and impurer sort of Gold and seven thousand talents of refined silver to overlay the walls of the houses withal e The Walls of the Temple with Gold and of the Rooms adjoyning to it with Silver beaten out into Plates and put upon the other Materials here and there as it was thought fit 5 The gold for things of gold and the silver for things of silver and for all manner of work to be made by the hands of artificers And who then is willing †Heb. to fill his hand to consecrate his service f Heb. to fill his hand i. e. to offer an Offering as Exod. 32 29. Levit. 8. 33. as I have done this day unto the LORD 6 Then the chief of the ‖ Or families 〈◊〉 Gr. fathers and princes of the tribes of Israel and the captains of thousands and of hundreds with the * Ch. 27. 25. rulers over the kings ‖ Or substance work offered willingly 7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams and of silver ten thousand talents and of brass eighteen thousand talents and one hundred thousand talents of iron 8 And they with whom precious stones were found gave them to the treasure of the house of the LORD by the hand of * Ch. 26. 21. Jehiel the Gershonite 9 Then the people rejoyced g Because this was both an Effect of Gods Grace in them and an Eminent Token of Gods Favour and Goodness to be continued to them and a good Pledge that this great and long-desired Work of the building of the Temple would receive a certain and a speedy Accomplishment for that they offered willingly because with perfect heart they offered willingly to the LORD and David the king also rejoyced with great joy 10 Wherefore David blessed the LORD before all the congregation and David said †Gr. thou art to be blessed Blessed be thou LORD God of Israel our father †Heb. from everlasting for ever and ever 11 * Mat. 6. 13. 1 Tim. 1. 17. Rev. 5. 13. Thine O LORD is the greatness and the power h i. e. Thou art Great and Powerful c. and the glory and the victory and the majesty for all that is in the heaven and in the earth is thine thine is the kingdom O LORD and thou art exalted as head above all i As the Soveraign Lord and Owner of all Persons and Things 12 Both riches and honour come of thee and thou reignest over all k i. e. Thou disposest of Riches and Honour as thou pleasest and in thine hand is power and might and in thine hand it is to make great and to give strength unto all l Even to the weakest whom thou canst make strong and to the strongest who are weak without thy help 13 Now therefore our God we thank thee and praise thy glorious name 14 But who am I and what is my people that we should †Heb. 〈◊〉 or 〈◊〉 〈◊〉 be able to offer so willingly m i. e. That thou shouldest give us both such Riches out of which we should be able to make such an Offering and such a willing and free heart to offer them both which are thy Gifts and the Fruits of thy good Grace and Mercy to us after this sort for all things come of thee and †Heb. 〈◊〉 hand of thine own have we given thee n We return onely what we have received and therefore we do onely pay a Debt to thee and do not hereby oblige thee or deserve any thing from thee 15 For * Psal. 〈◊〉 Heb. 11. 〈◊〉 1 Peâ—… 2. 〈◊〉 we are strangers before thee and sojourners as were all our fathers o These Words may contain a reason either 1. of the first clause of v. 14. Who am I c. i. e. What mean and contemptible Creatures are we and how unworthy of so high a Favour For saith he here we I and my People as it is v. 14. are strangers c. poor Pilgrims who bring nothing into the World and pass hastily thorough it and can carry nothing with us out of it Or rather 2. of the last clause of that 14tâ—… verse of thine own c. For the Land which we possess is thine not ours we are not the Proprietors or perpetual Possessors of it but onely thy Tenants and as our Fathers once were meer strangers in it even with or before men Psal. 105. 12. so we at this day are no better with or before thee having no absolute Right and Title in it but onely to travel through it and sojourn in it for that short time 〈◊〉 we live in the World And thus the Argument seems to be 〈◊〉 from Levit. 25. 23. where this is given as a reason why 〈◊〉 Inheritances of the Land of Canaan could not be sold for ever but onely till the Jubily for saith God the land is mine as to Dominion and Propriety for ye were or for or but you are onely strangers and sojourners with me * Psal. 〈◊〉 〈◊〉 〈◊〉 our days on the earth are as a shadow and there is none †Heb. 〈◊〉 〈◊〉 Lev. 25 〈◊〉 abiding p We onely give to thee what we must shortly leave and what we cannot keep to our selves and therefore it is a great Favour that 〈◊〉 wilst accept such Offerings or and therefore we are not perpetual Possessors of this Land and the Fruits of it but onely Pilgrims and Passengers thorough it 16 O LORD our God all this store that we have prepared to build thee an house for thine holy name cometh of thine hand and is all thine own 17 I know also my God that thou * 1 〈◊〉 〈◊〉 〈◊〉 triest the heart and hast pleasure in uprightness As for me in the uprightness of mine heart I have willingly offered all these things and now have I seen with joy thy people which are †Heb 〈◊〉 present here to offer willingly unto thee q By the largeness of their Offering I disâ—…ern the Sincerity Willingness and Generosity of their Hearts towards thee for David judged as in reason and charity he ought of the Tree by its Fruit and of their Hearts by their Actions 18 O LORD God of Abraham Isaac and of Israel our father keep this for ever in the imagination of the thoughts of the heart of thy people r Since it is from thy Grace that thy People have such willing Minds to thy Service as was before acknowledged I beg the continuance of that Gracâ—… to them that they may persist in the sâ—…me generous and Pious Disposition towards thee and thy Worship and ‖ 〈◊〉 〈◊〉 prepare their heart unto thee s Or rather as it is in the Margent stablish or confirm c. Thou who hast begun a good Work confirm and carry it on by thy Grace otherwise it will languish and this
Angels just occasion to praise thee O LORD and thy saints shall bless thee 11 They shall speak of the glory of thy kingdom and talk of thy power 12 To make known to the sons of men his mighty acts and the glorious majesty of his kingdom 13 Thy kingdom is †Heb. a kingdom of all ages an everlasting kingdom and thy dominion endureth throughout all generations 14 The LORD upholdeth all h Either 1. all that look up to him for help or 2. all that are upheld whose support is not from themselves nor from other men but onely from Gods powerful and good providence that fall and * Psal. 146. 8. raiseth up all those that be bowed down 15 The eyes of all i Of all living creatures ‖ Or look unto thee wait upon thee k Expect and receive their supplies wholly from thy bounty Expectation is here figuratively ascribed to brute creatures as Psal. 104. 27. Rom. 8. 22. and * Psal. 136. 25. thou givest them their meat in due season l When they need it 16 Thou openest thine hand and satisfiest the desire of every living thing m Or as divers render it and which is more agreeable to the order of the words in the Hebrew Text thou satisfiest every living thing with thy favour or good-will i. e. with the fruits of thy bounty the Pronoun thy being easily and fitly understood out of the foregoing clause 17 The LORD is righteous in all his ways and ‖ Or merciful or bountiful holy n Or rather merciful as this word most commonly signifies There is a mixture of mercy in the most severe and terrible works of God in this life judgment without mercy being reserved for the next life Iam. 2. 13. Revel 14. 10. in all his works 18 * Deut. 4. 7. The LORD is nigh unto all them o To answer their prayers for relief that call upon him to all that call upon him in truth p Sincerely or with an upright heart trusting to him and waiting upon him in his way 19 He will fulfil the desire q So far as it is agreeable to his own will and convenient for their good not inordinate desires which God commonly denies to his people in mercy and granteth to his enemies in anger of them that fear him he also will hear their cry and will save them 20 The LORD preserveth all them that love him but all the wicked will he destroy r Frequently in this world but infallibly in the next 21 My mouth shall speak the praise of the LORD and let all flesh bless his holy Name for ever and ever PSAL. CXLVI The design of this Psalm is to perswade men to trust in God and in him alone 1 †Heb. Hallelujah PRaise ye the LORD Praise the LORD O my soul. 2 * Psal. 104. 33. While I live will I praise the LORD I will sing praises unto my God while I have any being 3 * Psal. 118. 8. 9. Put not your trust in princes a In men of greatest wealth and power in whose favour men are very prone to trust nor in the son of man in whom there is no ‖ Or salvation help b Who are utterly unable frequently to give you that help which they promise and you expect 4 * Psal. 104. 29. Eccl. 12. 7. His †Heb. spirit So Gr. breath goeth forth he returneth c In his body Eccles. 12. 7. to his earth d To that earth from which all mankind Princes not excepted had their original in that very day e As soon as ever he is dead his thoughts f All his designs and endeavours either for himself or for others perish 5 Happy is he that hath the God of Jacob for his help whose hope is in the LORD his God 6 * Gen. 1. 1. Which made heaven and earth the sea and all that therein is which keepeth truth for ever g Both because he liveth for ever to fulfil his promises and because he is eternally and unchangeably faithful 7 * Psal. 103. 6. Which executeth judgment for the oppressed which giveth food to the hungry * Psal. 68. 6. the LORD looseth the prisoners 8 * Mat. 9. 30. John 9. 7 32. The LORD openeth the eyes of the blind h Either 1. the eyes of their mind which he enlightens and directs in doubtful and difficult cases or 2. their bodily eyes which he did abundantly by his Son Jesus Christ. * Psal. 145. 14. Luke 13. 13. the LORD raiseth them that are bowed down the LORD loveth the righteous i Even when he doth afflict them which also he doth out of love Heb. 12. 6. 9 * Deut. 10. 18. Psal. 68. 5. The LORD preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down k He overthroweth their goings as the phrase is Psal. 140. 4. He maketh them to lose their way he not onely frustrateth their plots and enterprises but turneth them against themselves This and all the foregoing sentences are so many arguments to encourage all good men to trust in God in all their straits and afflictions 10 * Exod. 15. 18. Psal. 10. 16. 145. 13. The LORD shall reign for ever even thy God O Zion unto all generations Praise ye the LORD PSAL. CXLVII This Psalm may seem from v. 2. 13. to have been composed by some holy Prophet after the return of Israel from the Babylonish Captivity It containeth an ample celebration of Gods praises both for common mercies and for special favours 1 PRaise ye the LORD for it * Psal 92. 1â—… is good a It is acceptable to God and greatly comfortable and beneficial to our selves to sing praises unto our God for it is pleasant and * Psal. 33. 1. praise is comely 2 The LORD doth build up Jerusalem b It is the Lords own doing and not mans * Deut. 30. 3. he gathereth together the out-casts c Or the banished who were carried captives out of their own land and dispersed in divers strange countries of Israel 3 He healeth the broken in heart d Either with the sence of their sins or with their sorrows and grievous calamities He seems to speak peculiarly of the captive Israelites now returned and bindeth up their †Heb. griess wounds 4 * Isa. 40. 26. He telleth the number of the stars e Which no man can do Gen. 22. 17. For those thousand and twenty five which Astronomers number are onely such as are most distinctly visible to the eye and most considerable for their influences he calleth them all by their names f This signifies 1. that he exactly knows them as we do those whom we can call by name he is able to give distinct names to each of them because he
shalt not make thy self guilty of his sin as thou wilst assuredly do if thou dost not perform thy duty of rebuking him for his sin which is a likely way and a course appointed by God to remove the guâ—…lt of his sin from him and consequently as it was his fault that he sinned and contracted guilt so it is thy fault that his guilt continues upon him Many things favour this sence 1. This is the proper and usual signification of the word Nasa 2. The same words are used in this sense Levit. 22. 9. Numb 18. 32. 3. The preposition al is oft used thus as Gen. 37. 8 34. Iudg. 9. â—… 1 Kinâ—… 16. 7. 4. This phrase of bearing sin or iniquity is constantly used in this book for being guilty and lyable to punishment And so the sense is here full and compleat and a very weighty reason here given to enforce the foregoing precept 18 Thou shalt not avenge nor bear any grudge c Heb. nor keep either 1 The injury here supposed in thy memory So it is opposed to those who say they will forgive but not forget an injury Or 2. Anger or haâ—…ed in thy heart So this verb is used Ier. 3. 12. Naâ—… 1. 2. against the children of thy people * Mat. 5. 43. and 22. 39. Rom. 13. 9. Gal. 5. 14. Jam. 2. 8. but thou shalt love thy neighbour d By which he understands not the Israelites onely as some would perswade us but every other man with whom we converse as plainly appears 1. By comparing this place with verse 34. where this very law is applied to strangers 2. Because the word neighbour is explained by another man Levit. 20. 10. Rom. 13. 8. See more on Exod. 20. 18. as thy self e Either 1. My Laws So this is fitly promised because otherwise some of the following commands might seem triâ—…ing and obedience to them unnecessary Or 2. My Ordinances to wit of nature or the order which I have appointed in creatures as the word is used Iob 26. 10. and 38. 33. Psal. 148. 6. Prov. 8. 29. and therefore they shall not confound those things that I have distinguished which were in some sort to reproach and correct my works and which may seem to be done in some of the following instances I am the LORD 19 Ye shall keep my statutes f. Thou shalt not let thy cattle gender with a diverse kind g This was prohibited partly to restrain the curiosity and boldness of men who might attempt to amend or change the works of God Partly that by the restraints here laid even upon brute-creatures men might be taught to abhorre all unnatural and unlawful lusts Partly to teach the Israelites to avoid mixtures with other Nations either in Marriage or in Religion Which also may be signified by the following prohibitions thou shalt not sow thy field with mingled seed h See of this and the next Deut. 22. 9 10 11. neither shall a garment mingled of linen and woollen come upon thee 20 And whosoever lieth carnally with a woman that is a bondmaid ‖ Or abused by aâ—…y †Heb. reproachedly or for man betrothed to an husband †Or reproached or despised and therefore forsaken of her husband For as his continuance with her in his and her masters family and service is mentioned as an evidence that he loved her Exod. 21. 5 6. So on the contrary his forsaking of her was a reproach to her and a sign of contempt and not at all redeemed nor freedom given her ‖ Or. thâ—… †Heb. there shall be a 〈◊〉 she shall be scourged i Heb. There shall be a scourging which may belong either 1. To her alone as the Jews understand it for the mans punishment follows ver 21 22. Or 2. To both of them for 1. Both were guilty 2. It follows they shall not be punished with death which may seem to imply that they were to be punished by some other common and considerable punishment which scourging indeed was but the paying of a ram was a small penalty and very unsuitable to the greatness of the offence And the offering of the ram as a trespass-offering for the sin against God is not inconsistent with making satisfaction other wayes for the injury done to men as we may see Livit. 6. 4 5 6. but onely added here as a further punishment to the man either because he onely could do this and not the Woman who being a bond-woman had nothing of her own to offer Or because his Sex and his freedom aggravated his sin they shall not be put to death k Which they should have been had she been free Deut. 22. 23 24. because she was not â—…ree l The reason of this difference is not from any respect which God leaves to persons for bond and free are alike to him but because bond-women were scarce Wives and their Marriages were scarce true marriages being neither made by their choice but by their masters authority nor continued beyond the year of release but at her Masters or Husbands pleasure Of which see Exod. 21. 4 c. 21 And * chap. 5. 15. he shall bring his trespass offering unto the LORD unto the door of the tabernacle of the congregation even a ram for a trespass-offering 22 And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done and the sin which he hath done shall be forgiven him 23 And when ye shall come into the land and shall have planted all manner of trees for food then ye shall count the fruit thereof as uncircumcised m i. e. As unclean not to be eaten but cast away and counted abhominable as the foreskins are three years n This precept was serviceable 1. To the trees themselves which grew the better and faster being early stript of those fruits which otherwise would have derived to themselves and drawn away much more of the strength from the root and tree 2. To men both because the fruit then was waterish indigested and unwholesome and because hereby men were taught to bridle their appetites a lesson of great use and absolute necessity in a godly life 3. To God who required and deserved the first-fruits which must be also of the best and so they could not be in this time shall it be as uncircumcised unto you it shall not be eaten of 24 But in the fourth year all the fruit thereof shall be †Heb. holiness of praise to the LORD chap. 23. 20. Numb 5. 8. Josh. 6. 19. holy o Consecrated to the Lord as the first-fruits and tithes were and therefore given to the Priests and Levites Numb 18. 12 13. Deut. 18. 4. yet so that part of them were communicated to the poor Widows and Fatherless and Strangers See Deut. 14. 28. to praise the LORD withal p To bless the
