests with salvation d With my saving graces and blessings with righteousness as thou didst desire v. 9. and moreover with that protection and benediction which by my promise belongs to righteous persons and her saints shall shout aloud for joy 17 * Ezek. 29. 21. Luke 1. 69. There e In Ierusalem the seat of the Kingdom and which is no small advantage to that family the onely place of my presence and worship in the world will I make the horn of David to bud f His power and glory to flourish and increase and to be propagated to his posterity I have ordained a ‖ Or candle See 1 Kings 11. 36. lamp g A successor or succession to continue for ever in his family as this phrase is expounded 1 Kings 11. 36. 15. 4. and particularly one eminent and glorious light to wit the Messias who shall come out of his loyns and revive and vastly enlarge his Kingdom for mine anointed 18 His enemies will I cloath with shame h For the shameful and unexpected disappointment of all their vain hopes and wicked designs but upon himself i Upon him and his posterity which are nothing else but a mans self multiplied shall his crown flourish PSAL. CXXXIII A song of degrees of David This Psalm was composed by David upon the happy occasion of the ending of the Civil Wars between the two Houses of Saul and David In which having felt the sad effects of discord and division both the King and People were more sensible of the great blessing of reconciliation and unity 1 BEhold how good and how pleasant it is a You have been harassed by a Civil War take notice of this blessed change with thankfulness to God for it for brethren b For us who are brethren not onely by nature and blood but also by combination in one and the same Commonwealth and by the profession of the same Religion to dwell †Heb. 〈◊〉 together together in unity 2 It is like the * Exod. 30. 25 30. precious ointment upon the head that ran down upon the beard even Aarons beard c It is no less grateful and refreshing than that oyl which was plentifully poured forth upon Aarons head at the time of his Consecration to the Priestly Office which was exceeding pleasant not onely for the extraordinary fragrancy of it but because by this together with the other Rites prescribed he was initiated into that sacred Office which was so acceptable to God and so comfortable and beneficial to the people as being the happy instrument of making atonement to God for them and of procuring and maintaining their peace with God upon which all their happiness of this life and of the next depends that went down to the ‖ Or â—…ollar skirts d Or skirt for the Hebrew word is of the Singular number Not to the lower skirt or bottom of his Sacerdotal garment for that the sacred Oyl was poured forth in so great plenty is not probable nor was it necessary or convenient but to the upper skirt of it or the mouth of it as this Hebrew word properly signifies or to the collâ—…r of his upper Priestly garment which the oyntment falling upon his beard might easily reach of his garments 3 As the dew of * 〈◊〉 4. 48. 〈◊〉 〈◊〉 Hermon e It is no less grateful than the dew is which fâ—…lls upon that great and goodly hill of Hermon whereby it is both refreshed and made fruitful and as the dew that ‖ 〈◊〉 25. 21. descended upon the mountains of Zion f And as the dew which falleâ—…h upon the mountains of Sion i. e. either upon the several parts and ridges or tops of that mountain whereof one was peculiarly called Sion and another Moriah or upon the mountains which are round about Ierusalem Psal. 125. 2. which is oft called Zion as Psal. 132. 13. And these may be opposed to Hermon which was remote and beyond Iordan But peradventure which yet I propose with all submission this dew is not to be taken literally for the falling of the dew availed very little to the refreshment or improvement of the hills of Sion and Moriah especially as now they were filled with buildings but Allegorically for the favour or blessing of God which is frequently called and compared to the dew as Prov. 19. 12. Isa. 18. 4. Hos. 14. 5. Mich. 5. 7. And thus it may seem to be explained in the following clause and so the sence of the place is this It is as desirable as the natural dew which falls upon mount Hermon nay which is more as that blessed and heavenly dew of Gods ordinances and graces which he hath commanded to fall upon the mountains of Sion i. e. either upon mount Sion the Plural number being put for the Singular as it is Psal. 132. 7. and oft elsewhere as I have observed in several places or upon the mountains of Zion and Moriah and others which are round about Ierusalem as was now said And if it seem strange that the dew should be taken literally in the first
supposed to be such by reason of that severe Law against these practices in Israelitish women Deut. 23. 17. or are justly reputed Heathens as being degenerate Israelites which are oft called Strangers as hath been noted in the book of the Psalms and partly because conversation with such Persons is forbidden to men as those Israelites which were not Levites are called Strangers Numb 1. 51. in respect of the Holy things which they were prohibited to touch and forbidden Fire is called strange fire Num. 3. 4. * Ch. 5. 3. 6. 24 7. 5. even from the stranger which flattereth with her words d Which useth all arts and ways to allure men to unchast actions one kind being put for all the rest 17. Which forsaketh * Jer. 3. 4. the guide of her youth e To wit her Husband whom she took to be her guide and governour and that in her youth which circumstance is added to aggravate her sin and shame because love is commonly most sincere and servent between an Husband and Wife of youth as they are for that reason emphatically called Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. Mal. 2. 14 15. and forgetteth f i. e. Violateth or breaketh as that word is commonly used in a practical sense the covenant of her God g The marriage Covenant so called partly because God is the Author and Institutor of that society and mutual Obligation and partly because God is called to be the witness and judge of that solemn Promise and Covenant and the avenger of the transgression of it 18. For her house inclineth unto death h Conversation with her which was most free and usual in her own House is the ready and certain way to Death which it brings many ways by wasting a Mans Vital spirits and shortning his life by exposing him to many and dangerous Diseases which Physicians have declared and proved to be the effects of inordinate lust as also to the fury of jealous Husbands or Friends and sometimes to the Sword of Civil Justice and undoubtedly without repentance to God's wrath and the second Death This is here mentioned as one great priviledge and blessed fruit of Wisdom and her paths unto the dead i Or as the Chaldee and some others render it unto the Giants to wit those rebellious Giants Gen. 6. 4. or as others unto the damned or unto Hâ—…ll See for this word Iob 7. 9. Psal. 88. 11. Prov. 9. 18. 21. 16. 19. None k Few or none An hyperbolical expression used Isa. 64. 7. that go unto her l That go to her House or that lie with her as this Phrase is used Gen. 16. 4. 30. 4. Ios. 2. 3. return again m From her and from this wickedness unto God Adulterers and Whoremongers are very rarely brought to repentance but are generally hardned by the power and deceitfulness of that Lust and by God's just judgment peculiarly inflicted upon such Persons Heb. 13. 