he returned unto him and lo he stood by his burnt-sacrifice he and all the princes of Moab 7 And he took up l To wit into his mouth he expressed or spoke his parable m i. e. His oracular and prophetical speech which he calls a parable because of the weightiness of the matter and the majesty and smartness of the expressions which is usual in parables and said Balak the King of Moab hath brought me from Aram n From Aram Naharaim or Mesopotania Deut. 23. 4. See Gen. 10. 22. out of the Mountains of the east o In which quarter Aram lay The East was infamous for charmers or soothsayers Isa. 2. 6. saying Come curse me Jacob p The posterity of Iacob i. e. Israel as it here follows and come defie Israel 8 How shall I curse whom God hath not †Heb. cursed him cursed q God hath not cursed but blessed Israel and therefore it is a vain and ridiculous attempt for me to curse them in spight of God or how shall I defie whom the LORD hath not defied 9 For from the top of the rocks r Upon which I now stand I see him s I see the people according to thy desire chap. 22. 41. but cannot improve that sight to the end for which thou didst design it to wit to curse them and from the hills I behold him lo * Deut. 33 28. the people shall dwell alone and shall not be reckoned among the nations t This people are of a distinct kind from others Gods peculiar people separated from all other nations as in Religion and Laws so also in divine protection and therefore my inchantments cannot have that power against them which they have against other persons and people See Exod. 19. 5. Levit. 20. 24 26. 10 Who can count the dust of Jacob u i. e. The numberless people of Iacob or Israel who according to Gods promise Gen. 13. 16. and 28. 14. are now become as the dust of the Earth and the number of the fourth part of Israel x i. e. Of one of the camps of Israel for they were divided into four camps Numb 2. which Balaam from this height could easily discover much less can any man number all their host Let †Heb. my soul or my life me dye * Psal. 116. 15. the death of the righteous y i. e. Of this righteous and holy people the Israelites called Iesurun Deut. 32. 15. which word signifies upright or righteous The sense is they are not onely happy above other Nations in this life as I have said and therefore in vain should I curse them but they have this peculiar priviledge that they are happy after death their happiness begins where the happiness of other peoples ends and therefore I heartily wish that my soul may have its portion with theirs when I die But it was a vain wish for as he would not live as Gods people did so he died by the sword as others of Gods enemies did Numb 31. 8. Ios. 13. 22. and let my last end z i. e. My death as the word is used Or My posterity as this Hebrew word signifies Psal. 109. 13. Dan. 11. 4. Amos 4. 2. And as the covenant and blessing of God given to Abraham did reach to his posterity so this might not be unknown to Balaam which might give him occasion for this wish Or my reward as the word is taken Prov. 23. 18. and 24. 20. But the first sence seems the most true because it agrees best with the usage of Scripture to repeat the same thing in other words and this includes the third sense to wit the reward which is here supposed to follow death and for posterity it doth not appear that he had any or if he had that he was so very solicitous for them or that he knew the tenour of Gods covenant with Abraham and his posterity Nay he rather seems to have had some hope of ruining Abrahams posterity which he attempted both here and afterwards be like his 11 And Balak said unto Balaam What hast thou done unto me I took thee to curse mine enemies and behold thou hast blessed them altogether 12 And he answered and said Must I not take heed to speak that which the LORD hath put in my mouth a I speak not these words by my own choice but by the constraint of an higher power which I cannot resist 13 And Balak said unto him Come I pray thee with me unto another place from whence thou mayest see them thou shalt see but the utmost part of them and shalt not see them all b He thought the sight of the people necessary both to excite Balaams passions and to strengthen and direct his conjurations but he would now have him see but a part of the people and not all because the sight of all of them might dismay and discourage him and as it did before raise his fancy to an admiration of the multitude and of the felicity of the people ver 9 10. and curse me them from thence 14 And he brought him into the field of Zophim c A place so called from the spies and watches which were kept there to the top of ‖ Or the hill Pisgah d An high Hill in the land of Moab so called Deut. 3. 27. and 34. 1. and built seven altars and offered a bullock and a ram on every altar 15 And he said unto Balak stand here by thy burnt-offering while I meet the LORD e To consult him and to receive an answer from him if peradventure those renewed sacrifices will melt him into some compliance with our desires yonder 16 And the LORD met Balaam f See above on verse 4. and Numb 22. 35. and * chap. 22. â—… put a word in his mouth and said go again to Balak and say thus 17 And when he came to him behold he stood by his burnt-offering and the princes of Moab with him And Balak said unto him What hath the LORD spoken 18 And he took up his parable and said Rise up g This word implies either 1. The reverence wherewith he should hear and receive Gods message as Ehud did Iudg. 3. 20. which might have been probable if Balak had been now sitting as Ehud there was but he was standing ver 15. or rather 2. The diligent attention required rouse up thy self and carefully mind what I say Balak and hearken unto me thou son of Zippor 19 * 1 Sam. 15. 2â—… Mal. 3. 6. Rom. 11. 2â—… Jam. 1. 17. God is not a man that he should lie h i. e. Break his Faith and Promises made to his people for their preservation and benediction neither the son of man that he should repent i i. e. Change his counsels or purposes which men do either because they are not able to execute them or because they are better informed and
Job said It may be that my Sons have sinned p His Zeal for Gods Glory and his true Love to his Children made him jealous for which he had cause enough from the Corruption of Mans Nature the Frailty and Folly of Youth the many Temptations which attend upon Feasting and Jollity and the easiness of sliding from lawful to forbidden Delights and †1 King 21. 10. 13. cursed God q Not in the grossest manner and highest degree which it is not probable either that they should do now especially when they had no provocation to do it as being surrounded with blessings and Comforts which they were actually enjoying and not yet exercised with any affliction or that Iob should suspect it concerning them but despised and dishonoured God for both Hebrew and Greek words signifie cursing are somtimes used to note only reviling or detracting or speaking evil or setting light by a Person Thus what is called cursing ones Father or Mother Ex. 21. 17. is elsewhere called setting light by them as Deut. 27. 16. Ezek. 22 7. See also 2 Pet. 2. 11. Iud. 8. and many other places in their Hearts r By sleight and low Thoughts of God by neglecting or forgetting to give God the Praise and Glory of the Mercies which by his favour they enjoyed by taking more hearty delight in their Feasts and Jollity than in the Service and fruition of God For these and such like Distempers of Heart are most usual in times of Prosperity and Jollity as appears by common Experience and by the many Divine Cautions we have against them as Deut. 6. 11. Hos. 2. 8. and elsewhere And these miscarriages though inward and secret Iob calls by such an hard name as usually signifies cursing by way of Aggravation of their sin which peradventure they were too apt to sleight as a small and trivial miscarriage Thus did Job ‖ Heb. all the day continually s i. e. It was his constant course at the end of every feasting time 6. Now there was a day t i. e. A certain time appointed by God when †Gr. Angels of God the Sons of God u i. e. The holy Angels so called Iob 38. 7. Dan. 3. 25 28. because of their Creation by God as Adam also was Luk. 3. 38. and for their great resemblance of him in Power and Dignity and Holiness and for their filial affection and Obedience to him came to present themselves before the Lord x i. e. Before his Throne to receive his Commands and to give him an account of their Negotiations Compare 1 Kin. 22. 19. Zech. 4. 14. Luk. 1. 19. But you must not think that these things were really done and that Satan was mixed with the holy Angels or admitted into the presence of God in Heaven to maintain such discourses as this with the blessed God or that he had formal Commission and leave to do what follows but it is only a parabolical Representation of that great truth that God by his wise and holy Providence doth govern all the Actions of Men and Devils to his own ends It being usual with the great God to condescend to our shallow capacities and to express himself as the Iews phrase it In the language of the Sons of Men i. e. In such manner as men use to speak and may understand and * Heb. the Adversary Satan came also ‖ Heb. in the midst of them among them y Being forced to come and give up his account 7. And the LORD said unto Satan Whence comest thou z God being here represented as Judge rightly begins with an enquiry as the ground of his further proceedings as he did Gen. 3. 9. and 4. 9. Then Satan answered the LORD and said From †1 Pet. 5. 8. going to and fro in the Earth a Where by thy permission I range about observing with great diligence all the Dispositions and Actions of Men and working in them and among them as far as I have Liberty and Opportunity and from walking up and down in it 8. And the LORD said unto Satan †Heb. Hast thou set thy heart on Hast thou considered my Servant Job b Hast thou taken notice of him and his Spirit and Carriage and what hast thou to say against him that there is none like him in the Earth a perfect and an upright man one that feareth God and escheweth evil 9. Then Satan answered the LORD and said Doth Job fear God for nought c i. e. Sincerely and freely and out of pure Love and Respect to thee No. It is policy not Piety that makes him good he doth not serve thee but serveth himself of thee and is a meer mercenary serving thee for his own ends 10. Hast thou not made an Hedge about him d i. e. Defended him by thy special Care and Providence from all harms and Inconveniences which is able to oblige and win persons of the worst tempers and about his House e His Children and Servants and about all that he hath on every side thou hast blessed the work of his Hands and his †Or Cattle Substance is ‖ Heb. broken forth Gen. 28. 14. increased in the Land 11. But put forth thine hand f To wit in way of Justice and severity as that Phrase is used Isa. 5. 25. Ezek. 25. 7 13 16. now and touch g i. e. Afflict or destroy as this word is used Gen. 26. 11. Ruth 2. 9. Psal. 105. 15. Zech. 2. 8. all that he hath * Heb. if he bless thee not to thy face and he will curse thee to thy face h He who is now so forward to serve and bless thee will then openly and boldly blaspheme thy Name and reproach thy Providence as unjust and unmerciful to him 12. And the LORD said unto Satan Behold all that he hath is in thy †Heb. Hand power i I give thee full Power and Liberty to deal with his Wife Children Servants and all his Estate whatsoever thy Wit or Malice shall prompt thee to do only upon himself k His Person Body or Soul put not forth thine Hand So Satan went forth from the presence of the LORD l i. e. From that place where God was represented as specially present being forward and greedy to do the mischief which he had permission to do 13. And there was a day when his Sons and Daughters were Eating and Drinking Wine in their eldest Brothers House 14. And there came a Messenger unto Job and said The Oxen were plowing and the Asses feeding beside them m i. e. Beside the Oxen therefore both were taken away together 15. And †Heb. 〈◊〉 the Sabeans n A People of Arabia who led a wandring Life and lived by Robbery and spoiling of others as Strabo and other Heathen Writers note fell upon them and took them away yea they have slain the Servants
what he performeth or perfecteth or fulfilleth but leaveth it to be understood as being easie to be understood He performeth or perfecteth to wit all that he hath promised engageth himself to perform what he hath begun to do or what is yet to be performed it being usual in the Hebrew Language to understand a Verbal Noun after the Verb. He implies that God iâ—… not like Men who make large Promises but either through Inability or Carelessness or Unfaithfulness do not perform them but will certainly be as good as his Word 3. He shall send g Either 1. His Angels as Dan. 3. 28. Or 2. His help Or 3. His hand which is understood after this Verb 2 Sam. 6. 6. by Comp. 1 Chron. 13. 9. where it is expressed Or rather 4. His Mercy and his Truth as it here follows where also this Verb is repeated before those Words from heaven and save me ‖ Or he Reproacheth him that would swallow me up from the reproach of him that would swallow me up h i. e. From that shameful Destruction which they Design to bring upon me Or rather as it is rendred in the Margent of our Bible and by many others and as it is in the Hebrew He hath reproached i. e. He will certainly put to Shame or Reproach him that would swallow me up by disappointing his Expectation and delivering me from his Rage i. e. Shall discover them by their proper Fruits to wit by affording his Gracious help in pursuance of his Promises Selah * Psal. 40. 11. 43. 3. 61. 7. God shall send forth his mercy and his truth 4. My soul is among * Psal. 35 17. 58. 6. lions k I Live in the midst of a Generation of fierce and Bloody men which both in Scripture and other Authors are oft called Lyons â—… I have my abode and Conversation I lye leven among m Which Particle is easily borrowed out of the foregoing Clause them that are set on fire n even the sons of men o Whereby he explains what he meant by Lyons and tells us they were Beasts in the shape of Men. whose teeth p Which may be considered Either 1. As Instruments of Destruction as they are in Lyons Or rather 2. As Instruments of Speech as they are in Men for it here follows by way of Explication as the manner is and their Tongue And both seem to signifie their wicked and pernicious Calumnies of which he every where Complains and particularly in the History to which this Psalm seems to Relate 1 Sam. 24. 10. and by which they designed to promote his Destruction are spears and arrows q i. e. They grievously wound my Name and are devised to do me Mischief and their * Psal. 55. 21. tongue a sharp sword m To wit of or from Hell as is fully expressed Iam. 3. 6. who are meer Fire-brands and Incendiaries that are continually breathing out their Wrath and Threatnings and incensing Saul against me 5. * Psal. 7. 6. 148. 13. Be thou exalted r Glorifie thy Power and Goodness and Justice and Faithfulness by my Deliverance all which are exposed to Censure and Reproach whilst thou sufferest ungodly Wretches to oppress and Triumph over the Innocent and Righteous that put their trust in thee O God above the heavens s i. e. Higher than the Heavens or to the highest degree possible Or above all the false Gods which are supposed to reside in Heaven let thy glory be above all the earth t i. e. Above all Men upon Earth some whereof do now Audaciously lift up themselves against thee and above thee Or though as the Hebrew Particle is commonly rendred and it is no New thing to have the same Word or Particle diversly taken in the same Verse as hath been formerly shewed the whole Earth not onely amongst thine own People but so that even the Heathens shall be forced to acknowledge and admire thy Glorious deeds 6. * Psal. 7. 16. 9. 15. They have prepared a net for my steps my soul is bowed down u Or was bowed down I was even ready to fall and Perish Oâ—… mine Heart was oppressed and almost overwhelmed they have digged a pit before me x Heb. Before my Face not in my sight for that would have been in in Vain Prov. 1. 17. but in my Way where they thought I would go into the midst whereof they are fallen themselves y This was fulfilled in Saul who by pursuing fell into his Hands 1 Sam. 24. 3. Selah 7. * Psal. 108. 1. c. My heart is ‖ Or Prepared sixed z Or established in a full assurance of thy merciful Help It was ready to sink with Fear or bowed down v. 6. but now I have through thy Grace Conquered my Fears and am fixed in a stedfast Belief of thy Promises Or is prepared to wit to sing and give Praise as it follows O God my heart is sixed I will sing and give praise 8. Awake up my glory a Either 1. My Soul Or rather 2. My Tongue the Instrument of Singing which he was now about to do v. 7. 9. awake psaltery and harp I my self will awake early b I will Rouse up and imploy all the Powers of my Soul and Body to set forth Gods Praises I will praise thee O LORD among the people c In the great Congregations amongst the Israelites of all Tribes who are called by this Name Deut. 33. 19. and amongst Heathens as I shall have occasion as he often had I will sing unto thee among the nations 10. * Psal. 36. 5. 71. 19. 89. 2. 108. 4. For thy mercy is great unto the heavens d i. e. Is most Evident and greatly Exalted and they truth unto clouds 11. Be * Vers. 5. thou exalted O God above the heavens let thy glory be above all the earth e. PSAL. LVIII The ARGUMENT This Psalm was Composed as very many others were upon the occasion of those wickedly Calumnies and unjust Censures and Sentences which were passed upon him by Saul and his Courtiers To the chief musician ‖ Or destroy not a Golden Psalm of David * Psal. 57. Tit. Al-taschith Michtam of David 1. DO ye indeed speak righteousness a The question implies a Denial You censure me freely without any Regard to Truth or Justice O congregation b The word signifies a Band or Company of men and seems to point at Saul's Judges and Counsellers who met together to Consult what they should do against David and probably passed a Sentence upon him as guilty of Treason and Rebellion do ye judge uprightly O ye sons of men c So he calls them Either 1. In Contempt and opposition of the sons of God or good Men. Or 2. By way of Admonition to mind them that they also were Men and must give an Account