4. He alludes to the nature of corporal death from which no man can without a Miracle return to this life neither take they hold of the paths of life n Of those courses which lead to true and eternal Life 20. That thou mayest o This depends upon v. 11 and is mentioned as another happy fruit of Wisdom the former being declared from v. 12. to this Verse walk in the way of good men p Follow the counsels and examples of the godly Whereby he intimates that it is not sufficient to abstain from evil company and practices but that we must choose the conversation of good men and keep the path of the righteous 21. * Psal. 37. 29. For the upright shall dwell in the land q Shall have a peaceable and comfortable abode in the Land oâ—… Canaan which also is a type of their everlasting felicity See Psal. 37. 3 9 18 29. and the perfect shall remain in it 22. * Job 18. 17. Psal. 104. 35. But the wicked shall be cut off from the earth and the transgressors shall be ‖ Or pluckt up rooted out of it CHAP. III. 1. MY son forget not my law a My doctrine or counsel or the Law of God which might be called his Law as the Gospel is called Paul's Gospel 2 Tim. 2. 8. because delivered by them * Deut. 8 â—… 30. 16 20. but let thine heart keep my commandments b By diligent meditation and hearty affection 2. For * Chap. 4. 10 22. length of days and †Heb. years of life long life and peace shall they add to thee c God will add these Blessings which he hath promised to the obedient Deut. 8. 18. 30. 20. 1 Tim. 4. 8. 3. Let not mercy and truth d Either 1. God's Mercy and Truth So it is a promise God's Mercy and Truth shall not forsake thee Or rather 2. That Mercy and Truth which is Man's duty So it is a Precept which seems most probable both from the form of the Hebrew Phrase and from the following words of this Verse which are plainly preceptive and from the promise annex'd to the performance of this Precept in the next Verse Mercy and Truth are frequently joyned together as they are in God as Psal. 25. 10. 57. 3. c. or in men as Prov. 16. 6. 20. 28. Hos. 4. 1. and here Mercy notes all that benignity clemency charity and readiness to do good freely to others Truth or Faithfulness respects all those duties which we owe to God or Man to which we have special Obligation from the Rules of Justice forsake thee * Exod. 13. 9. Deut. 6. 8. Ch. 6. 21. 7. 3. bind them about thy neck e Like a Chain wherewith Persons adorn their Necks as it is expressed Chap. 1. 9. which is fastned there and not easily lost which also is continually in ones view write them upon the table of thme heart f Either 1. upon those Tablets which the Iews are said to have worn upon their Breasts which are always in sight So he alludes to Deut. 6. 8. Or 2. in thy mind and heart in which all God's commands are to be received and engraven as is oft required in this Book and every where So the Table of the Heart seems to be opposed to the Tables of Stone in which God's Law was written as it is Ier. 31. 33. 2 Cor. 3. 3. 4. * Psal. 111. 10. So shalt thou find favour g i. e. Obtain acceptance or be gracious and amiable to them and ‖ Or good success good understanding h Whereby to know thy duty and to discern between good and evil The serious practice of Religion 〈◊〉 an excellent mean to get a solid understanding of it as on the contrary a vitious life doth exceedingly debase and darken the mind and keep men from the knowledge of Truth which not onely Scripture but even Heathen
to it Whereby also he intimates the emptiness and dissatisfaction of mens minds notwithstanding all the abundance of Creature comforts †Heb. unto the place that the Rivers go thither they return to go unto the place from whence the rivers come q Either 1. unto the Sea from whence they are supposed to return into their proper Channels and then as it is expressed thither i. e. into the Sea they return again Or 2. unto their Springs or Fountains to which the Waters return by secret passages of the Earth as is manifest from the Caspian Sea and reasonably supposed in other places Or rather 3. unto the Earth in general from whence they come or flow into the Sea and to which they return again by the reflux of the Sea For he seems to speak of the visible and constant motion of the Waters both to the Sea and from it and then to it again in a perpetual reciprocation which agrees best with the former similitudes v. 5 6. thither they return again 8 All things r Not onely the Sun and Winds and Rivers which I have mentioned but all other Creatures are full of labour s Both subjectively as they are in continual restlesness and change never abiding in the same state or place and efficiently as they cause great and sore labour to men in getting and keeping and enjoying of them yea even in the study of them as is noted hereafter man cannot utter it t The labour is inexpressibly and unconceivably great the eye is not satisfied with seeing nor the ear filled with hearing u As there are many things in the World troublesome and vexatious to mens senses and minds so even those things which are comfortable and acceptable to them are not satisfactory but men are constantly desiring some longer continuance or fuller enjoyment of them or variety in them and they never say It is enough I desire no more The Eye and Ear are here synedochically put for all the senses because these are most Spiritual and refined most curious and inquisitive most capable of receiving satisfaction because they are exercised with more ease and pleasure than the other senses whose satisfactions are oft attended with greater weariness and manifold dangers and inconveniences 9 * Ch. 3. 15. †Heb. what is it that hath been the 〈◊〉 that shall 〈◊〉 So Gr. The thing that hath been it is that which shall be and that which is done is that which shall be done and x There is nothing in the World but a continued and tiresom repetition of the same things the Nature and course of the beings and affairs of the World and the tempers of mens minds are generally the same that they ever were and shall ever be and therefore because no Man ever yet received satisfaction from any worldly things it is a vain and foolish thing for any Person hereafter to expect it there is no new thing y To wit in the nature of things which might give us hopes of attaining that satisfaction which things have not hitherto afforded For otherwise this doth not restrain the God of Nature who hath frequently done and still can do new and miraculous works and who can and doth discover to particular Persons new inventions when it pleaseth him under the sun 10 Is there any thing whereof it may be said see this is new z For the proof hereof I appeal to the consciences and experiences of all men it hath been already of old time a The same things have been said and done before though possibly we did not know it which was before us 11 There is no remembrance of former things b This seems to be added to prevent this Objection There are many new inventions and enjoyments unknown to former Ages To this he answers This Objection is grounded onely upon our ignorance of ancient times and things which is very great and which if we did exactly know or remember we should easily find Parallels to all present occurrences in former Ages neither shall there be any remembrance of things that are to come with those that shall come after c This clause tends both to illustrate and confirm the former The sense is There are many thousands of remarkable speeches and actions done in this and the following Ages which neither are nor ever will be put into the publick Records or Histories and consequently they must unavoidably be forgotten and lost unto succeeding Ages and therefore it is just and reasonable to believe the same concerning former Ages seeing the same causes are most likely to produce the same effects 12 I the preacher was king over Israel in Jerusalem d This Verse is a Preface to the following Discourse that by the consideration of the quality of the Speaker they might be induced to give more attention and respect to his words Having asserted the vanity of all things in the general he now comes to prove his assertion in all those particulars wherein men commonly seek and with greatest probability expect to find true happiness He begins with secular Wisdom And to shew how competent a judge he was of this matter he lays down his Character that he was the Preacher which implies eminent knowledge and ability to teach others or the Convert who had learnt by dear bought experience what he now taught them and a King who therefore had all imaginable opportunities and advantages for the attainment of happiness and particularly for the getting of Wisdom by consulting all sorts of Books and Men by trying all manner of experiments and many other ways and no ordinary King but King over Israel God's own and onely beloved People a wise and an happy People Deut. 4. 6 7. 33. 29. whose King he was by God's special and gracious appointment and furnished by God with singular Wisdom for the discharge of that great trust and whose Royal Palace and abode was in Ierusalem where were the House of God and the most wise and learned of the Priests attending upon it and the Seats of Justice and the Colledges or Assemblies of the wisest Men of their Nation of which see 2 Kings 22. 14. 1 Chron. 25. 8 c. Psal. 122. 5. All which helps concurring together in him which very rarely do in any other men makes the argument drawn from his experience more convincing and undeniable 13 And I gave my heart e Which Phrase notes his serious and fixed purpose his great industry and alacrity in it to seek and search out f To seek diligently and accurately by wisdom g Wisely or by the help of that Wisdom wherewith God had endowed me concerning all things that are done under heaven h Concerning all the works of God and Men in this lower World the works of Nature and their causes effects properties and operations the works of Divine Providence and God's counsels and ends in them the work and depths
Gods Sentence Gen. 3. 16. but it is a wonderful condescension in him that his desire is towards me 11 Come my beloved let us go forth into the field t That being retired from the crowd we may more freely and sweetly converse together and may observe the state of the fruits of the Earth let us lodge in the villages u In one of the villages as Cities is put for one of the Cities Judg. 12. 7. 12 Let us get up early x The Church having offended and lost her beloved by her former laziness now doubles her diligence and discovers how earnestly she was set upon the following work to the vineyards y To particular congregations See Cant. 6. 1. Isa. 5. 1. let us see if the vines flourish whether the tender grapes †Heb. open appear and the pomgranates bud forth z Let us enquire into the success of our Labours what Souls are brought in and built up how they prosper and grow in Grace whether they abound in good Works c. there will I give thee my loves a There I will discover the sincerity and fervency of my affections to thee and maintain communion with thee in thy holy Ordinances 13 The mandrakes b This Hebrew word is used Gen. 30. 14 15. and the signification of it is very much doubted and disputed by Interpreters of which see my Latin Synopsis on that place But this is certain that the word signifies sweet and pleasant flowers and therefore if it be understood of Mandrakes they were of another sort than ours as it is no unusual thing for flowers of the same kind in several Climates to have very differing Natures and Qualities give a smell and at our gates c Either 1. Growing there upon the Walls or in Gardens or Orchards near the door of our dwelling-House Or rather 2. Brought thither by divers Persons to congratulate and adom our Nuptials or laid up for our entertainment as may be gathered from the nature of the fruits which were not only new and growing but also old and laid up as it here follows are all manner of pleasant fruits new and old d Fruits of this year and of the former that the variety might delight Which seems to be spiritually meant of the various fruits and operatiâ—…ns of the Spirit and degrees of Grace in several Believers which I have laid up for thee e Which have been produced by my Ministry for thy Service and Glory O my beloved CHAP. VIII 1 O That thou wert as my brother a Most intimate and free and familiar with me as Brethren and Sisters commonly are that sucked the breasts of my mother b That came out of the same womb and sucked the same breasts and consequently were Brother and Sister by Father and Mother too for such are most dear to one another See Gen. 43. 29. Deut. 13. 6. Heb. Sucking the breasts c. So she wisheth that he were as a little sucking Brother with whom she might innocently and inoffensively delight her self as Sisters do with such a Brother The Church here expresseth her passionate desire of a stricter Union and closer Communion with Christ than yet she had attained And in particular these may be the breathings of the ancient Jewish Church after Christs Incarnation whereby he was to be their Brother Rom. 8. 29. Heb. 2. 11 12. and a sucking Infant when I should find thee without c In the open streets I might then express my Affections to thee and kiss thee openly without any scandal or contempt Or without i. e. come forth from the Fathers bosom into the World Ioh. 16. 28. I would kiss thee d I would demonstrate my Reverence and Subjection and Affection to thee of all which kissing was a token in those times and places as hath been oft observed in divers foregoing Texts yea †Heb. they should not despise me I should not be despised e Then should I not be ashamed or censured as if I had done an indecent or immodest action because such Expressions of Love are usual amongst persons so nearly and dearly related 2 I would lead thee and bring thee f With joy and triumph as the Bridegroom was usually brought to the Brides house See Psal. 45. 15 16. into my mothers house g Either 1. My Mothers in Law my Husbands Mother as the custom was Gen. 24. 67. Iudg. 12. 9. Or 2. My own Mothers to shew her extraordinary Respect and Affection to him In the mystical sense both come to one for the universal Church was in some sort both his and her Mother ‖ Or thou houldest who would instruct me h To wit how I should behave my self towards thee Or where she did instruct or educate me I would cause thee to drink of * Prov. 9. 2. spiced wine of the juice of my pomgranate i I would give thee the best entertainment which the House affords My Gifts and Graces should all be employed to serve and glorifie thee 3 * Ch. 2. 6. His left hand should be under my head and his right hand should embrace me k The same expressions are used ch 2. 6. The sense is He would not despise me for my forwardness in shewing my affections to him as men commonly do in like cases but would kindly accept of my Love and return Love for it 4 * Ch. 2. 7. 3. 5. I charge you O daughters of Jerusalem †Heb. why should ye stir up or why c. that ye stir not up nor awake my love until he please l This verse is here repeated again from ch 2. 7. 3. 5. where see the Explication of it 5 * Ch. 3. 6. Who is this that cometh up from the wilderness m These words are repeated from ch 3. 6. of which see the notes there This and the next clause are the words either 1. Of the Daughters of Ierusalem or the Friends of the Bride and Bridegroom admiring and congratulating this happy conjunction Or 2. Of the Bridegroom who proposeth the Question that he may give the Answer here following leaning upon her beloved n Which implies both great freedom and familiarity and fervent affection and dependance upon him If these be the Bridegrooms words he speaketh of himself in the third Person which is usual in the Hebrew Language I raised thee up o When thou wast falln and laid low and wert dead in trespasses and in the depth of misery I revived thee under the apple-tree p Under my own shadow for she had compared him to an apple-tree and declared that under the shadow of that Tree she had both delight and fruit Cant. 2. 3. which is the same thing with this raising up there thy mother brought thee forth q Under that Tree either the Universal or the Primitive Church did conceive and bring thee forth there she