50. 12. The heavens are thine the earth also is thine as for the world and the fulness thereof x All the Creatures wherewith it is replenished as Psal. 24. 1. 50. 12. thou hast founded them y They are all thy Creatures and therefore wholly subject to thy power and pleasure and therefore all the Monarchs and Kingdoms of the Earth cannot hinder thee from making good thy promise to the House and Kingdom of David 12 The north and †Heb. the right hand the south z The northern and southern parts of the World yea even the remotest ends thereof though not yet known to us were made and are ruled by thee Or possibly he may understand the northern and southern Empires and people of the World who have from time to time annoyed and disturbed the Kingdom of David and of Israel of which this Psalm principally treats such as Syria Chaldea and Assyria which in Scripture phrase are called the north in reference to that Kingdom and Egypt and Ethiopia and Arabia which are southward from it These saith he are all thy Creatures and none of them can withstand thee if thou wilt undertake to deliver thy people But this I onely propose with submission thou hast created them Tabor and Hermon a Two eminent Mountains in the land of Canaan Tabor in the West and within Iordan Hermon on the East and without Iordan By which he may understand either first the Western and Eastern parts of the World and so all the four parts of the World are contained in this Verse But this may seem an uncouth and incongruous description of the East and West partly because the North and the South here mentioned are not those parts of the land of Canaan but of the World with respect to it and therefore the East and West should in reason have been so too and partly because these places were not so situated in Canaan for Tabor was not in the West part of Canaan but rather in the middle space between the Sea and Iordan and Hermon was not so much on the East as on the North being indeed the northern border of the land without Iordan Or secondly the several parts of the land of Canaan both within Iordan where Mount Tabor is and without it where Hermon lyes And the Mountains may be named rather than the Valleys because when their fertility is expressed the fertility of the Valleys is more strongly supposed shall rejoice b i. e. Shall be fruitful and prosperous and so give their Inhabitants cause to rejoice Joy and singing are oft ascribed to Mountains and Fields c. in a Poetical strain in thy name c In or by thy favour and the fruits thereof 13 Thou hast †Heb. aâ—… 〈◊〉 with might a mighty arm strong is thy hand d Either thy left hand because the right hand seems to be opposed to it or thy right hand as it is limited and explained in the next clause and high is e Or is or shall be exalted or lifted up That strength of thine hand hath been or shall be put forth for thy people as occasion requireth thy right hand 14 Justice and judgment f i. e. Just judgment or justice in judging as Ier. 9. 24. 22. 3. A common figure called Hendiaduo are the ‖ Or establishment or place habitation g Or the basis or foundation as this word is used Ezra 2. 68. 3. 3. Psal. 97. 2. 104. 5. the groundwork of all his proceedings and the stability of his Throne and Government For God could not be the Judge and Ruler of the World if he did not right Gen. 18. 25. Comp. Prov. 16. 12. The sence and scope of this Verse may be this Though thy present dispensations in breaking thy Covenant with David and in suffering his Posterity and thine own people to be devoured by such as are much more wicked than they be a great deep and secret yet I rest satisfied that they are just In like manner the Prophet fortifies himself under the like thoughts Ier. 12. 1. of thy throne * Psal. 85. 13. mercy and truth shall go before thy face h As thy Harbengers and Companions wheresoever thou goest Thou art neither unmerciful nor unfaithful in any of thy dealings 15 Blessed is the people i The Psalmist intending to describe the doleful estate of the Royal Family and Kingdom of Israel aggravates it by the consideration of their former felicity that know the * Numb 10. 6â—… Psal. 33. 10. Psal. 27. 6. joyful sound k i. e. Who enjoy the presence of God and his Ordinances and the tokens of his grace and mercy to them to which they were called and invited by the sound of Trumpets which upon that onely reason was very pleasant and grateful to the Israelites See Numb 10. 9 10. So the sign is put for the thing signified as is manifest both from the following clause of the Verse and because otherwise the hearing of the outward sound of Trumpets could never make them blessed they shall walk O LORD in the light of thy countenance l They shall live under the comfortable influences of thy grace and favour whereof at present we are bereaved 16 In thy name m In the knowledge and remembrance of thy name i. e. of thy infinite power and goodness revealed and imparted to them shall they rejoyce all the day and in thy righteousness n Whereby thou art both inclined and in some sort ingaged to hear the Prayers of thy people and to save them from all their Enemies shall they be exalted 17 For thou art the glory of their strength o All that strength in which they do or may glory is not their own but is a meer vouchsafement of thy grace and to thee alone belongs the glory of all their valiant archievements and in thy favour our horn shall be exalted p i. e. Our power and honour which now lies in the dust shall be raised and recovered 18 For q This Verse gives a reason of the Psalmists confidence that their horn would be exalted ‖ Oâ—…r 〈◊〉 of the 〈◊〉 and our 〈◊〉 of the 〈◊〉 of Is. the LORD is our defence and the holy one of Israel is our king r Having therefore so potent a friend we have no reason to despair of our restitution to our former selicâ—…y Or as the words may well be and are by divers rendred Of or From the Lord is or was our shield to wit our King as it is explained in the next branch of the Verse compared with Psal. 47. 10. and of or from the holy one of Israel i. e. the Lord who is oft so called is or was our King He gave us our King and Royal Family at first and therefore he can easily restore it when he sees it fit 19 Then s i. e. Of old for this
2. 12. They did not fall into sin once or twice as good men may do but it was their usual practice and therefore they are justly punished and because of their iniquities are afflicted d With wasting sickness as appears from v. 18 20. Compare Iob 33. 19 c. Psal. 39. 12 c. 18. * Job 33. 20. Their soul e Either themselves with all their soul or their appetite as the soul is taken Iob 33. 20. Isa. 29. 8. abhorreth all manner of meat f Which is an usual effect of great sickness and they draw ‖ Psal. 9. 13. 8â—… 3. near unto the gates of death g They are sick well-nigh unto death 19. Then they cry unto the LORD in their trouble he sayeth them out of their distresses 20. He sent his word h His command or his blessing which came with power and healed them and delivered them from their destructions 21. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 22. And * Lev. 7. 12. Psal. 50. 14. let them sacrifice the sacrifices of thanksgiving i Either properly so called or praises and thanksgivings to God which in Scripture are called Sacrifices because they are no less acceptable to God than costly Sacrifices and declare his works with †Heb. singing rejoycing 23. They that go down to the sea k He saith go down either because the Sea or the shore of it is commonly lower than their habitations from whence they come or than the natural or artificial banks which are raised to prevent the inundation of the waters or because the Sea is lower than the earth as may be gathered from the rivers which run down into it in ships that do business l Whose occupation lies there either as Merchants or as Mariners in great waters 24. These see the works of the LORD and his wonders m His wonderful works either 1. of Creation fishes of various kinds and shapes and some of prodigious greatness which are unknown to other men Or 2. of Providence in raising and laying storms of which he speaks in the following verses in the deep 25. For he commandeth and †Heb. maketh to stand raiseth the stormy wind n The winds and storms come not by chance but by the disposition of Divine providence which lifteth up the waves thereof 26. They mount up to the heaven they go down again to the depths o Towards the bottom of the Sea their soul is melted because of trouble p Through the perplexity of their minds and fear of sudden and violent death 27. They reel to and fro and stagger like a drunken man q Not so much from the giddiness of their heads which is not usual in persons accustomed to the Sea as through the violent and various motions of the Sea and the ship and †Heb. all 〈◊〉 wisdom is swallowed up are at their wits end 28. Then they cry unto the LORD in their trouble and he bringeth them out of their distresses 29. He maketh the storm a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven 31. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 32. Let them exalt him also in the congregation of the people r Not only in their own hearts and families but even in publick assemblies and before all persons as they have opportunity and praise him in the assembly of the elders s The Magistrates or Rulers who are here opposed to the people The sence is let them not be ashamed nor afraid to speak of Gods wonderful works and praises before the greatest of men as mean persons commonly are Compare Psal 119. 46. Or he mentions the Elders particularly because they were most apt to neglect and forget God and to exaâ—…t themselves above and against him and therefore it was meet and necessary that they should be acquainted with the Almighty power and universal providence and dominion of God that they themselves might learn subjection and reverence to God and might promote it among their people 33. He turneth rivers t Either 1. properly so called which he can divert or dry up when he pleaseth as sometimes he hath done Or father 2. those grounds which are well watered and therefore very fruitful as the next verse explains this And so the water-springs here and v. 35. and the standing water v. 35. are taken into a wilderness u Into a dry ground as it follows which is like a parched and barren wilderness and the water-springs into dry ground 34. A fruitful land into †Heb. saltness barrenness x Heb. Into saltness which procures barrenness See Deut. 29. 23. Iudg. 9. 45. for the wickedness of them that dwell therein y He doth not inflict these judgments by choice or without cause but for the punishment of sin in some and the prevention of it in others 35. * Isa. 41. 18. He turneth the wilderness into a standing water z Into a well-watered and fruitful land and dry ground into water-springs 36. And there he maketh the hungry a Poor people who could not provide for themselves or were banished from their own land by potent oppressors and were driven into wildernesses like them Iob 30. 3. which God in pity to them made fruitful to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield b Heb. and they shall make or procure from their fields and vineyards fruits of increase c Such fruits as they use to produce 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease d Preserves them from abortion and deadly diseases and on the contrary causeth them to increase as he said in the former branch which is here repeated in other words after the same manner 39. Again they e These poor men who when they are exalted and blessed by God kick at him and grow insolent and secure as the manner of men is are minished and brought low f Are by Gods just judgment diminished in their numbers and in their blessings through oppression affliction and sorrow g Or through wicked oppression by the tyranny of others whom God sends to spoil them of their abused riches and by other griefs or grievous calamities which God inflicts 40. * Job 12. 21 24. He poureth contempt upon princes h Those who were honourable and adored like Gods by their people and terrible to all their enemies he renders them despicable to their own Subjects and to other Nations and this he doth suddenly abundantly and unavoidably as this phrase of pouring it out upon them seems to
following words which shall not pass l Which decree shall never be made void 7 Praise the LORD from the earth ye dragons m Either 1. dragons and serpents which abide in the deep caverns and holes of the earth or 2. whales or other Sea-monsters which dwell in the depths of the Sea which are oft called by this name as Iob 7. 12. Ezek. 29. 3. and elsewhere as the word here rendred deeps is most commonly used concerning the Sea and all deeps 8 Fire n Lightnings and other fire-works of the air and hail snow and vapor o Or sumes hot exhalations as the word properly signifies as cold exhalations are comprehended under the title of snow And both of them arising from the earth are here fitly mentioned as belonging to it stormy wind fulfilling his word p Executing his commands either for the comfort and refreshment or for the punishment of the inhabitants of the earth 9 Mountains and all hills fruitful trees and all cedars q Admirable for your height and strength and use though not for your fruit 10 Beasts and all cattel creeping things and †Heb. birds of wing flying fowl 11 Kings of the earth r Who though you are called gods and adored like gods by your Subjects yet are but men and the creatures and Subjects of this Soveraign Lord to whom you owe both your being and all your power and dignity and all people princes and all judges of the earth 12 Both young men and maidens old men and children 13 Let them praise the Name of the LORD for * Psal. 8. 1. Isai. 12. 4. his Name alone is †Heb. exalted excellent his glory is above the earth and heaven s Not so much in place as in excellency above all the glories which are in earth and in Heaven 14 He also exalteth the horn of his people t To wit above the horns of all the people in the world in respect of their spiritual and eternal priviledges as it here follows The born in Scripture doth commonly note strength victory glory and felicity as Deut. 33. 17. and every where the praise u Either 1. He is the praise as God is called Deut. 10. 21. to wit the God of their praise as Psal. 109. 1. the chiefest object and matter of it or 2. which is the praise Which work of God in exalting their horn is their glory and maketh them praise-worthy or obligeth and provoketh them in a singular manner to perform this great duty of praising God which is so generally neglected by others of all his saints even of the children of Israel a people near unto him x By special relation and friendship and covenant and by familiar intercourses God manifesting his face and favour to them and they frequently and solemnly approaching into his presence and worshipping him at his footstool Praise ye the LORD PSAL. CXLIX The scope and design of this Psalm is to stir up and encourage Gods people to praise him either 1. for their deliverance out of Babylon and the promises which God had given them of the perfection of that work and of the enlargement of their power and dominion in the world or rather 2. for the establishment of the Kingdom of Israel in Davids hands and for that safety and glory and victory over their enemies which they expected by that means But withal the Psalmist or the Spirit of God which dictated this Psalm to him had a further prospect even to the Messiah of whom David was a Type and who was to succeed David in the Throne and to bring that Kingdom to its highest perfection And so divers of the Jewish Doctors understand this Psalm 1 †Heb. Hallelujah PRaise ye the LORD * Psal. 33. 3. Sing unto the LORD a new song a For these new mercies conferred upon us denied to former times and his praise in the congregation of saints 2 Let Israel rejoyce in * Psal. 100. 3. him that made him b That made them not onely his creatures but which is unspeakably greater his people or that advanced and adorned them with singular priviledges as this word is used 1 Sam. 12. 6. and elsewhere let the children of Zion be joyful in their king c David and his posterity and especially the chief of all of them the Messiah Let them rejoyce and bless God that they have so potent so wise and so just a King 3 * Psal. 81. 2. Let them praise his Name ‖ Or with the pipe in the dance let them sing praises unto him with the timbrel and harp d According to the usage of that time and dispensation 4 For the LORD taketh pleasure in his people e He loveth them above all people and rejoyceth over them to do them good he will beautifie f Heb. adorn or glorifie make them amiable and honourable in the eyes of the world who now hate and despise them the meek g Or humble to wit his people as he now said who are oft in Scripture described by that character because all true Israelites are such and all Israelites profess and ought to be such Or the afflicted as that word is oft used in Scripture which hath been observed before his poor afflicted and oppressed people to whom the following salvation is most needful and acceptable with salvation h Both temporal in delivering them from and setting them above all their enemies and afterwards with everlasting salvation and glory 5 Let the saints be joyful in glory i For the honour which God putteth upon them let them sing aloud upon their beds k Either 1. for their safe and sweet repose and peace which is signified by resting in beds Isa. 57. 2. or 2. by night as well as by day even in the time devoted to rest and sleep which they shall borrow to praise God for his eminent and extraordinary blessings as David frequently did upon such occasions 6 Let †Heb. the exaltations the high praises of God be ‖ Heb. in their throat in their mouth l Heb. in their throat Which signifies vocal praise and that with a loud voice and a * Heb. 4. 12. Rev. 1. 16. two-edged sword in their hand m Not onely to defend themselves from their enemies but as it follows to revenge themselves upon them 7 To execute vengeance upon the heathen n For all their cruelties and injuries towards Gods people This was literally accomplished by David upon the Philistines Ammonites Syrians and other neighbouring Nations and Princes which were bitter enemies to Gods people And the same thing was done afterward in the Christian world when God raised up Christian Princes who did by the help of the Christians fighting with and under them severely revenge the blood of the martyred Christians upon their cruel Persecutors and Tyrants in divers ages It may also be