the Husband and in the Wife onely by his consent or permission as is evident from Gen. 5. 29. 35. 18. Luke 1. 60 63. and many other places of Scripture is wholly appropriated to her his name Immanuel l Which signifies God with us God dwelling among us in our Nature Ioh. 1. 14. God and Man meeting in one Person and being a Mediator between God and Men. For the design of these Words is not so much to relate the Name by which Christ should commonly be called as to describe his Nature and Office As we read that his name shall be called Wonderful Counsellor c. Isa. 9. 6. and that this is said to be his the Messiah's name whereby he shall be called The Lord our righteousness Ier. 23. 6. although he be never called by these Names in any other place of the Old or New Testament but the meaning of these Places is He shall be Wonderful and our Counsellor c. and our Righteousness for to be called is oft put for to be as Isa. 1. 26. 4. 3. c. 15 Butter and honey m The common Food of Children in that Country where they were in great abundance and of the best sort shall he n The Virgins Son last mentioned who though he be God blessed for ever yet shall become Man and to shew the truth of his Humanity shall not onely be conceived and brought forth but also shall be nouâ—…ished and brought up by the same means and steps as other children which is justly mentioned here as a stupendious and miraculous Work of God eat that he may know o That by this Food he may grow up and so may know c. Or until he know as it is rendred by divers Learned Men and among others by the Chaldee Interpreter who best knew the use of this Particle among the Hebrews to refuse the evil and chuse the good p To discern between things morally good and evil which Children are capable of doing in some measure when they are five or six years old Compare Deut. 1. 39. where young Children are described by this Character that they had no knowledge between good and evil 16 * See Ch. 8. 4. For q Or Yea for so this Particle is used by way of amplification or addition Isa. 32. 13. Ier. 14. 5 18. So the sence is Not onely this Land of thine shall be preserved until the Virgins Son be born but thine Enemies Land shall be sorely scourged and these two Kings destroyed within a very little time before the child r Heb. this child not the Virgins Son but the Prophets Child Shear-jashub whom in all probability the Prophet to prevent mistakes pointed at and who was brought hither by God's special command v. 3. and that for this very use for otherwise his Presence was wholly insignificant shall know to refuse the evil and chuse the good the land s The Lands to wit of Syria and Israel as is evident from the next Words It is an Euallage of the Singular for the Plural that thou abhorrest t For its cruel Designs and Practices against Or which vexeth or molesâ—…eth thee as this Word is used Exod. 1. 12. Numb 22. 3. c. shall be forsaken of both her Kings u So far shall Pekah and Rezin be from conquering thy Land that they shall lose their own Lands and their Lives too which they did within two years after this time being both slain by the King of Assyria 2 Kings 15. 29 30. 16. 9. 17 The LORD shall bring x But although God will deliver you at this time for his own Names sake yet he will remember and requite all your present and following Wickedness and hath a dreadful Judgment in store for you upon thee y For part of this Assyrian Storm fell in Ahaz his Reign 2 Chron. 28. 20. c. and upon thy people and upon thy fathers house z Upon thy Sons and Successours the Kings of Iudah the Accomplishment whereof is recorded in their History days a To wit evil days by a Synechdcche or Calamities for days are oft put for the Events which happen in them and especially for Judgments or Tribulations as Iob. 18. 20. Psal. 137. 7. Isa. 9. 4. Obad. v. 12. that have not come from the day that * 1 Kings 12. 16. Ephraim departed from Judah b When Ten Tribes revolted from thy Fathers House and set up another opposite Kingdom even the king of Assyria c Who may well be called their Plague or Calamity as he is called the rod of God's anger Isa. 10. 5. Or with as this Hebrew Particle oft signifies the king c. or by the king c. And king is here put for kings as Dan. 2. 37. 8. 21. 18 And it shall come to pass in that day d Known to God and appointed by him for the execution of these Judgments that the LORD shall hiss e See on Isa. 5. 26. for the flie f The Flies So he calls these Enemies to imply either their great Numbers or their speedy March or their unavoidable Assault that is in the uttermost pâ—… g In or near or towards their Extremity or End where they go out into the Sea of the rivers h Of the River Nilus which may be called rivers either for its greatness for which cause the Title of rivers is given also to Euphrates Psal. 137. 1. and to Tigâ—…is Naâ—… 2. 6. or because towards the end of it it is divided into seven famous Streams by which it emptieth it self into the Midland Sea Isa. 11 15. He seems plainly to design and describe the Egyptians who were always dangerous Neighbours to Iudah and did probably animate and assist the Philistins and Edomites and others against them and at last made a formal Invasion and Conquest of their Land 2 Kings 23. 33 c. Besides when the Chaldaeans had in good measure subdued the Egyptians it is very probable that great numbers of the Egyptian Soldiers did list themselves in the Chaldaean Army and with them invade the Land of Iudah of Egypt and for the bee i The Bees the Assyrian Army who are compared to Bees as for their numerous Forces and orderly March so for their fierce Attempts and mischievous Effects that is in the land of Assyria k In the Empire of Assyria or Babylon for these two were united into one Empire and therefore in Scripture are promiscuously called sometimes by one Title and sometimes by the other 19 And they l The Flies and especially the Bees shall come and shall rest all of them m They shall have an easie Victory few or none of them shall be slain in the Attempt in the desolate valleys n Either 1. such as were and had long been desolate So it signifies the vast Numbers of their Enemies which filled all Places both such as