ye with Hierusalem and be glad with her all ye that love her rejoyce for joy with her all ye that mourn for her i There is nothing more ordinary amongst men then for friends and neighbours to meet together with their friends recovered from affliction or brought into a better state to rejoice with them especially such friends as in their afflictions have mourned with them Thus Mary Luk. 1. 40. went to rejoice with Elizabeth and Iobs friends came to rejoice with him Iob 42. 11. The Prophet in like manner calls to all the friends of Hierusalem especially such as in the days of her affliction had mourned for her to come and â—…joice and be glad with her upon the prospect of her better state after the Babylonish Captivity or at least in the time of the Messiah for though joy and gladness be the affection of the Soul that works upon its union with its desirable object and the deliverance of the people out of Babylon was not to be for many years after this nor the Mâ—…ssias to come or many years after that yet faith being the evidence of things not seen there is a rejoicing of hope hope giving the Soul an union with its object hoped for and these things were now prâ—…sent to believers who by faith called the things that were not as if they were because they had the security of a divine Revelation for them and they were already existent in their necessary causes 11 That you may suck and be satisfied with the k Hierusalem is here sâ—…t out as the mother of us all as indeed she was for out of Zion wenâ—… forth the law and the word of the Lord from Hierusaleâ—… Iâ—…aiah 2 3. Christ was of the seed of Abraham he was sent to the losâ—… Sheâ—…p of the house of Israel and is called Rom. 15. 8. the Minister of the Circumcision they were the Olive the Branches the Gentiles but a wild Olive grafted in amongst them Rom. 11. 17. we sucked at their breasts Christ was first preached to them the 12. the 70. were all of them breasts of her consolations l The Gospel doctrine was their breasts of consolation Christ was in the first place that you may milk out and be delighted with the abundance of her glory m The glory of the pâ—…ple Israel though he was also a light to lighten the Gentiles Lu. 2. 32. we are required to rejoice with Hierusalem That we may suck and be Satisfied c. Intimating that our joy should not be a meer act of charity to them but a proper expression of our sense of Gods goodness to our selves who should suck and be Satisfied from the glad tidings of the Gospel first published unto them and our selves be inlightned from what was at first the glory of Israel 12 For thus saith the Lord Behold I * Chap. 48. 18. 60. 5. will extend peace to her like a river and the glory of the Gentiles n That this promise respects the times of the Messias seems plain not only from the consideration that no history giveth us any account of any great or long peace or prosperity the Jews had before that time nor indeed then if we understand it not of a Spiritual Gospel peace which Christ preached to them that were nigh as well as to those â—…sar off Eph. 2. 17. like a flowing stream o It also appears from the mention of the glorâ—… of the Gentiles aâ—… a flowing stream which can hardly be understood of any thing but Christ and the preaching of the Gospel to the Gentiles But I leave it to the issues of Providence to expound and determine whether the Prophecy of this text doth not relate to a further conversion and calling of the Jews then â—…ath been yet seen then shall ye * Cha. 60. 16. suck p When Christ was revealed to the Jews not those only of the Gentiles but those of the Jews who belonged to Gods election sucked Gospel doctrine the Gentiles were born upon the sides of Hierusalem and dandled upon her knees as first hearing from the Apostles who were some of the Daughters of Hierusalem members of the Jewish-Church the glad tidings of Salvation ye shall be * Chap. 49. 22. 60. 4. born upon her sides and be dandled upon her knees q. 13 r That is in the most tender and compassionating way imaginable the husband doth not comfort his wife with that tenderness and those bowels that the mother comforteth the Child after it hath received some fall or mischief Hierusalem now mourneth and you moâ—…rn with her but she shall recover from her affliction and from her sorrows and shall be comforted and you that mourn for her shall partake of her joys as you now share with her in her afflictions God in the day that he wipeth tears from her Eyes shall also wipe them from yours and you shall have as great an occasion of joy from the happy as now you have of sorrow from the afflicted state of Hierusalem As one whom his mother comforteth so will I comfort you and you shall be comforted in Hierusalem 14 And when you see this your heart shall rejoice and your bones shall flourish like an herb u The peace and tranquillity of the Church and the propagation of the Kingdom of Christ is always the cause of an heart rejoycing to such as fear God Psal. 105. 3. the reason is because it is the greatest object of their desires which are then satisfied and their thoughts are then at rest and besides they are members of the same body so as their own bones which before are dry and withered Eze. 37. 1 2. and the sinews and the flesh comes again upon them and the skin covers them above so as they flourish like an herb in the spring all whose verdure and beauty in the winter was concealed in the root hid in the earth and the hand of the Lord shall be known toward his servants x And in this the power protection and influence of God for of and upon such as truly serve and obey him shall be made manifest and known and his indignation toward his Enemies y But the wicked shall be under a quite contrary dispensation Psal. 1. 4. As they have had a day which hath been to you the power of darkness so you shall have a day which shall be to them the power of darkness as Gods hand shall be upon and toward such as fear me to cover and bless and influence them so his indignation shall in that day be shewed towards those of your nation who have declared themselves the enemies of the Lord. 15 For behold the Lord will come with fire z Here the Prophet comes more particularly to expound what indignation should be shewed towards his enemies That is with terrible Judgments nothing being more terrible and wasting then fire or with fire in a proper sense understanding it of the
and solemn Feasts or other times for the ordering of Ecclesiastical or Civil Affairs and for days n By their diurnal and swift motion to make the days and by their nearer approaches to us or further distances from us to make the days or nights either longer or shorter or equal He speaks here of natural days consisting of 24 hours and years o By their annual and slower motion to make years 15. And let them be for Lights in the Firmament of the Heaven to give Light upon the Earth And it was so 16. And God made †Heb. the two great c. two great Lights * Or Enlightners as the word properly signifies the greater Light p The Sun which is really and considerably greater than the Moon or any of the Stars or the whole Earth And the Moon called here the lesser Light is greater than any of the Stars not really but in appearance and in clearness and light in respect of which it is called great in this place and both are much greater in efficacy and use than any of the Stars †Heb. for the 〈◊〉 of the day c. to rule the Day q Either 1. To influence the Earth and its Fruits with heat or moisture and to govern mens actions and affairs which commonly are transacted by day For the word Day is sometimes put Metonymically for the events of the Day as Prov. 27. 1. 1 Cor. 3. 13. Or 2. To regulate and manage the day by its rise to begin it by its gradual progress to carry it on even to the mid-day and by its declination and setting to impair and end it Which seems most probable because the Moon is in like manner said to rule the night which is meant of the time and not of the actions or events of the Night and the lesser Light to rule the Night He made the * Job 38. 7. Stars also 17. And God set them in the Firmament of the Heaven to give Light upon the Earth 18. And to * Jer. 31. 35. rule over the day and over the night and to divide the Light from the Darkness And God saw that it was good r This clause was omitted in the first days work but is added here because the Light was then but glimmering and imperfect which now was made more clear and compleat 19. And the Evening and the Morning were the fourth day 20. ¶ And God said Let the Waters bring forth abundantly †Heb. The creeping swimming Creature a living soul. the moving Creature s Or Creeping thing A word which belongs to all those living Creatures who move with their Bellies close to the Element they move in Hence it is used both of Birds which fly in the Air Lev. 11. 20. and of things creeping upon the Earth as v. 24. of this chapter and of Fishes that swim in the Sea as here that hath Life and †Heb. Let the Fowl flie Fowl that may flie t The particle that or which is oft wanting and to be understood in the Hebrew Language as Gen. 39. 4. Iob 41. 1. Isa. 6. 6. according to this Translation the Fowl have their matter from the Water as well as the Fishes which seems most probable as from this so also from the following verses in which they are both mentioned together as made of the same materials and as works of the same day and both are blessed together and both are distinguished and separated from the productions of the Earth which were the works of the sixth day v. 24 c. And whereas it is said Gen. 2. 19. Out of the ground the Lord God formed every Beast of the Field and every Fowl of the Air It may be answered that the word ground or earth may be there understood more largely as it is confessedly in some other places of Scripture for the lower part of the World consisting of Earth and Water For it is most reasonable to expound that short and general passage from the foregoing Chapter wherein the original both of Beasts and Fowls are largely and distinctly described Moreover the Fowl seem to have been made of both these Elements viz. of soft and moist Earth possibly taken from the bottom of the Water in which case they were brought forth by the Water as is said here and formed out of the ground as there As Eve is said to be made of Adams Bone and Rib Gen. 2. 21. and of his Flesh v. 23. Which shews that with the Rib Flesh was taken from Adam though it be not said so v. 21. So here the Fowl were made both of Water and Earth as their temper and constitution shews though but one of them be here expressed But these words are by some Translated thus And let the Fowl flye But according to that Translation the mention of the Fowl both here and in the following verse seems to be very improper and forced For it is preposterous and contrary to the method constantly used in this whole chapter to speak of the motion of any living Creature and the place thereof before its original and production be mentioned Besides either the original of the Fowls is described here or it is wholly omitted in this chapter which is not credible above the Earth in the †Heb. Face of the Firmament of Heaven open Firmament of Heaven 21. And God Created u i. e. Produced out of most unfit matter as if a man should out of a stone make Bread which requires as great a power as that which is properly called Creation great * Psal. 104. 26. Whales x Those vast Sea-Monsters known by that Name though elsewhere this word be applyed to great Dragons of the Earth and every †Heb. Living Soul living Creature that ‖ Or Swimmeth moveth which the Waters brought forth abundantly after their kind and every winged Fowl after his kind y â—…n such manner as is declared in the first note upon verse 20. and God saw that it was good 22. And God blessed them z Gave them power of procreation and fruitfulness which is justly mentioned as a great blessing Psal. 128. 3 4. saying * Chap. 3. 17. 8 9. 1. Be fruitful and multiply and fill the Waters in the Seas a And consequently in the Rivers which come from the Sea and return into it and let Fowl multiply in the Earth b Where they shall commonly have their Habitation though they had their original from the Waters of which see on v. 2â—… 23. And the Evening and the Morning were the fifth day 24. ¶ And God said Let the Earth bring forth †Heb. Living Sâ—… the living Creature c i. e. Those living Creatures hereafter mentioned whose original is from the Earth and whose Habitation is in it after his kind Cattle d i. e. Those tame Beasts which are most familiar with and useful to men for Food Clothing
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 exchange the sheep or the sheep by the contemplation of the diverse coloured ones should bring forth others like to them and Jacob fed the rest of Labans flocks 37 And Jacob took him rods h By divine appointment as will appear in the sequel which is sufficient for Iacobs justification of green poplar and of the hasel and chesnut-tree i Either because these trees were next at hand or because he saw these in the divine vision afterwards mentioned and would exactly follow his pattern and pilled white strakes in them and made the white appear ‖ By pilling off the rind which covered it which was in the rods 38 And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink that they should conceive when they came to drink k When by their refreshment and meeting together they were most likely to generate and conceive 39 And the flocks conceived l Heb. were heated i. e inflamed or excited and disposed to conceive and this in a more than ordinary manner by the divine disposal before the rods and brought forth cattle ring-straked speckled and spotted m This hath some foundation in nature because of the great power of imagination and there are divers instances in many authors both of Women and of Beasts who either by the strong fancying or by the actual and frequent contemplation of some certain objects have brought forth young ones exactly â—…f the same colour and complexion as one did an Ethiopian c. But the Providence of God was the principal cause of this effect without which the productions of that kind would neither have been so many nor so certain This policy of Iacobs could scarcely be excused from deceit and injustice if it were not manifest that it was done by the direction and authority of the sovereign Lord of all estates Gen. 31. 9 11 c. who may take them from one and give them to another as it pleaseth him who also observed Labans injustice and gave to Iacob no more than he abundantly deserved from Laban 40 And Jacob did separate the lambs n Such as were ring-straked and brown from the white as it here follows and set the faces of the flocks toward the ring-straked and all the brown o He caused them to go foremost and the white to follow them that by the continued beholding of them in the time of their conjunction they might have their colour more imprinted upon their fancies and thereby convey it to their young ones in the flock of Laban and he put his own flock by themselves and put them not unto Labans cattle p Which he did upon the same reason lest the constant beholding of them should make them bring forth the like i. e. single coloured ones 41 And it came to pass whensoever the stronger cattle did conceive q It is known that the cattle in those parts did conceive and bring forth twice in a year at spring and in Autumn and it is supposed that the stronger here mentioned are such as joyned in the spring and the feeble they that joyned in Autumn that Jacob laid the rods before the eyes of the cattle in the gutters that they might conceive among the rods 42 But when the cattle were feeble he put them not in so the feebler were Labans and the stronger Jacobs 43 And the man increased exceedingly and had much cattle and maid-servants and men-servants and camels and asses CHAP. XXXI 1 AND he heard the words of Labans sons saying Jacob hath taken away all that was our fathers and of that which was of our fathers hath he gotten all this glory a These riches which are called glory Gen. 45. 13. Psal. 49. 16. Isa. 66. 12. compared with Isa. 60. 6. because their possessours use to glory in them and by them gain glory and esteem from others 2 And Jacob beheld the countenance of Laban and behold it was not towards him †Heb. as yesterday and the day before as before b And this change of his countenance argued a change in his mind and presaged some evil intentions in him towards Iacob 3 And the LORD said unto Jacob Return unto the land of thy fathers and to thy kindred and I will be with thee 4 And Jacob sent and called Rachel and Leah c Rachel is first named here as also Ruth 4. 11. because she was his chief and by right his first and onely designed wife And therefore it is observable that in the enumeration of Iacobs Wives and Children Gen. 46. Leah is onely mentioned by her name ver 15. but Rachel is called Iacobs wife ver 19. by way of eminency and in a peculiar manner to the field d Where they might more freely discourse of their business and without fear or interruption unto his flocks 5 And said unto them I see your fathers countenance that it is not toward me as before but the God of my father hath been with me e Either 1. Hath blessed me hath stood constantly by me when your father hath failed and deceived me Oâ—… 2. Hath appeared unto me as ver 13. 6 And ye know that with all my power f Both of my mind and body as I would have done for my self as became a faithful servant to do I have served your father 7 And your father hath deceived me and changed my wages * Neh. 4. 12. ten times g i. e. Oft-times as that certain number is commonly used as Levit. 26. 26. Numb 14. 22. 1 Sam. 1. 8. Iob 19. 3. c. but God suffered him not to hurt me 8 If he said thus The speckled shall be thy wages then all the cattle * All is here as oft elsewhere put for the greater or the better part as appears from chap. 31. 1 8. Or for all that Iacob desired to be such bare speckled and if he said thus The ring-straked shall be thy hire h Hence it appears that Laban through envy and covetousness did break his agreement made with Iacob and altered it as he thought meet and that Iacob patiently yielded to all such changes then bare all the cattle ring-straked 9 Thus God hath taken away the cattle of your father and given them to me 10 And it came to pass at the time that the cattle conceived that I lifted up mine eyes and saw in a dream and behold the ‖ Or he-goats rams which leaped upon the cattle were ring-straked speckled and grizled i Which were marked with spots like hail in colour and proportion as the word signifieth 11 And the Angel of God spake unto me in a dream saying Jacob and I said Here am I. 12 And he said Lift up now thine eyes and see all the rams which leap upon the cattle are ring-straked speckled and grizled for I have seen all that Laban doth
Lord by whose power and goodness the trees bring forth fruit to perfection 25 And in the fifth year shall ye eat of the fruit thereof that it may yield unto you the increase thereof q That God may be pleased to give his blessing which alone can make them fruitful I am the LORD your God 26 * chap. 17. 10. c. Ye shall not eat any thing with the blood r i. e. Any flesh out of which the blood is not first poured See 1 Sam. 14. 32. The Jews write that the Egyptians and other Nations when they offered sacrifices to the Devils did eat part of the sacrifices beside the blood which was kept in basins for that end which also they believed to be as it were the special food of the Devils neither shall ye use inchantment nor observe times s To wit superstitiously by the observation of the clouds or stars or otherwise by esteeming some days lucky others unlucky See Deut. 18. 10 11. Esth. 3. 7. 27 * chap. 21. 5. Ye shall not round the corners of your heads t i. e. Your Temples Ye shall not cut off the hair of your heads round about your Temples This the Gentiles did either for the worship of the Devils or Idols to whom young men used to consecrate their hair being cut off from their heads as Homer Plutarch and many others write or in funerals or immoderate mournings as appears from Isa. 15. 2. Ier. 48. 37. And the like is to be thought concerning the beard or the hair in the corner i. e. corners of the beard The reason then of this prohibition is because God would not have his people agree with Idolaters neither in their Idolatries nor in their excessive sorrowing no nor so much as in the appearances and outward significations or expressions thereof neither shalt thou mar the corners of thy beard 28 Ye shall not * Deut. 14. 1. make any cutting in your flesh u Which the Gentiles commonly did both in the worship of their Idols and in their solemn mournings Ier. 16. 6. for the dead x Heb. for a soul i. e. either 1 improperly for a dead body as that word is sometimes used as Lev. 19. 28. and 21. 1. Numb 6. 6â—… or 2. properly for the soul ye shall not cut your flesh or your bodies for your souls or upon pretence of doing your souls any good either in way of mortification or in the worship of God as they did 1 King 18. 28. in like manner as others were willing to give to God the fruit of their body for the sin of their soul Mic. 6. 7. nor print any mark upon you I am the LORD 29 Do not †Heb 〈◊〉 prostitute thy daughter to cause her to be a whore y As the Gentiles frequently did for the honour of some of their Idols to whom diverse women were consecrated and publickly prostituted lest the land fall to whoredom and the land become full of wickedness 30 * chap. 26. 2. Ye shall keep my sabbaths and reverence my sanctuary z Not presuming to approach it with irreverence or with any kind of uncleanness upon you I am the LORD 31 * Isa. 8. 19. Acts 16. 16. Regard not them that have familiar spirits a That have entred into covenant with the Devil by whose help they foretell many things to come and acquaint men with secret things See Lev 20. 27. Deut. 18. 11. 1 Sam. 28. 3 7 9. 2 King 21. 6. neither seek after wizards b Another name expressing the same thing for substance to wit persons in league with the Devil with some difference onely in the manner of their operation I am the LORD your God 32 Thou shalt rise up c To do them reverence when they pass by for which end they were obliged as the Iews say presently to sit down again when they were past that it might be manifest they arose out of respect to them before the hoary head and honour the face of the old man and fear thy God d A reason of the former precept both because old men in some respect do most resemble God who is stiled the ancient of days Dan. 7. 9 22. and because this respect is due to 〈◊〉 〈◊〉 for themselves who may be unworthy or contemptible yet for Gods sake who requires this reverence and whose singular 〈◊〉 old age is I am the LORD 33 And * Exod. 22. 21. and 23. 9. 〈◊〉 〈◊〉 sojourn with thee in your land ye 〈◊〉 not ‖ Or oppress vex him e Either with opprobrious expressions or grievous exactions 34 * Exod. 12. 49. But the stranger that dwelleth with you shall be unto you as one born amongst you f Either 1 as to the matters of common right as it here follows so it reacheth to all strangers Or 2. as to Church-priviledges so it concerns onely those who were proselytes of righteousness and * Deut. 10. 19. thou shalt love him as thy self for ye were strangers g And therefore are sensible of the fears distresses and miseries of such which call for your pity and you ought to do to them as you would that others should do to you when you were such in the land of Egypt I am the LORD your God 35 Ye shall do no unrighteousness in judgment in mete-yard h In the measuring of lands or any dry and continued things as cloth ribband c. in weight or in measure i In the measuring of liquid or such dry things as are not continued or contiguous as of corn or wine c. Or the former may note greater the latter less measures 36 * Deut. 2â—… 1â—… Prov. 11. 1. and 16. 11. and 2â—… 1â—… Just balances just †Heb. 〈◊〉 weights a just ephah and a just hin i These two measures are named as most common the former for dry the latter for moist things but under them he manifestly comprehends all other measures shall ye have I am the LORD your God which brought you out of the land of Egypt 37 Therefore k Because my blessings and deliverances are not indulgences to sin but greater obligations to all duties to God and men So that if religion and righteousness were utterly lost in the world they ought in all reason to be found among you as my peculiar people and freed men shall ye observe all my statutes and all my judgments and do them I am the LORD CHAP. XX. 1 AND the LORD spake unto Moses saying 2 * chap. 18. 21. Again thou shalt say to the children of Israel a Here follow the punishments of the crimes forbidden in the former chapters * Deut. 18. 10. 2 Kin. 17. 17. and 23. 10. Jer. 32. 35. Whosoever he be of the children of Israel or of the strangers b Not onely such as were Proselytes but all others these being gross
about us g i. e. All our people who lived in the Countrey and Territory adjoyning to each City where the Princes resided as the oxe licketh up the grass of the field And Balak the son of Zippor was King of the Moabites at that time 5 * Josh. 24. 9. Neh. 13. 1 2. Mic. 6. 5. 2 Pet. 2. 15. Jude 11. Rev. 2. 14. He sent messengers therefore unto Balaam h Who is called a Prophet 2 Pet. 2. 16. because God was pleased to inspire and direct him to speak the following prophesie as he did inspire Caiaphas to speak those words Iohn 11. 51 52. and as sometimes he did for a time inspire other wicked men but in truth he was a soothsayer as he is called Ios. 13. 22. See Numb 24. 1. the son of Beor i Or Bosor 2 Pet. 2. 15. for he had two names as many others had to Pethor k A City in Mesopotamia or Aram see Numb 23. 7. Deut. 23. 4. which is by the river of the land of the children of his people l i. e. By Euphrates which is oft called the River by way of eminency as Gen. 15. 18. Ios. 24. 2 15. and here the River of Balaams land or Countrey to wit of Mesopotamia or Aram Numb 23. 7. to call him saying Behold there is a people come out from Egypt behold they cover the †Heb. eye face of the earth and they abide over against me m They are encamped in my neighbourhood ready to invade my Kingdom 6 Come now therefore I pray thee curse me n i. e. Curse them for my sake and benefit use thy utmost power which thou hast with thy Gods or infernal spirits to blast and ruine them this people for they are too mighty for me peradventure I shall prevail that we may smite them o Thou by thy magical imprecations and I by my sword joyned with them and that I may drive them out of the land for I wot that he whom thou blessest is blessed and he whom thou cursest is cursed p He had some experience of or at least a great confidence in Balaams skill and power in these matters 7 And the elders of Moab and the elders of Midian departed with the rewards of divination q Heb. with divinations by which he understands not the instruments of divination which it was needless and absurd to bring to so eminent a diviner who doubtless was throughly furnished for his own trade but the rewards of it as it is explained 2 Pet. 2. 15. and as in the Hebrew 2 Sam. 4. 10. good tydings is put for the reward of good tydings Nor is it probable they would go to or could expect to prevail with such a person especially being noted for his covetousness as appears from the story without that powerful engine in their hands and they came unto Balaam and spake unto him the words of Balak 8 And he said unto them Lodge here this night r The night was the time when God used to reveal his mind by dreams Here is the first discovery of his wickedness that he takes time to consider and doth his indeavour to effect that wicked motion of cursing the Israelites which he should have rejected and abhorred at the first mention of it and I will bring you word again as the LORD s Heb. Iehovah the true God whom he here mentions either for his own greater reputation as if he consulted not with inferiour spirits as other soothsayers did but with the supreme God or rather because this was Israels God and the onely possible way of ruining them was by engaging their God against them as the known way of the Romans and other Heathens when they went to besiege any City they used inchantments to call forth that God under whose peculiar protection they were shall speak unto me and the princes of Moab t And of Midian too as is manifest from ver 7. which was needless to repeat here abode with Balaam 9 And God came unto Balaam u Not to gratifie his covetous desire but to advance his own honour and service even by the counsels of his enemies and said what men are these with thee x He asketh not this for his own information but partly that Balaam by repeating the thing in Gods presence might be convinced and ashamed of his sin and folly in offering his service in such a cursed business and partly for a foundation to the following answer 10 And Balaam said unto God Balak the son of Zippor King of Moab hath sent unto me saying 11 Behold there is a people come out of Egypt which covereth the face of the earth come now curse me them peradventure †Heb. I shall prevail in fighting against him I shall be able to overcome them and drive them out 12 And God said unto Balaam y To whom God revealeth his mind not for any love to him but for the sake of his people concerned in it as he did to Pharaoh Gen. 41. 25. and to 〈◊〉 Dan. 2. 45. Thou shalt not go with them thou shalt not curse the people for they are blessed z By my irrevocable decree and sentence and therefore it is in vain for men to curse them 13 And Balaam rose up in the morning and said unto the princes of Balak Get ye into your land for the LORD refuseth to give me leave to go with you a He conceals the principal thing to wit the reason of Gods prohibition which might have given a stop to their further course and counsels in this matter and secretly intimates his own good will and readiness to comply with them if God had not hindered him 14 And the princes of Moab rose up and they went unto Balak and said Balaam refuseth to come with us b Thus they lay the blame upon Balaam which he imputed to God 15 And Balak sent yet again princes mo and more honourable than they 16 And they came to Balaam and said to him Thus saith Balak the son of Zippor †Heb. be not thou letted from c. let nothing c No counsel nor suggestion either of God or Man I pray thee hinder thee from coming unto me 17 For I will promote thee unto very great honour d Before he wrought upon his covetousness now upon his ambition and I will do whatsoever thou sayest unto me come therefore I pray thee curse me this people 18 And Balaam answered and said unto the servants of Balak * chap. 24. 13. if Balak would give me his house full of silver and gold I cannot e You desire and expect that from me which is out of my power to resist the will of the great God He slily insinuates that he wanted not will but power onely go beyond the word of the LORD my God f So he calls him partly to magnifie himself as the servant of the
answer and say * 1 Cor. 14. 1â—… Amen r i. e. So let it be I wish this curse may befal me if I be guilty of this crime See Numb 5. 22. Ier. 11. 5. 16 * Exod. 20. 12. 21. 1â—… Cursed be he that setteth light s Or despiseth in his heart or reproacheth or curseth to wit secretly as before for if the fact was notorious it was punished with death Levit. 20. 9. by his father or his mother and all the people shall say Amen 17 * chap. 19. 14. Cursed be he that removeth his neighbours land-mark t To wit designedly to defraud his neighbour or enlarge his own portion and all the people shall say Amen 18 * Lev. 19. 14. Cursed be he that maketh the blind to wander out of the way u That misleadeth simple souls giving them pernicious counsel either for this life or for the next and all the people shall say Amen 19 * Exod. 22. 21 22. Cursed be he that perverteth the judgment of the stranger fatherless and widow and all chap. 10. 18. the people shall say Amen 20 * Lev. 18. 8. Cursed be he that lieth with his fathers wife because he uncovereth his fathers skirt x See Deut. 22. 20. and all the people shall say Amen 21 * Lev. 18. 23. Cursed be he that lieth with any manner of beast and all the people shall say Amen 22 * Lev. 18. 9. Cursed be he that lieth with his sister the daughter of his father or the daughter of his mother and all the people shall say Amen 23 * Lev. 18. 17. and 20. 14. Cursed be he that lieth with his mother in law and all the people shall say Amen 24 * Exod. 20. 13. and 21. 12 14. Lev. 24. 17. Numb 35. 31. Cursed be he that smiteth y i. e. Killeth as that word is oft used his neighbour secretly and all the people shall say Amen 25 * Exod. 23. 8. chap. 10. 17. and 16. 19. Ezek. 22. 12. Cursed be he that taketh reward to slay an innocent person and all the people shall say Amen 26 * â—…er 11. 3. Gal. 3. 10. Cursed be he that confirmeth not z i. e. Performeth not for he that transgresseth doth in some sort destroy and make void the law of God as to the main end for which it was given even to the regulation of his life and actions and as far as lies in him disanuls the authority and force of Gods law all the words of this law to do them and all the people shall say Amen CHAP. XXVIII 1 AND it shall come to pass * Lev. 26. 3. If thou shalt hearken diligently unto the voice of the LORD thy God to observe and to do all his commandments which I command thee this day that the LORD thy God will set thee on high a i. e. Advance and honour thee with divers priviledges and blessings as it here follows above all nations of the earth 2 And all these blessings shall come on thee and overtake thee b Those blessings which others greedily follow after and oft-times never overtake they shall follow after thee and shall be thâ—…own into thy lap by my special kindness if thou shalt hearken unto the voice of the LORD thy God 3 Blessed shalt thou be in the city and blessed shalt thou be in the field 4 Blessed shall be * Gen. 49. 25. Psal. 12â—… 3. the fruit of thy †Heb. â—…lly body and the fruit of thy ground and the fruit of thy cattel the increase of thy kine and the flocks of thy sheep 5 Blessed shall be thy basket and thy ‖ Or dâ—…ugh or 〈◊〉 store c i. e. It shall always be well replenished and the provision thou hast there shall be preserved for and in due time brought forth to thy use and service See Deut. 26. 2 10. 6 * Psal. 121. 8. Blessed shalt thou be when thou comest in d i. e. In all thy affairs and administrations which are oft expressed by this phrase as Numb 27. 17. Deut. 31. 2. 2 Sam. 3. 25. 2 Chron. 1. 10. Act. 1. 21. and 9. 28. and blessed shalt thou be when thou goest out d i. e. In all thy affairs and administrations which are oft expressed by this phrase as Numb 27. 17. Deut. 31. 2. 2 Sam. 3. 25. 2 Chron. 1. 10. Act. 1. 21. and 9. 28. 7 The LORD shall cause thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flee before thee seven wayes e i. e. Many ways as is usual when an army is totally overthrown and dissipated 8 The LORD shall command f i. e. Shall by his soveraign and powerful providence give it even when it seems furthest from thee and not likely to come to thee without a word of command from God himself the blessing upon thee in thy ‖ Or barns store-houses and in all that thou settest thine hand unto and he shall bless thee in the land which the LORD thy God giveth thee 9 * Exod. 19. 5 6. The LORD shall establish thee an holy people unto himself g i. e. Shall confirm and establish his covenant with thee by which he separated thee to himself as an holy and peculiar people and shall publickly own thee for such as it follows ver 10. as he hath sworn unto thee if thou shalt keep the commandments of the LORD thy God and walk in his wayes 10 And all people of the earth shall see that thou art called by the Name of the LORD h i. e. That you are in deed and truth his people and children See Deut. 14. 1. and 26. 18. For to be called oft-times signifies to be as Isa. 47. 1 5. and 56. 7. Mat. 5. 9 19. and 21. 13. * Gen. 21. 22 23. and 26. 28. and they shall be afraid of thee 11 And * chap. 30. 9. c. the LORD shall make thee plenteous ‖ Or for good in goods in the fruit of thy †Heb. belly body and in the fruit of thy cattel and in the fruit of thy ground i The same things which were said before are repeated to shew that God would repeat and multiply his blessings upon them in the land which the LORD sware unto thy fathers to give thee 12 The LORD shall open unto thee his good treasure k To wit the heaven or the air as it here follows which is Gods storehouse where he treasures up rain or wind or other things for mans use See Iob 38. 22. Psal. 33. 7. the heaven to give the rain unto thy land in his season and to bless all the work of thine hand and * chap. 15. â—… thou shalt lend unto many nations and thou shalt not borrow 13 And the LORD shall make thee the head