be more easie to them and more terrible to their Adversaries whom God will suddenly and utterly consume as it were by Fire 6 For f Having spoken of the glorious Light and Joy and Victory of God's People he now proceeds to shew the Ground of it and by what Person these things are procured unto us g Unto us Iews of whom Christ was born and to whom he was primarily sent Mat. 15. 24. for our use and benefit a child h The Messiah by the consent of Interpreters not onely Christian but Jewish For so the ancient Hebrew Doctors understood the Place and particularly the Chaldee Paraphrast although the later Iews out of opposition to Christ wrest it to Hezekiah Which extravagant Conceit as it hath no foundation at all in this or any other Text of Scripture and therefore may be rejected without any further Reason so it is fully confuted by the following Titles which are such as cannot without Blasphemy and Nonsence be ascribed to Hezekiah nor indeed to any meer mortal Man as we shall see But all the following Particulars do so truly and exactly agree to Christ that they cannot without great violence be alienated from him or ascribed to any other is born i For shall be born as the Prophets generally speak unto us a * Joh. 3. 16. son k So he determines the Sex of the Child Or the son to wit of the Virgin of whom I spake before ch 7. 14. is given l Is freely and graciously given to us by God Other Children also are said to be given by God Gen. 30. 6. 48. 9 but this in a peculiar manner and therefore he is called the gift of God Ioh. 4. 10. and the government m To wit of Israel or of God's People to whom he is given shall be upon his shoulder n i. e. Upon him or in his hands He mentions shoulders because great Burdens are commonly laid upon mens Shoulders and as all Government if it be rightly managed so this especially is a very heavy Burden requiring extraordinary Care and Diligence and Self-denial Possibly here may be also an Allusion to the ancient Custom of carrying the Ensigns of Government before the Magistrate upon the Shoulders of their Officers or to the Cross of Christ which was laid upon his Shoulders Ioh. 19. 17. which also was the way to his Kingdom or Government Luk. 24. 26. and his name shall be called o Either 1. he shall be called for names are oft put for Persons as Act. 1. 15. Revel 3. 4. 11. 13. or 2 his Name shall be for to be called in Scripture is oft put for to be as I have noted before on ch 1. 26. and oft elsewhere But this is not to be taken for a Description of his Proper Name by which he should be commonly called but of his glorious Nature and Qualities See my Notes on Isa. 7. 14. Wonderful Counseller p These Words may be taken either 1. severally as they are in our Translation and by many others This the Iews apply to Hezekiah who as they say is called Wonderful because of the Miracle which God wrought for him 2 Kings 20. 2. c. and Counsellor because he took counsel with his Princes about God's Worship and the Defence of the City 2 Chron. 29. 4. c. and gave good Counsel to others Which ridiculous Account is sufficient to overthrow that Exposition But they agree most eminently to the Lord Christ who is truly Wonderful in his Person and Natures and Words and Works being made up of Wonders in whom there was nothing which was not Wonderful who also may well be called Counsellor because he knew the whole Counsel of God and so far as it was necessary revealed it to us and is the Great Counsellor of his Church and People in all their Doubts and Difficulties Or 2. jointly Wonderful Counsellor Which may seem best to agree both with the following Titles each of which is made up of two Words and with Isa. 28. 29. where God is called Wonderful in counsel and makes the Title more full and emphatical To call Christ simply a Counsellor may seem too mean a Character being common to many others with him But to say he is a Wonderful Counsellor is a singular Commendation And so Christ is because he hath been the Counsellor of his Church in all Ages and the Author and Giver of all those excellent Counsels delivered not onely by the Apostles but also by the Prophets as is evident from 1 Pet. 1. 10 11. and hath gathered and enlarged and preserved his Church by admirable Counsels and Methods of his Providence and in a word hath in him all the treasures of Wisdom and Knowledge Col. 2. 3. The mighty God q This Title can agree to no man but Christ who was God as well as Man to whom the Title of God or Iehovah is given both in the Old and New Testament as Ier. 23. 6. Ioh. 1. 1. Rom. 9. 5. and in many other Places And it is a most true Observation That this Hebrew Word El is never used in the Singular Number of any Creature but onely of the Almighty God as is evident by perusing all the Texts where this Word is used And although the Title of Elohim which is of the Plural Number be twice or thrice given to some Men yet there is constantly added some diminishing Expression to it as when they are said to be afraid Iob 41. 25. and to die Psal. 49. 10. whereas here he adds the Epithet of Mighty which is ascribed to the Great God Deut. 10. 17. and elsewhere The everlasting Father r Heb. the Father of eternity Having called him a Child and a Son in respect of his Humane Nature lest this should be misinterpreted to his disparagement he adds that he is a Father also even the God and Father of all things the Work of Creation being common and commonly ascribed to each of the Persons of the Blessed Trinity the Maker and Upholder of all Creatures as he is said to be Ioh. 1. 3. Heb. 1. 3. and the Father of all Believers who are called his children Heb. 2. 13. and the Father of eternity either 1. the first Author such Persons being called Fathers as Gen. 4. 20. and elsewhere of eternal salvation as he is called Heb. 5. 9. or 2. as we render it the everlasting Father who though as Man he was then unborn yet was and is from everlasting to everlasting They who apply this to Hezekiah render it the Father of an age and expound this of his long Life and numerous Posterity Which I the rather mention to shew what absurd Shifts they are forced to use who interpret this Text of any other but Christ. For he did not live very long nor had he that we read of more than one Son Manasseh And if both these things had been true of him they were more eminently true of
evil as it is Isa. 1. 16. This he adds to intimate that Mens seeking and calling upon God will do them no good without Reformation of their Lives and †Heb. the man of iniquity the unrighteous man his thoughts z The sinful devices and purposes of his Mind Thus he strikes at the root of sinful actions and sheweth that the heart must be purged and changed as well as the outward actions and let him return unto the LORD a As he hath departed from God by sin let him turn to him by sincere Repentance and the practice of all Gods precepts Whereby he intimates that a meer abstinence from wicked courses is not sufficient without the exercise of the contrary Graces that we must not only cease to do evil but also learn to do well as it is prescribed Isa. 1. 16. and he will have mercy upon him and to our GOD b To the God of Israel who is and hath shewed himself to be a most merciful and gracious God for †Heb. he will multiply to pardon he will abundantly pardon c He useth so many Words and Arguments to encourage them to Repentance because the persons here invited were guilty of Idolatry Apostacy and many other gross wickednesses which he knew when they came to themselves and to a serious sense of their sins and of the just and holy Nature and Law of God would be an insupportable burden to their awakened Consciences and make them very prone to conclude that God either could not or would not pardon such horrid Delinquencies and therefore would rather drive them from God than draw them to him 8 For my thoughts are not your thoughts neither are your ways my ways d My disposition and carriage is vastly differing from yours If any man provoke or injure you especially if he do it greatly and frequently and maliciously you are very slow and backward to forgive him and if you do or seem to forgive him and promise to forget and pass it by yet you retain a secret grudge in your hearts and upon the least occasion and sleight offence you forget your Promise and you are soon weary with forgiving and prone to revenge your selves upon him but it is not so with me For I am slow to anger and ready to forgive all true penitents how many and great and numberless soever their sins be and my Promises of Mercy and Pardon shall be infallibly made good to them And therefore you need not fear to come to me or to find Mercy and acceptance with me saith the LORD 9 For as the heavens are higher than the earth e Inexpressibly and infinitely for the distance between the Earth and the highest Heavens is unmeasurable by any man upon Earth so are my ways higher than your ways and my thoughts than your thoughts 10 For * Deut. 32. 2 as the rain cometh down and the snow f Which in its season contributes to the fruitfulness of the Earth as well as the Rain from heaven and returneth not thither g To wit void or without effect as it is expressed in the next verse or immediately it is not drawn up again as soon as it is come down but abides for a convenient time upon the Earth until it do that work for which it was sent but watereth the earth and maketh it bring forth and bud that it may give seed to the sower and bread to the eater h That it may bring forth store of Bread-corn both for mens present supplies and for seed for the next year 11 So shall my word i My promises before recited concerning the sending of the Messiah and the blessing of his Labours with such wonderful success and concerning the reconciliation and pardon of the greatest sinners and concerning the Redemption and Salvation of his People be that goeth forth out of my mouth it shall not * Ch. 45. 23. Mat 10. 13. return unto me void k Without success It is an allusion to an Ambassadour who returns without dispatching that business for which he was sent but it shall accomplish that which I please and it shall prosper in the thing whereto I sent it l It shall have that effect which I intended it shall certainly be fulfilled in manner before expressed 12 For m Or Therefore because God hath promised it and therefore will effect it ye shall go out n Ye shall be released from the place and state of your Bondage He alludes to their going out of Egypt which was a type of their succeeding deliverances and especially of their Redemption by Christ from the power of sin and of the Devil with joy and be led forth o Or be led along be conducted by the gracious and powerful presence of God as you were in the Wilderness with peace p Safely and triumphantly without fear of being retaken and brought back into slavery by your Enemies the mountains and the hills shall * Ps. 96. 1â—… 98. 8. Ch. 35. 1. break forth before you into singing and all * 1 Chr. 16. 33. the trees of the field shall clap their hands q There shall be a great and a general rejoycing at your deliverance so that even the senseless Creatures shall seem to rejoice with you and for you 13 * Ch. 41. 19 20. Instead of the thorn shall come up the fir-tree and instead of the briar shall come up the myrtle-tree q Whereas your Land was filled with Thorns and Briars as was foretold Isa. 7. 24. they shall be rooted out and it shall be planted with Fir-trees and Myrtle-trees and such other Trees which are useful either for Fruit or for Delight Or this Promise may be answerable to that Ezek. 28. 24. There shall be no more a pricking briar unto the house of Israel nor any grieving thorn c. but instead of them shall be such Trees as shall yield shade and refreshment The meaning is The Church shall be delivered from pernicious men and things and replenished with sincere and serious Believers and with all sorts of divine Graces and Blessings and it shall be to the LORD for a name r This wonderful change shall bring much honour to that God by whom it is wrought for an everlasting sign s that shall not be cut off t Which shall never be abolished but shall always live and flourish in the Minds and mouths of Men. t For a Monument or evident and glorious Token of Gods infinite Power and Faithfulness and Love to his People unto all succeeding Generations CHAP. LVI 1 THus saith the LORD a This verse and the rest of this Chapter until v. 9. seems to belong to the foregoing Prophesie From the consideration of Gods Promises made to them he moveth them to perform their duty to him Keep ye ‖ Or equity judgment and do justice b This Phrase elsewhere
fire with which enemies use to consume places brought under their power and with his chariots with a whirle-wind a with a sudden sweeping Judgment that like a whirl-wind shall destroy this people to render his anger with fury b With fury that is with fervor for â—…ury properly so taken is not in God ch 27. 4. but God sometimes executes justice and Judgment more smartly and severely and his rebukes c By rebâ—…kes he means punishments for it is said God will execute them with flames of fire They had contemned the rebukes of his law now God will rebuke them with fire and sword with flames of fire 16 For by fire and by his sword will the Lord plead d This kind of rebuking is also called a pleading with them so he threatens to plead against Gog with Pestilence and blood Ezek 38. 22. God at first pleads with sinners by words but if he cannot so prevail he will plead with them in a way by which he will overcome by fire pestilence and blood with all flesh e Thus he threatens to do with all sinners or with all the wicked Jews and the slain of the Lord shall be many f To the fire he threatens to add the Sword so as the slain of the Lord that is those whom God should cause to be slain should be many 17. * Ch. 65. 3 4. They that sanctifie themselves and purifie themselves in the gardens g That the Jews might not think that the Judgments threatned concerned only the Heathen he tells them they concerned them the Idol Worshippers amongst them and not Idolaters only but such as broke his laws about meaâ—…s which he had prohibited them to Eat Those that sanctified and purifyed themselves in gardens gardens in which they Worshipped Idols ch 1. 29. 65. 3. 4. Kings 14. 23. 15 13. the word translated gardens signifieth such as were thick planted with trees and had groves in them where they set their Idols 1 King 15. 13. hence the Idol is called the Grove 2 Kings 23. 6. they had also in these Gardens Pools where they washed themselves in a way of preparation for their Idol-Worship as the Priest by Gods Ordinance was to bath himself Num. 19. 7. ‖ One after another behind one tree in the midst h 〈◊〉 one 〈◊〉 the trees or one by one behind the Trees Some think that Achar is here a proper name of an Idol behind which or behind whose Temple these Idolaters were wont to purifie themselves These Gardens were places too as well for brutish Lusts as Idol-Worship as may be learned from 1 Kin. 14. 24. 2 Kin. 23. 7. and they by these washings thought to make themselves clean eating swines flesh i Eating Swines flesh forbidden Lev. 11. 7. Deut. 14. 8. and the abominations k And the abomination either any abominable things or all those Beasts forbidden the Jews for meat Lev. 11. 9 10 c. Some think a particular abominable thing is here meant think it is the Weasel which Lev. 11. 29. is joined with the Mouse which is here next mentioned The word which we translate Mouse being no where â—…ound but there and here and 1 Sam. 6. 4 5 11 18. some think it is not that creature we call a Mouse because a Mouse is properly no creeping thing but the word Lev. 11. 