Territory or Kingdom of Hazor which might now be restored to its former largeness and power Ios. 11. 10. the names of Cities being oft put for their Territories as Zorah a City Ios. 15. 33. is put for the Fields belonging to it Iudg. 13. 2. in which Sampson's Parents lived Iudg. 13. 25. and 16. 31. and 18. 2. the captain of whose host was * 1 Sam. 12. 9. Sisera which dwelt in Harosheth of the Gentiles c So called because it was much frequented and inhabited by the Gentiles either by the Canaanites who being beaten out of their former Possessions seated themselves in those Northern parts or by other Nations coming thither for Traffick or upon divers occasions as Strabo notes of those parts whence Galilee where this was is called Galilee of the Gentiles 3 And the children of Israel cried unto the LORD for he had nine hundred charets of iron and twenty years he mightily oppressed d More than the former Tyrants partly from his malice and hatred against the Israelites and principally from Gods Just Judgment the growing punishment being most suitable to their aggravated wickedness the children of Israel 4 ¶ And Deborah ‡ Heb. a woman a prophetess a prophetess e As there were Men-Prophets so there were also Women-Prophetesses as Miriam Exod. 15. 20. Huldah 2 King 22. 14. and divers others but the word Prophets or Prophetesses is very ambiguous in both Testaments sometimes being used of persons extraordinarily Inspired by God and endowed with a power of working Miracles and foretelling things to come and sometimes of Persons endowed with special though not miraculous gifts or graces for the better understanding of and discoursing about the Word and Mind of God for praising of God or the like of which see 1 Chron. 25. 1. 1 Cor. 11. 5. and 14. 1 3 4 c. And of this sort were the Sons of the Prophets or such who were bred in the Schools of the Prophets who are oft called Prophets as 1 Sam. 10. 5 10 11 12. See also 1 King 18. 4. and 19. 10. And because we read nothing of Deborah's miraculous actions peradventure she was only a Woman of eminent Holiness and Prudence and Knowledg of the Holy Scriptures by which she was singularly qualified for the Judging of the People according to the Laws of God If it be alledged that she foresaw and foretold the following Victory so did all the Sons of the Prophets foresee and foretel Elijah's translation 2 King 2. 3 5. which yet were not extraordinary Prophets the wife of Lapidoth f Or a Woman of Lapidoth and so Lapidoth is not the name of a man but of the place of her Birth or Abode she judged Israel g i. e. Determined Causes and Controversies arising among the Israelites as is implied v. 5. And this Iabin might suffer to be done especially by a Woman and the frequent discharge of this part of the Judges Office whereby she gained great Power and Authority with the People did notably though not observed by the Tyrant prepare the way for her sliding into the other part of her Office which was to defend and rescue the People from their Enemies at that time 5 And she dwelt under the palm-tree of Deborah between Ramah and Bethâ—…el in mount Ephraim and the children of Israel came up to her for judgment h To have their Suits and Causes determined by her â—…ence 6 And she sent and called i By vertue of that power which God had given her and the people owned in her * Heb. 11. 32. Barak the son of Abinoam out of Kedesh Naphtali k So called to distinguish it from other places of that name one in Iudah Ios. 15. 23. and another in Issachar 1 Chron. 6. 72. and said unto him Hath not the LORD God of Israel commanded l i. e. Assuredly God hath commanded thee this is not the fancy of a weak Woman which peradventure thou maist despise but the Command of the great God by my Mouth Which Command of God and the following assurance of Success the might either gâ—…her from the general rules of Scripture and the common course of Gods gracious Providence which was always ready to succour them when they cryed to God or receive by instinct or direction from God saying Go and draw m Or go for so this word is oft used as Gen. 37. 28. Iudg. 20 37. Iob 〈◊〉 33. Heb. 〈◊〉 to wit thy self or thy feet toward mount Tabor n A place most fit for his purpose as being in the borders of divers Tribes and having a large Plain at the top of it where he might conveniently Marshal and Discipline his Army and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun o Theâ—…e she names partly because they were nearest and best known to Barak and therefore soonest brought together partly because they were nearest to the Enemy and therefore must speedily be Assembled or else they were likely to be hindred in their Design whilst the other Tribes being at more distance had better opportunity of gathering Forces for their succour and partly because these had most smarted under this Oppressor who was in the heart of their Countrey and therefore were most forward in the present Service but these are not named exclusively as appears by the concurrence of some other Tribes as is reâ—…ed Iudg. 5. 7 And I will draw unto thee p By my secret and powerful Providence ordering and over-ruling his inclinations that way to the * 〈◊〉 â—… â—… â—… river Kishon Siâ—…era the captain of Jabins army with his charets and his multitude and I will deliver him into thine hand 8 And Barak said unto her if thou wilt go with me then I will go but if thou wilt not go with me then I will not go q His offer to go with her shews the truth of his Faith for which he is praised Heb. 11. 32. but his refusal to go without her shews the weakness of his Faith that he could not trust Gods bare word as he ought to have done without the Pledge of the Presence of his Prophetess whom he thought God would preserve and deliver and himself for her sake 9 And she said I will surely go with thee notwithstanding the journey r Heb. the 〈◊〉 i. e. the course or practise as the way is taken Numb 22. 32. that thou takest shall not be for thine honour for the LORD shall sell Sisera into the hand of a woman s Either 1. Iâ—…el or rather 2. Deborah who being as it were the â—…dg and chief Commandress of the Army the Honour of the Victory would be ascribed to her But for Iael her Fact would have been the same though Barak had gone into the Field without Deborah And Deborah arose and went with Barak to Kedesh 10 ¶ And Barak called Zebulun and Naphtali to Kedesh
Transgressing it as the manner of men is 37 For it shall be that on the day thou goest out and passest over the * 2 〈◊〉 â—… 23. brook Kidron g A Brook nigh unto Ierusalem of which see 2 Sam. 15. 23. 2 King 23. 4. Which he particularly names because that was the way to Bahurim his former and settled Habitation but this is not to be understood exclusively to other ways and places for the restraint was general that he should not go forth thence any whither ver 36. to wit as far any other way as Cedron was which also appears from the following History for when he went to Gath he went not over Cedron which lay Eastward from the City but Westward as Gath lay thou shalt know for certain that thou shalt surely die thy blood shall be upon thine own head h The blame and guilt of thy Blood shall lie upon thy self onely 38 And Shimei said unto the king The saying is good i Thy Sentence is much more merciful than I expected or deserved as my lord the king hath said so will thy servant do k And Shimei did not onely promise it but also swore to it being required by Solomon to do so as is manifest from ver 42 43. And Shimei dwelt in Jerusalem many days 39 And it came to pass at the end of three years that two of the servants of Shimei ran away unto Achish son of Maachah king of Gath l A King but subject and Tributary first to David and then to Solomon This might be either that Achish who shewed so much kindness to David 1 Sam. 27. and 28. or his Son who in requital of this kindness was still permitted to enjoy the Title and Honour of a King but not the full Power whence it was that Achish could not or durst not keep these Servants though they had fled to him for Protection but suffered Shimei to take them away from his Royal City and they told Shimei saying Behold thy servants be in Gath. 40 And Shimei arose and sadled his ass and went to Gath m Which though highly dangerous he attempted partly because he was bimded with Covetousness and Rage against his Servants which two Lusts have done and daily do ingage men to such Courses and Actions as are no less dangerous to their lives than this is partly because he thought length of time had worn this out of Solomon's mind and other mens thoughts and that this being done secretly and spâ—…eddy would never have come to Solomon's ears or that Solomon would not be severe in this Case where it was not wantonness nor contempt of his Authority but the necessity of his Houshold-concerns which put him upon it and partly because God withdrew from him the light of common Prudence and wholly left him to his own Mistakes and Folly and Lusts and withal to the Instigation of the Devil whose Cunning and powerful Artifices and Inâ—…ations he could not resist without Divine help to Achish to seek his servants and Shimei went and brought his servants from Gath. 41 And it was told Solomon n Who doubtless had his Spies appointed to observe him in all his Motions that Shimei had gone from Jerusalem to Gath and was come back again 42 And the king sent and called for Shimei and said unto him Did I not make thee to swear by the LORD and protested unto thee saying Know for a certain that on the day thou goest out and walkest abroad any whither that thou shalt surely die And thou saidst unto me The word that I have heard is good 43 Why then hast thou not kept the oath of the LORD and the commandment that I have charged thee with o He was Guilty both of Rebellion against the express and just and as himself called it good Command of the King and of Perjury against God which were two high and hainous Crimes His Oath he calls the oath of the Lord because it was taken in God's Presence and he was called upon as witness of it and as the Avenger of all Violations of it and because the Law of God obliged him to the performance of it 44 The king said moreover to Shimei Thou knowest all the wickedness which thine heart is privy to p For which thy own Conscience accuseth thee and there is no need of other Witnesses that thou didst to David my father therefore the Lord shall return q Heb. hath returned which seems most proper God hath Punished thee for thy former Wickedness by suffering thee to fall into further Crimes and expose thy self to thy deserved Death thy wickedness upon thine own head 45 And king Solomon shall be blessed and the throne of David r That Royal Power and Dignity conferred upon David to him and his Heirs for ever shall be established s By the Execution of such Righteous Judgments as this is before the LORD t In the Presence of that God who is both an Observer and Rewarder of all such Righteous Actions or under Gods inspection and by his Blessing for ever 46 So the king commanded Benaiah the son of Jehoiadah which went out u Carrying Shimei along with him to the place of Execution which was not fit to be in the King's Presence and sell upon him that he died and the * kingdom was established in 〈◊〉 1. 1. the hand of Solomon x His secret and worst Enemies being taken out of the way CHAP. III. AND * Chap. 7. 8. Solomon made affinity with Pharaoh king of Egypt a As being a powerful neighbour and took Pharaohs daughter b Upon what conditions is not here expressed but it is probable she was first Instructed in and Proselyted to the Jewish Religion as may be gathered 1. Because he was not yet fallen from God but loved the Lord and walked in the statutes of David ver 3. And therefore would never have Married a gross Idolater which was so contrary to God's Law and so pernicious in its Consequences 2. Because â—…e is no where â—…eproved for this Fact as he is for loving many other strange women 1 King 11. 1. 3. By comparing Psal. 45. and the Book of Canticles whereby it plainly appears that this Action had something extraordinary in it and was design'd by God to be a Type of Christ calling his Church to himself and to the true Religion not onely out of the Iews but even out of the Gentile World and brought her into the city of David c Of which see Chap. 2. 10. Into David's Palace there until he had made an end of building his own house and the house of the LORD d i. e. The Temple appropriated â—…o the Worship and Honour of God and the * Chap. 9. 15 19. wall of Jerusalem round about e Which though in some sort Built by David 2 Sam. 5. 9. yet Solomon is here said to Build either because he
destroy them 25 But †〈◊〉 〈◊〉 〈◊〉 when Esther came before the king he commanded by letters that his wicked device which he devised against the Jews should return upon his own head and that he and his sons should be hanged on the gallows 26 Wherefore they called these days Purim after the name of ‖ 〈◊〉 is 〈◊〉 Pur therefore for all the words of this letter and of that which they had seen t i. e. Both for the respect which they justly bare to Mordecai's â—…etter and because they themselves had seen and felt this wonderful work of God on their behalf concerning this matter and which had come unto them 27 The Jews ordained and took upon them and upon their seed and upon all such as joined themselves unto them u i. e. Gentile Proselites who were obliged to submit to other of the Jewish Laws and therefore to this also the rather because they enjoyed the benefit of this days deliverance without which the Jewish Nation and Religion had been in a great measure if not wholly extinct in the World so as it should not †〈◊〉 〈◊〉 fail that they would keep these two days according to their writing x i. e. According to that writing which was drawn up by Mordecai with Esthers consent v. 23 29. and afterwards confirmed by the consent of all the Jews in the several places and according to their appointed time every year 28 And that these days should be remembred and kept throughout every generation every family every province and every city and that these days of Purim should not †Heb pass fail from among the Jews nor the memorial of them †Heb. â—…nded perish from their seed 29 Then Esther the queen the daughter of Abihail and Mordecai the Jew wrote with †Heb. all strength all authority y The former Letter v. 20. did only recommend but this enjoins the observation of this solemnity because this was not only Mordecai's Act who yet had by the King 's Grant a great Power and Authority over the Subjects of that Kingdom and consequently over the Jews but it was the Act of all the Jews binding themselves and Posterity to it v. 27. Or with all might or efficacy and as that word usually signifies He presâ—…ed it with all earnestness and vehemency to confirm this second letter of Purim 30 And he sent the letters unto all the Jews to the hundred twenty and seven provinces of the kingdom of Ahasuerus with words of peace and truth z Or even words of peace and truth Which may respect either 1. The form of the writing wherein after the custom he saluted them with hearty wishes of their true Peace or prosperity or of the continuance of those two great blessings of God truth i. e. the true Religion and Peace either among themselves or with all men that they might peaceably and quietly enjoy and profess the truth Or 2. The manner of his writing which was with peace i. e. friendship and kindness to his Brethren and truth i. e. sincerity which is the more noted and commended in him because it is so unusual in such great Courtiers as he now was Compare ch 10. 3. or the matter of his Writing which was to direct and persuade them to keep both peace and truth i. e. both to live peaceably and lovingly both one with another and with all their Neighbours not insulting over them upon their confidence in Mordecai's great power or upon this late and great success as men naturally and commonly do nor giving them any fresh provocations and yet holding fast the true Religion in spight of all the artifices or hostilities of the Gentiles among whom they lived 31 To confirm these days of Purim in their times appointed according as Mordecai the Jew and Esther the queen had enjoined them and as they had decreed †Heb. for their souls for themselves and for their seed the matters of the fasting and of their cry ‖ For or about those great and overwhelming calamities which were decreed to all the Jews and for the removing of which not only Esther and the Jews in Shushan but all other Jews in all places as soon as they heard those dismal tidings did doubtless according to the precepts of Scripture and the constant practice of their godly Predecessors in all Ages fly to that last and only Refuge of seeking to God by Fasting and earnest Prayers and strong Cries unto God which God was pleased graciously to hear and in answer thereunto to give them this amazing Deliverance And this was that which they were now to remember to wit the greatness of their danger and of their rescue from it And accordingly the Jews use to observe the first of these days with Fasting and crying and other expressions of vehement grief and fear and the latter with Feasting and Thanksgiving and all demonstrations of Joy and Triumph 32 And the decree of Esther †Who had received Authority and commission from the King to impose this upon all the Jews confirmed these matters of Purim and it was written in the book * Either in the publick Registers of that Kingdom Or rather in the Records which the Jews kept of their most memorable passages CHAP. X. 1 ANd the king Ahasuerus laid a tribute upon the land and upon the isles of the sea a i. e. Upon all his Dominions whether in the main continent or in the Islands 2 And all the acts of his power and of his might and the declaration of the greatness of Mordecai whereunto the king †〈…〉 advanced him are they not written in the book of the chronicles of the kings of Media and Persia 3 For Mordecai the Jew was next unto king Ahasuerus and great among the Jews and accepted of the multitude of his brethren b Who did not envy his greatness as men most commonly do in such cases but rejoiced in it and blessed God for it and praised and loved him â—…or his right sweet management of his vast power seeking the wealth of his people and speaking peace to all his seed c Or for all his seed to wit the Jews who were of the same seed and root from which he was descended He spoke and acted with great Kindness and Friendliness to them when they resorted to him upon any occasion JOB SOme things are to be premised in the General concerning this Book before I come to the Particulars 1. That this was no Fiction or Parable as some have dreamed but a real History which is sufficiently evident both from the whole Contexture of the Book wherein we have an exact and distinct account of the Places Persons and things here mentioned with their several Circumstances and especially the succeeding Pen-men of Holy Scripture who mention him as a real and eminent example of Piety and Patience as Ezek. 14. 14. Jam. 5. 11. 2. That