29. signifyeth a creeping thing they therefore think it rather signifieth some Serpent It is a matter of no great consequence The sense is that God would not only destroy the open and gross Idolaters and superstitious persons but all those also who had made no Conscience of yielding Obedience to the Law of God in such things as seemed to them of a minute nature and such as they easily might have yielded Obedience to he saith that they shall all perish together In the day of Judgment the Idolatrous Pâ—…n and Papist and the leud and disobedient Protestant shall fare alike It will be an hard thing for a thinking Soul to see how Baptism and a membership in the Christian Church should save men from Gods Wrath without Holiness more than Circumcision and Membership in the Jewish Church and the mouse shall be consumed together saith the LORD 18 For I know their works their thoughts l The Hebrew is thus word for word And I their works and their thoughts coming together all nations and languages and they shall come and see my Glory So that it is necessary for Interpreters to supply some words to make out the sense And the sense will differ according to the Nature and sense of those supplied words We supply the Verb know as Amos 5. 12. others supply I have noted Others make it a question And I should I endure their thoughts and their works Others But as for me O their works and their thoughts Some make these words for I know their works and their thoughts it shall come one sentence and to relate to the judgments before threatned v. 15 16 and the latter words a new sentence and a promise of the call of the Gentiles If we thus divide the words into two sentences the former part doth but assert the certainty of the Judgment that should come upon this People and the confirmation or reason of it from the Omniscience and Iustice of God They have done these things and I know it and am of purer eyes than to behold iniquity I know I have marked their thoughts and works before mentioued O the vileness of them Should I suffer should I endure them No. It shall come either the Judgments before threatned shall come or it shall come to pass that I will cast them off and then I will gather all nations c. it shall come m So as it shall come may either refer to the threatning of Judgments in the former part or the promise of calling the Gentiles in the latter part of the verse Others make the verse one entire sentence and the sense thus seeing I know their works c. or when the time shall come that I shall let them by my vengeance know that I know their works I will gather all Nations and Languages that I will gather all nations n I will call the Gentiles into my Church and and tongues and they shall see my glory o My Oracles my holy Institutions and Ordinances which hitherto have been locked up in the Church of the Jews Rom. 3. 2. and been their glory shall be published to the Gentiles Psal. 97. 6. Isa. 40. 5. 19 And I will set a sign amongst them and I will send those that escape of them unto the nations p It is on all hands agreed that this Verse is a Prophecy of the conversion of the Gentiles to Tarshish Pul and Lud that draw the bow to Tubal and Javan to the Isles afar off q Tarshish Pul Lud Tubal Iaâ—…an to Europe Asia and Africa to all
Be it so that I have slain a man and that a young man why do you concern your selves in it It is to my own wounding and hurt not to yours I must suffer for it not you Some take this to be a sorrowful confession of his bloody crime q. d. I have murdered a man to my wounding c. i. e. to my utter ruine or to the wounding and grief of my Heart and Conscience But this seems not to agree either with the quality of Cains Family or with the temper of Lamechs Person or with the scope of the Holy Ghost in this place which is to describe not the vertues but the crimes of that wicked race According to the Marginal Translation the sense may be this fear not for me for if any man though in his youth and strength should assault me and give me the first wound he should pay dearly for it and though I were wounded and weakned the remainders of my strength would be sufficient to give him his deaths wound The words also may be otherwise rendred the particle chi being taken interrogatively as it is Isa. 29. 6. and 36. 19. and elsewhere Have I slain a man to my wounding and or or a young man to my hurt i. e. that thereby I should deserve such a mortal wound or hurt to be inflicted upon me by way of retaliation You have therefore no cause of fear either for my sake or for your own 24. If Cain shall be avenged o If the slaughter of Cain shall be punished in him that shall kill him whosoever he be seven-fold truly Lamech seventy and seven-fold p i. e. My death shall be much more certainly and severely revenged by God upon any man that shall murder me These words may be either 1. A profane scoffe q. d. Since Cain my Father and pattern in murther was so far from being punished by the hand of God that he had a special protection from him that no man should dare to touch him I whose murther is not so hainous as his was shall not fare worse than he and therefore have no reason to fear either God or Men. Or 2. An argument or ground of his security q. d. I am not onely secured by my own puissance but by God's Providence which certainly will be more watchful over me who have not committed any such horrid crime than over him that killed his own innocent Brother 25. And Adam knew his Wife again and she bare a Son and called his name †Heb. Sheth Seth q She gave the name but not without Adams consent Gen. 5. 3. For God said she r By divine inspiration hath appointed me another seed s Note that the word Seed is used of one single person here and Gen. 21. 13. and 38. 8. Which confirms the Apostles argument Gal. 3. 16. in stead of Abel t To succeed his Father Adam as Abel should have done in the Priesthood and Administration and care of Holy things in the Church of God whom Cain slew 26. And to Seth to him also there was born a Son and he called his name †Heb. Enosh Enos u Which properly signifies a miserable man to note the great wickedness and wretchedness of that Generation which the Hebrew Writers generally observe then began men ‖ Or to call themselves by the name of the Lord. to call upon the Name of the LORD x To pray unto God to Worship God in a more publick and solemn manner Praying being here put for the whole Worship of God as Gen. 12. 8. and 26. 25. and in many other places According to the marginal version the sense is this Then when the World was universally corrupt and had forsaken God and his service good men grew more valiant and zealous for God and did more publickly and avowedly own God and began to distinguish and separate themselves from the ungodly World and to call themselves and one another by the Name of God i. e. the Sons Servants or Worshippers of God as they are expresly called and that as it seems upon this occasion Gen. 6. 2. And in this sense this phrase is elsewhere taken as Isa. 43. 7. and 44. 5. and 65. 1. Some render the place thus Then began Men to profane the name i. e. the Worship of the Lord by Idolatry or Superstition But this seems neither to agree with the Hebrew phrase nor to suit with this place where he speaks of the posterity of Seth who were the Holy Seed and only Church of God then in the World CHAP. V. 1. THis is the * 1 Chron. 1. 1. book a i. e. The List or Catalogue as this word is taken Nehem. 7. 5. Matth. 1. 1. as it is also put for any short writing as for a bill of Divorce as Deut. 24. 1 2. of the Generations of Adam b i. e. His posterity begotten by him the word being passively used But he doth not here give a compleat list of all Adams Children but only of his godly Seed which preserved true Religion and the Worship of God from Adam to the Flood and from whose Loins Christ came Luke 3. In the day that God Created Man c This is here repeated to note the different way of the production of Adam and of his posterity his was by creation from God theirs by Generation from their Parents in the likeness of God made he him d See Gen. 26. 