God's Image no less than my self to whom therefore I owed some respect for God's sake 16. If I have withheld the poor from their desire m i. e. Denied them what they desired of me either in justice or from necessity For he was not obliged to grant their vain or inordinate desires or have caused the eyes of the widow to fail n To wit with tedious expectation of my justice or charity I durst neither deny nor delay my help when they required and needed it 17. Or have eaten my morsel my self alone o without communicating part of my Provisions or Estate to the Poor as it follows and the fatherless p This one kind of necessitous persons is put for all the rest hath not eaten thereof 18. For from my youth q As soon as I was capable of managing my own Affairs and of doing good to others he was brought up with me r In my Family or at least under my care and protection as with a Father s i. e. With all the diligence and tenderness of a Father and I have guided ‖ That is the widow her t i. e. The Widow mentioned v. 16. and commonly joyned with the Fatherless from my Mothers womb u i. e. From my tender years ever since I was capable of discerning good and evil I have made conscience of this Duty and this my continuance in well-doing is a good Evidence of my sincerity therein 19. If I have seen any perish for want of clothing x When it was in my power to cloath and arm them against cold and nakedness or any poor without covering 20. If his loyns have not blessed me y i. e. Given him occasion to bless and praise me and to pray to God to bless me for covering them the loyns being put synecdochically for the whole Body See â—…he like expression Deut 24. 13. and compare Gen. 4. 10. Luke 16. 9. and if he were not warmed with the fleece of my sheep z With clothing made of my Wool 21. If I have lift up mine hand against the fatherless a To smite him with the Fist of wickedness as the phrase is Isa. 58. 4. to bring him to the Judgment-seat that under colour of Justice I might take away his Right as powerful Oppressors use to do or any ways to threaten injure or crush him when I saw my help in the gate b When I understood my advantage against him and that I could influence the Judges to do what I pleased 22. Then let mine arm fall from my shoulder-blade c I am contented that that arm which hath been so wickedly employed may either rot off or fall out of joynt and so be useless and burdensom to me and mine arm be broken from ‖ Or the channel bone the bone 23. For * Isa. 13. 6. Ioel 1. 15. destruction from God was a terrour to me d I was so far from denying or questioning God's Providence wherewith you seem to charge me that I always reverenced it and when by reason of my great Wealth and Power and Interest I had little reason to fear man I stood in awe of God and of his judgments and made it my care and business to please God and by reason of his highness e Or Excellency or Majesty which is most glorious and terrible I could not endure f I found my self utterly unable either to oppose his power or to bear his wrath and therefore I durst not provoke him by any impiety or injustice 24. * Mar. 10. 24. 1 Tim. 6. 17. If I have made gold my hope g i. e. The matter of my hope and trust placing my chief joy and satisfaction in worldly wealth expecting safety and happiness from it Compare Psalm 62. 10. or have said to the fine gold Thou art my confidence 25. * Psa 62. 10. If I rejoyced h To wit carnally and excessively esteeming my self happy therein without God's love and favour for otherwise it is not only lawful but a duty and gift of God moderately and thankfully to rejoyce in the good things of this life Of which see Deut. 12. 7. Eccles. 2. 24. 25 26. 3. 12 13. 5. 18 19. because my wealth was great and because mine hand had †Heb. found much gotten much i Ascribing my wealth to my own wit or industry rather than to God's goodness and mercy And these sins he the rather mentions partly for his own vindication lest it should be thought that God took away his Estate because he had abused it to pride or carnal confidence or luxury or the oppression of others c. and partly for the instruction of Mankind in succeeding generations that they might take notice of the malignity and odiousness of these practises which by most men are reputed either laudable or harmless or at worst but light and trivial miscarriages 26. * Deut. 4. 19. 11. 16. 17. 3. If I beheld k Not simply nor only with admiration for it is a glorious work of God which we ought to contemplate and admire but for the end here following or so as to ascribe to it the honour peculiar to God †Heb. the light the sun l Heb. the light to wit the Sun as appears by the opposition of the Moon following which is called the light here and Gen. 1. 16. Psalm 136. 7 8. by way of eminency because it is the great light and the fountain of light to this visible World And this is understood either 1. of Iob's worldly glory or prosperity which is oft compared to light in Scripture as the contrary is to darkness And so the sense of those and the following words is If I reflected upon my wealth and glory with pride and admiration and satisfaction But this he had now mentioned in plain and proper terms v. 25. and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions And although this be a great sin before God yet this is not one of those sins which fall under he cognizance of humane Judges as it here follows v. 28 Or rather 2. of the Sun in the Firmament and so this place speaks of the Idolatrous worship of the Host of Heaven and especially of the Sun and Moon the most eminent and glorious of that number which was the most ancient kind of Idolatry and was most frequenâ—… in the Eastern Countries in one of which Ioâ—… lived when it shined m i. e. In its full strength and glory for then it did most affect mens eves and hearts with admiration at its beauty and benefits and so move them to adore it Or when it began to â—…hine the compleat Verb being used of the beginning of it as he â—…igned is oft put for he began to reign i. e. at its first riâ—…ng which was a special
3. I will call upon the LORD who is worthy to be praised so shall I be saved g Or I did call and was saved For the Future Tense is commonly used for that which is Past. And this seems best to agree with the whole Context which is to praise God for mercies already received from mine enemies 4. * Psal. 116. 3 The sorrows of death h i. e. Dangerous and deadly Troubles Or the Bands or Cords of Death which had almost seized me and was putting it's Bands upon me Compare Psal. 73. 4. compassed me and the floods of †Heb. 〈◊〉 ungodly men i Their great multitudes and strength and violent assaults breaking in upon me like a Flood made me afraid 5. The ‖ Or Cords sorrows of hell k Or of the Grave which brought me to the brink of the Grave compassed me about the snares of death prevented me l Had almost taken hold of me ere I was aware of my danger 6. In my distress I called upon the LORD and cryed unto my God he heard my voice out of his * Psal. 11. 4. temple m Either 1. Out of his Sanctuary whence he promised to hear and answer the Prayers of his People which are either made there or directed thither Or 2. Out of his heavenly Habitation which is oft called his Temple See on Psal. 11. 4. and my cry came before him even unto his ears 7. Then the earth shook and trembled n Then God appeared on my behalf in a miraculous and glorious manner and with the great Terror and Confusion of all mine Enemies which is here compared to an Earthquake the foundation also of the hills were moved and shaken o The Earthquake was so deep and violent that it overthrew whole Mountains by the Roots Whereby he designs his lofty and potent Enemies such being oft compared to Mountains as Psal. 46. 3 4. and 144. 5. Isa. 41. 15. c. because he was wroth 8. There went up a smoke †Heb. by his out of his nostrils p As is usual in Persons Transported with great anger and rage He manifested his great displeasure against my Adversaries and fire out of his mouth devoured coals were kindled by †Heb. him it q Which notes the Fervency Constancy and Efficacy of his anger 9. He bowed the heavens r By producing thick and dark Clouds by which the Heavens seem to come down to the Earth also and came * Psal. 144. 5. down s Not by change of place but by the Manifestation of his Presence and Power on my behalf and darkness was under his feet 10. And he rode upon a cherub t Or upon the Cherubims by an Enallage of number that is upon the Angels who are so called Gen. 3. 24. Heb. 9. 5. who are also called God's Chariots Psal. 68. 17. upon which he is said to sit and ride All which is not to be understood grossly but only to note God's using of the Ministry of Angels in raising such Storms and Tempests as are here described and did fly yea * Psal. 104. 3. he did fly upon the wings of the wind u As swiftly as the Wind. He came to my rescue with all speed 11. He made darkness his secret place x Or his hiding Place i. e. He covered himself with dark Clouds from whence he secretly shot at his Enemies as it follows his pavilion round about him were dark waters y i. e. Watry Vapours and thick Clouds as the next Words expound these and thick clouds of the skies 12. At the brightness that was before him z At his glorious and powerful appearance his thick clouds passed a Or passed away i. e. Vanished as this Word is oft taken as Psal. 90. 5 6. Isa. 29. 5. Hab. 3. 10. being dissolved into showers of Hail-stones c. hail stones and coals of fire 13. The LORD also thundered b in the heavens and the Highest gave his voice c i. e. Thunder oft so called The same thing expressed in other Words hailstones and coals of fire q To wit against my Adversaries Thunder is a sign of God's Anger 1 Sam. 2. 10. and 7. 10 14. Yea he sent out his arrows d To wit Lightnings as it is explained in the next Clause and scattered them e To wit mine Enemies Which is sufficiently understood from v. 3. and 17. and from the whole Context and he shot out lightnings and discomfited them 15. Then the channels of waters were seen and the foundations of the world were discovered f By mighty and terrible Earthquakes which overturned the Earth and made it's lower parts uppermost and visible at thy rebuke O LORD at the blast of the breath of thy nostrils 16. * Psal. 144. 7. â—…7 3. He sent g Angels or assistance otherwise from above he took me he drew me out of ‖ Or great waters many waters 17. He delivered me from my strong enemy and from them which hated me h From them that wanted neither Malice nor Power for they were too strong for me 18. They prevented me i They were too cunning for me and had almost surprized me but they could not prevent thee in the day of my calamity but the LORD was my stay 19. * Psal. 118. 5. He brought me forth k Out of my Straits and Difficulties out of the little Caves in which I was shut up and imprisoned also into a large place l Into a state of Freedom and Plenty and Comfort he delivered me because he delighted in me m Or loved me or had a good will to me as this Phrase commonly signifies Whereby he ascribes all his Mercies and Blessings to God's good Pleasure and free Grace as the first spring of them Which he thought fit to Premise lest the following Expressions should seem to savour of boasting of his own Merits which he oft disclaims 20. The LORD rewarded me according to my righteousness n As I had a just Cause and made it my Care and Business to deal righteously with God and with Saul and all others so God who hath engaged himself by his Promise to succour and reward them that are such was graciously pleased to own me and to plead my Cause against my unrighteous Enemies And Because I would not deliver my self from my Straits and Miseries by unrigteous means namely by killing Saul as I was advised to do God was pleased to deliver me in a more honourable and effectual manner according to the clanness of my hands o hath he recompensed me n i. e. The innocency of my Actions and carriage towards Saul from whose Blood I kept my hands pure 21. For I have kept the ways of the LORD p I have observed and obeyed his Precepts and made mine own Will and Passions and Interest stoop to them and
the Messias Compare Gen. 12. 2 and 48. 20. or rather most Blessed as we translate it the abstract Form and the plural Number being here used emphatically as they commonly are as Ezek. 34. 26. Psal. 5. 10. and 19. 10. and 35. 6. to Note a man in whom all sorts of Blessings are united and met together filled with Blessings and as it were a man of Blessings made up altogether of Blessings as Christ upon a like Reason was called a man of Sorrows Isa. 53. 3. And possibly the Word Man may be understood here as it is in many other places as I have shewed before and the place rendred thus Thou hast made him a Man of Blessings for ever m Of which see on v. 4. thou hast †Heb. gladded him with joys made him exceeding glad with thy countenance n To wit smiling upon him as it must necessarily be understood from the foregoing Words i. e. By thy Grace and Favour manifested and imparted to his Soul and by the Effects of it in saving him from all his Enemies and Calamities 7. For the king trusteth in the LORD and through the mercy of the most High he shall not be moved o Or removed from his Kingdom as Saul was 8. Thine hand shall find out all thine Enemies p When they seek to hide themselves or flee away from thee should discover and overtake and destroy them Or shall be sufficient as this Verb sometimes signifies as Numb 11. 22. Iudg. 21. 14. for all thiâ—…e Fnemies To wit to Conquer them thou shall need no forreign Succours to help thee thy right hand shall find out those that hate thee 9. Thou shalt make them as a fiery oven q Or Thou shalt put them as the Hebrew word Properly signifies as it were into So there is only an Ellipsis of the Preposition Beth which is most frequent a fiery Oven i. e. Like Wood which when it is cast in there is quickly consurned in the time of thine †Heb. 〈◊〉 〈◊〉 34. 16. anger the LORD shall swallow them up r i. e. Destroy them as this Phrase is oft used as 2 Sam. 20. 19 20. Psal. 56. 1 2. Prov. 1. 12. in his wrath and the fire shall devour them 10. * Job 18. 16 19. Their fruit s Either 1. The fruit of their Labours Or rather 2. Their seed or Children as it is explained in the next Branch oft called a Man's Fruit as Deut. 28. 4. Psal. 127. 3. and 132. 11. Lament 2. 20. God will take away both Root and Branch the Parents and all that wicked Race shalt thou destroy from the earth and their seed from among the children of men 11. For they intended evil against thee t i. e. Against God not directly but by Consequence because it was against David whom God had anointed and against the Lords people whose injuries God takes as done to himself Zech. 2. 8. they imagined a mischievous device which they are not able to perform u Such Supplements are usual after this Verb as Exod. 8. 18. Psal. 101. 5. anâ—… 139. 6. Isa. 1. 13. Or for which they were unable or insufficient Or but they did not prevail as this Verb signifies Psal. 13. 4. and 129. 2. This Glause seems to be added to teach us this great and necessary Lesson that men are justly punished by God for their wicked Intentions although they be hindred from the Execution of them contrary to what some Jewish Doctors and others have taught 12. Therefore ‖ Or thou shalt set them as a Bâ—…tt shalt thou make them turn their †Heb. Shoulder back x i. e. Flee away at the first sight of thee whereby also they will be a fit mark for thine Arrows Or Thou shalt set them as a Butt to shoot at as the like Phrase is used Deut. 7. 10. Iob. 7 20. and 16. 12. when thou shalt * Psal. 7. 13. make ready thine arrows upon thy strings against the face of them y Or against them the word Face being oft redundant 13. Be thou exalted LORD in thine own strength z By thy own Power or by the manifestation thereof whereby thou wiltst have the whole Glory of the work so will we sing and praise thy Power PSAL. XXII The ARGUMENT That question mentioned Act. 8. 34. is very Proper here Of whom speaketh the Prophet this Psalm of himself or of some other Man It is confessed that David was a Type of Christ and that many Psalms or passages of the Psalms though properly and litterally understood of David yet had a farther and Mystical reference to Christ in whom they were accomplished But there are some other Psalms or passages in the Psalms as also some Chapters or passages in other Prophets especially in Isaiah who lived not very long after David which either by those sacred Pen-men or at least by the Holy Ghost inspiring them which is one and the same thing were directly Primarily and Immediately intended for and are Properly and litterally to be understood of the Messias though withal there may be some respect and allusion to the state of the Pen-man himself who being a Type of Christ it is not strange if there be many Resemblances between them And this seems to be the state of this Psalm which is understood of the Messias by the Hebrew Doctors themselves and by Christ himself and by his Apostles as we shall see And there are many passages in it which were most litterally accomplished in him and cannot in a tolerable Sence be understood of any other as we shall see in the particular Verses And therefore I doubt not that David though he had an Eye to his own Condition in divers passages here used yet was carried forth by the Spirit of Prophecy beyond himself and unto Christ to whom alone it truly and fully agrees To the chief musician upon ‖ Or the 〈◊〉 of the Morning Aijeleth Shahar a Or the hind of the Morning To note that the Person here designed was like an Hind comely and meek and every way Lovely but withal Persecuted by wicked men as that oftentimes is in the Morning when she comes out of her lurking and Lodging place and when the Hunters use to go abroad to their Work Or this was the Title of some Musical instrument or Tune or Song which was usually sung in the Morning a Psalm of David 1. MY * Mat. 27. 4â—… Mark 15. 34. God b Whom notwithstanding thy forsaking me I heartily Love and in whom I trust who art my Friend and Father though now thou frownest upon me my * Psal. 31. 14. God c The Repetition Notes the depth of his distress which made him Cry so earnestly and the struglings of his Faith with his Fears and Sorrows why hast thou forsaken me d i. e. Left me in the hands of Malicious men withdrawn the Light of thy Countenance