27. 2. Male and Female created he them e See Gen. 1. 26. Math. 19. 4. Mark 10. 6. and blessed them f With power to propagate their kind and with other blessings See Gen. 1. 28. and called their Name Adam g Which name is given both to every man as Gen. 9. 6. Psal. 49. 20. and to the first man as Gen. 2. 23. and to the whole kind both the Man and the Woman who are called by one name to shew their intimate Union and Communion in all things in the day when they were created 3. And Adam lived an hundred and thirty years h After he was created in which time he begat other Sons and Daughters as appears from what was said before and begat a Son in his own likeness after his image i Either 1. In regard of the natural frame of his Body and Soul But this was so evident of it self that the mention of it had been frivolous Nor is there any reason why that should be said of Seth rather thâ—…n of Cain or Abel Or 2. In regard of his corruption q. d. a weak sinful mortal man like himself For Adams image is here plainly opposed to the likeness of God wherein Adam is said to be created ver 1. And this is fitly said of Seth to signifie that although he was a worthy and good man and Adam excepted the most eminent person of the whole Church of God yet he no less than wicked Cain was begotten and born in sin
and that all the difference which was between him and consequently between other good men and the wicked progeny of Cain was not from the nature which they received from Adam but from the grace infused into them by God and called his name Seth. 4. * 1 Chron. 1 â—… c. And the days of Adam after he had begotten Seth were eight hundred years And he begat Sons and Daughters k Whose names and numbers are here passed over in silence as not belonging to the Genealogy of Christ nor to the following History 5. And all the days that Adam lived were nine hundred and thirty years l The long lives of men in ancient times here noted are also mentioned by Heathen Authors And it was wisely so ordered by God both for the more plentiful encrease of mankind in the first age of the world and for the more effectual propagation of true Religion and other useful knowledge to the World And many natural reasons might be given why their lives were then longer than afterwards and he died 6. And Seth lived an hundred and five years and begat Enos 7. And Seth lived after he begat Enos eight hundred and seven years and begat Sons and Daughters 8. And all the days of Seth were nine hundred and twelve years and he died 9. And Enos lived ninety years and begat †Heb. Kenaâ—… Cainan 10. And Enos lived after he begat Cainan eight hundred and fifteen years and begat Sons and Daughters 11. And all the days of Enos were nine hundred and five years and he died 12. And Cainan lived seventy years and begat †Gr. Maleleel Mahalaleel 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years and begat Sons and Daughters 14. And all the days of Cainan were nine hundred and ten years and he died 15. And Mahalaleel lived sixty and five years and begat †Heb. Iered Iared 16. And Mahalaleel lived after he begat Iared eight hundred and thirty years and begat Sons and Daughters 17. And all the days of Mahalaleel were eight hundred ninety and five years and he died 18. And Iared lived an hundred sixty and two years and he begat Enoch 19. And Iared lived after he begat Enoch eight hundred years and begat Sons and Daughters 20. And all the days of Iared were nine hundred sixty and two years and he died 21. And Enoch lived sixty and five years and begat †Gr. Mathusala Methuselah m Whose name is thought by some learned men to contain a prophesie of the flood which was to come a thousand years after for it signifies He dies and the dart or Arrow of Gods vengeance comes Or He dies and the sending forth of the Waters comes 22. And Enoch * Chap. 24. 40. Psal. 16. 8. 116. 9. walked with God n i. e. He lived as one whose eye was continually upon God whose care and constant course and business it was to please God and to imitate him and to maintain acquaintance and communion with him as one devoted to Gods service and wholly governed by his will he walked not with the Men of that wicked age or as they walked but being a Prophet and Preacher as may be gathered from Iude v. 14 15. with great zeal and courage he protested and preached against their evil practises and boldly owned God and his ways in the midst of them Compare Gen. 6. 6. Ier. 12. 3. Mic. 6. 8. after he begat Methuselah three hundred years and begat Sons and Daughters o Hence it is undeniably evident that the state and use of Matrimony doth very well agree with the severest course of Holiness and with the office of a Prophet or Preacher 23. And all the days of Enoch were three hundred sixty and five years 24. And * Heb. 11. â—… Enoch walked with God And he was not p i. e. He appeared not any longer upon Earth or amongst mortal Men. The same phrase is in Gen. 42. 36. Ier. 31. 15. for God took him q Out of this sinful and miserable World unto himself and to his heavenly Habitation See Luke 23. 43. And he took either his Soul of which alone this phrase is used Ezek. 24. 16. or rather both Soul and Body as he took Elias 2 King 2. 11. because he so took him that he did not see death Heb. 11. 5. 25. And Methuselah lived an hundred eighty and seven years and begat †Heb. Lemech Lamech 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years and begat Sons and Daughters 27. And all the days of Methuselah were nine hundred sixty and nine years r The longest time that any man lived But it is observable that neither his nor any of the Patriarchs lives reached to a thousand years which number hath some shadow of perfection and he died s But a little before the Flood came being taken away from the evil to come 28. And Lamech t Not that wicked Lamech mentioned Chap. 4. for he was of the Family of Cain but this was descended from Seth. lived an hundred eighty and two years and begat a Son 29. And he called his name †Gâ—… Noe. Noah u Which signifies rest saying x By the Spirit of Prophesie this same shall comfort us concerning our work and toil of our hands y i. e. Concerning the hard labour and manifold troubles to which we are sentenced ch 3. 19. And this he did either 1. By the invention of instruments of husbandry whereby Tillage was made more easie Or 2. By removing in some part the curse inflicted upon the Earth and reconciling God unto mankind Possibly he might suppose that this was the Messias or promised Seed and the Saviour of the undone World As it was frequent with the antient Fathers through their earnest desire of the Messias to expect him long before he came and to mistake other persons for him Or 3. By preserving a remnant of mankind from that deluge which he by the spirit foresaw would come and re-peopling the emptied Earth with a new Generation of men and by restoring and improving the art of Husbandry See Gen. 9. 20. because of the ground which the LORD hath cursed 30. And Lamech lived after he begat Noah five hundred ninety and five years and begat Sons and Daughters 31. And all the days of Lamech were seven hundred seventy and seven years and he died 32. And Noah was five hundred years old And Noah begat z i. e. He began to beget God in mercy denying him Children till that time that he might not beget them to the destroyer that he might have no more than should be saved in the Ark. Or having before that time begotten others who were now dead and having the approaching Flood in his view he began again to beget a seminary for the World Of these three Sons here following the eldest