i. e Publish or celebrate it when thou hast delivered me thou shalt have the Glory of it as now thy Honour is eclipsed by my Calamities thy name c i. e. That power and faithfulness and goodness and those Perfections which thou hast manifested on my behalf unto my brethren in the midst of the congregation e Not only privately but even in the publick Congregation will I praise thee d The same whom he calls the Congregation in the next Clause and the seed of Iacob and Israel in the next Verse Which also doth not so fitly agree to David who never to my remembrance gives this Title to any but such as were near a-kin to him as it doth to Christ who extendeth this name to all his Disciples and Believers Mat. 12. 48 49. and 25. 40 and 28. 10. and to whom this very Text is applied Heb. 2. 11 12. 23. Ye that fear the LORD praise him f Partly for my sake and chiefly for your own benefit received by my Deliverance all ye the seed of Jacob glorify him and fear him all ye seed of Israel g The two universal Particles seem to intimate that he speaks not only of the Carnal but also of the spiritual Seed which also is more than probable by Comparing this with v. 27 28. 24. For he hath not despised h I was despised by the People v. 6. but not by God nor abhorred i i. e. He did not turn away his Face from it as men do from things which they abhor but looked upon it with Compassion the affliction of the afflicted neither hath he hid his face from him k To wit for ever for he did so for a time But now saith he he hath lift up upon me the Light of his Countenance but * Heb. 5. 7. when he cryed unto him he heard 25. * Psal. 35. 18. My praise shall be of thee in the great congregation l Either in the general assemblies of the Israelites at their solemn Feasts Or in the universal Church made up of Iews and Gentiles as the following Verses explain it * Psal. 50. 14. I will pay my vows m i. e. Those Praises and Services which in my distress I vowed to return unto thee when thou didst deliver me before them that fear him 26. The meek n i. e. Faithful or Godly Persons who are frequently called meek ones as Psal. 25. 9. and 76. 9. and 149. 4. Isa. 11. 4. and 61. 1. Zeph. 2. 3. because the grace of God doth soften and sweeten the Hearts of Sinners and subdues their Pride and passion and Rebellion against God and their fierceness towards men Or the Power as this word is oft rendred which seems well to suit this place Partly because these are opposed to the faâ—… ones upon Earth v. 29. Partly because the following Eating and Satisfaction may seem most proper and acceptable to such as were in want Partly because here is an allusion to the legal Feasts made of the remainders of the Sacrifices in which the poor had a share and Partly because this well agrees to the time of Christ's coming when the Body of the Jewish Nation were a poor and afflicted people and the Poor especially did receive the Gospel Mat. 11. 5. shall eat and be satisfied o Which is mentioned as a great Blessing Ioâ—…l 2. 26. as it is threatned as a grievous Curse that men should Eat and not be satisfied Levit. 26. 26. Mich. 6. 14. But because it was Comparatively a poor and mean thing to have ones Belly filled and satisfied with that food which perisheth and passeth away presently after it is received this magnificent promise is doubtless to be understood spiritually of those spiritual Blessings that Grace and Peace and Comfort and full Satisfaction which all believing and pious Souls have in the Sence of God's Love and the pardon of their Sins and in the influences of God's Spirit into their Souls they shall praise the LORD that seek him p That seek his Favour Or that enquire after him and Labour to know and discern him Wherein possibly the Spirit of God may intimate to us the necessity of seeking and the Difficulty of finding or discovering God when he shall appear in the Flesh and in the form of a Servant which was likely to hide him from the Eyes of the Carnal and Careless Jews and not to be discerned but by those that were studious and inquisitive concerning the mind of God revealed in the Scriptures concerning that matter * Psal. 69. 32. your q i. e. Their For he speaks of the same Persons still though there be a change from the third to the second Person as is usual in those poetical and prophetical Books of Scripture heart shall live r i. e. Shall be greatly Refreshed and Comforted Life being oft put for an Happy and Comfortable Life as 1 Kings 1. 25. Psal. 34. 12. in which respect Iacobs Heart or Spirit is said to have revived Gen. 45. 27. as on the contrary Nabals Heart was said to have died within him 1 Sam. 25. 37. when it was oppressed with great sadness for ever s Your Comfort shall not be short and Transitory as worldly Comforts are but everlasting 27. * Psal. 2. 8. 72. 11. 86. 9. All the ends of the world t i. e. All Nations from one end of the World to the other So this is an evident Prophecy of the calling of the Gentiles to the knowledge of God and Christ by the Gospel and Consequently a clear Proof that this Psalm doth directly and immediately speak of Christ to whom alone and not to David this and divers other passages of it do manifestly belong shall remember u It is not particularly expressed what they should remember because there were several things that should and would be remembred by them which were likely to occasion their turning to the Lord. They shall remember their former and manifold Wickedness with Grief and Shame and Fear and particularly their sin and folly in worshipping dead and impotent Idols that never did nor could do them either good or hurt They shall remember that God who did make lively Impressions upon their Minds which yet they had in great measure blotted out and forgotten but now by the preaching of the Gospel they shall be revived They shall remember their great and manifold Obligations to God which they had quite forgotten his Patience and Goodness in sparing them so long in the midst of all their Impâ—…eties and in revealing his Gospel to them and giving his Son for them They shall remember the gracious Words and glorious Works of Christ and what he did and suffered for them which possibly divers of them had been Eye-and-Ear witnesses of in Iudea although with the unbelieving Iews they despised and misconstrued them and others had heard the fame and tydings of
of Israel's God above all other Gods and particularly from that great and glorious instance thereof in Thunder which hath struck the proudest Monarchs with the dread of that God whom at other times they despised A Psalm of David 1 GIve * 1 Chr. 16. 28. 29. Psal. 96. 7 8 9. unto the LORD O †Heb. ye Soâ—…s of the mighty ‖ Or of God ye mighty a Ye Potentates and Rulers of the Earth To these he addresseth his Speech Partly because they are most apt to forget and contemn God and insolently to assume a kind of Deity to themselves and Partly because their Conviction and Conversion was likely to have a great and powerful influence upon their people By an humble and thankful acknowledgment of it for other ways we can give nothing to God give unto the LORD b glory and strength c i. e. The glory of his strength or power which is the Attribute set forth in this Psalm Or his glorious strength 2. Give unto the LORD †Heb. the Honour of his name the glory due unto his name d i. e. The Honour which he deserves which is to prefer him before all other Gods and to forsake all others and to own him as the Almighty and the only true God worship the LORD ‖ Or iâ—… his gloâ—… Sanctuâ—… in the beauty of holiness e Or of the Sanctuary which is commonly called by this Name in his Holy and beautiful House as it is called Isa. 64. 11. the only place where he will receive Worship So he exhorts them to turn Proâ—…elytes to the Jewish Religion which was their Duty and Interest 3. The voyce of the LORD f i. e. Thunder as is manifest from the next Clause and the following Effects which is oft called the Lords voyce as Exod. 9. 23. 28 29. Iob. 37. 21. 4 5. Psal. 18. 14. and 46. is upon the waters g Either 1. Upon the Seas where its noise spreads far and wide and is very Terrible But the following Verses speak of the Effects of it upon the Earth only Or rather 2 Above in the Clouds which are called Waters Gen. 1. 7. Psal. 18. 11. because they are of a watry Substance And this Circumstance is Considerable here to magnifie the Divine power which displayeth it self in those high places which are far above the reach of all Earthly Potentates and from whence he can easily and unavoidably smite all that dwell upon the Earth and will not submit to him the God of glory thundreth the LORD is upon ‖ Or great 〈◊〉 many waters h i. e. Upon the Clouds in which there are vast Treasures of water and upon which God is said to sit or Ride Psal. 18. 10 11. and 104. 3. 4. The voyce of the LORD is †Heb. iâ—… Powâ—… powerful the voyce of the LORD is †Heb. iâ—… Maâ—… full of majesty i Is an evident Proof of God's glorious Majesty 5. The voyce of the LORD breaketh the cedars k By Thunder-bolts which have oft thrown down Trees and Towers yea the LORD breaketh the cedars of Lebanon l A place Famous for strong and lofty Cedars See 2 Chron. 2. 8. Cant. 3. 9. and 5. 15. 6. He maketh them m The Cedars last mentioned which being broken by the Thunder the parts of them are suddenly and violently hurled about hither and thither also to skip like a calf Lebanon and * 〈◊〉 3. 9. Syrion n An high Mountain beyond Iordan joyning to Lebanon of which see Deut. 3. 9. and 4. 48. Lebanon and Sirion are here understood Either 1. Properly and so they are said to skip Or leap both here and Psal. 114 4. by a poetical Hyperâ—…ole very usual both in Scripture and other Authors Which is so known that it is needless to give any Instances of it Or 2. Metonymically for the Trees or people of them as the Wilderness v. 8. may seem to be taken and as the Earth by the same Figure is frequently put for the people which dwell in it like a young unicorn o Heb. Reem Of which see on Numb 23. 22. Psal. 22. 21. 7. The voyce of the LORD †〈◊〉 cutteth 〈◊〉 divideth p Heb. Heweth out i. e. It breaketh out of the Clouds and thereby makes way for the Lightnings which are suddenly dispersed over the face of the Earth the flames of fire 8. The voyce of the LORD shaketh the wilderness q i. e. Either the Trees or rather the Beasts of the Wilderness by a Metonymy as before v. 6. Compare this with the next Verse the LORD shaketh the wilderness of Kadesh r Which he mentions as an eminent Wilderness vast and Terrible and well known to the Israelites Numb 20. 1. 16. and wherein possibly they had seen and observed some such Effects of Thunder as are here mentioned 9. The voyce of the LORD maketh the hinds ‖ 〈◊〉 to be in 〈◊〉 to calve s Through the Terror which it causeth which hastens the Birth in these and other places See 1 Sam. 4. 19 He nameth the Hinds because they bring forth their young with Difficulty Iob 39. 1 2. and discovereth t Heb. maketh bare Either of its Trees which it Either breaks or strips of their Leaves Or of the Beasts which it forceth to run into their Dens the forests and u Or but Having shewed the Terrible effects of God's power in other places he now shews the Blessed priviledge of God's people that are praising and glorifying God and receiving the Comfortable influences of his Grace in his Temple when the rest of the World are Trembling under the Tokens of his Displeasure By which he secretly invites and perswades the Gentiles for their own safety and Comfort to own the true God and to Worship him in his Sanctuary as he did exhort them v. 2. Or therefore i. e. Because of these and such like Discoveries of Gods excellent Majesty and Power hâ—… people fear and praise and adore him in his Temple in his temple ‖ 〈◊〉 〈◊〉 of it utterâ—… c. doth every one speak of his glory 10. The LORD sitteth upon the flood x He moderateth and ruleth which is oft signified by sitting this being the posture of a Judge or Ruler of which see Psal. 9. 7 8 9. and 47. 9 Ioel 3. 12. the most abundant and violent Inundations of Waters which sometimes fall from the Clouds upon the Earth where they would do much Mischief if God did not prevent it And these are here fitly mentioned as being many times the Companions of great Thunders And this may be alledged as another Reason why God's people did praise and Worship him in his Temple because as he sendeth terrible Tempests and Thunders and Floods so he also restrains and over-rules them But most Interpreters refer this to Noah's Flood to whom the Word here used is elsewhere Appropriated And
Deliverance 4. * 〈◊〉 10 11. In God I will praise his word i The Sence is Either 1. I will praise or boast in the Lords word or the Lord for his Word Or 2. With or by the Lord i. e. By his Favour or Help I will praise his Word Or rather 3. This as I humbly conceive There are many things to be praised and celebrated in God his Power and Wisdom c. but amongst all and above all I shall at this time praise him for his Word which he hath magnified above all his Nâ—…ne as is said Psal. 138. 2. even for his Promises of Protection and Deliverance made to his People in all their Exegencies and particularly and especially for that Promise of the Kingdom made to me for which I will now Praise him because I am as sure of its Accomplishment as if I had it already in mine Hand in God I have put my trust I * 〈◊〉 118. 6. will not fear * 〈◊〉 13. 6. what flesh k Infirm and mortal Men altogether unable to oppose thy infinite Majesty called Flesh by way of Contempt as Psal. 78. 39. Isa. 31. 3. Ier. 17. 5. can do unto me 5. Every day ‖ 〈◊〉 Words 〈◊〉 Sorrow they wrest my words l They misconstrue and pervert my most innocent Expressions and turn them into Matter of Calumny wherewith they may incense Saul against me Or They perplex my Affairs all their thoughts are against me for evil m It is their whole study to do me Mischief 6. They gather themselves together n After they have severally imployed their Thoughts against me they meet together to Compare their Thoughts and to put them in Execution they hide themselves o They lurk secretly Either that they may Prie into all my most private Actions Or that they may surprize me with Mischief unawares Compare Psal. 10. 8. Prov. 1. 11. they mark my steps p i. e. All my goings and doings that they may find some occasion to Reproach or Entangle and so destroy me when they wait for my soul q Or Life To wit to take it away from me 7. Shall they escape by iniquity r Shall they secure themselves by such injurious and mâ—…litious Practises whereby they do not onely vex me but provoke and Despise thee Shall they have Success instead of the Punishments which thou hast threatned and they have deserved God forbid But the Words may be Read without an Interrogation By their iniquity they hope to Escape Or they do Escape at present But Lord do not suffer them thus to escape in thine anger cast down s This is opposed to their present Exaltation and Triumphs over poor David and to their Hopes and Confidence of Safety and Success thy people t i. e. These People of whom I am speaking To wit my Malitious and wicked Enemies as well those Followers of Saul as these Philistins amongst whom I now am O God 8. Thou tellest my wandrings u Here I have been hunted from place to place and am now driven hither put thou my tears into thy bottle x Regard and Remember and Pity them But why do I pray to God to do that which I am well assured he is of himself inclined to do and hath already done * Mal. 3. 16. are they not 〈◊〉 thy book y 9. When I cry unto thee then shall mine enemies turn back z When I have no other Arms or Force which is my present Case my Prayers shall be sufficient to overthrow mine Enemies this I know for God is for me 10. * Vers. 4. In God will I praise his word in the LORD will I praise his word a What I have already engaged to do v. 4. that I do again and again Promise to do and I cannot sufficiently praise thy Goodness in making Promises and thy Faithfulness in keeping them 11. In God have I put my trust I will not be afraid what man can do unto me 12. * Psal. 61. 8. Thy vows are upon me b As I have prayed to thee and am assured that thou wilst deliver me so in Confidence thereof I have made Vows to express my Gratitude to thee and I acknowledge my self obliged and do resolve to perform them O God I will render praises unto thee 13. For * Psal. 116. 8 9. thou hast delivered my soul from death c Which my Enemies designed and my extream Dangers threatned wilt not thou deliver my feet from falling d I am Confident that thou wilt deliver because of thy Promises and my former Experience that I may walk before God e i. e. That I may please and serve and Glorifie thee as this Phrase implies Gen. 5. 24. Comp. with Heb. 11. 5. as also Gen. 6. 9. and 17. 1 1 Sam. 2. 30. which is the great End for which I desire Life in * Job 33. 30. the light of the living f Either 1. In Heaven Or rather 2. In this Life which is here opposed to the Death last mentioned as it is Iob 33. 30. which is called Light Iob 3. 20. as Death is called Darkness Iob 10. 21 22. and oâ—…t elsewhere and which is expressed by beholding the Light and the Sun Eâ—…eles 11. 7. PSAL. LVII To the chief musician ‖ Or destroy not a Golden Psalm Al-taschith a The Word signifies Destroy not Which some think to be a Preface containing the sum of the Psalm and re-minding David of his great Distress in which he then was which obliged him to make servent Prayers to God that he would not destroy him nor give him up into the Hands of his Enemies who always designed and desired to destroy him and now seemed to have a fair Opportunity to do it Michtam of David * 1 Sam. 22. 24. 3. when he fled from Saul in the cave b Either 1. That of Adullam 1 Sam. 22. 1. or that of En-geds 1 Sam. 24. 1. 1. BE merciful unto me O God be merciful unto me c The Repetition implies both the greatness of his Danger and the fervency of his Spirit in this Request and withal that his whole Trust and Hope was in God's mercy for my soul trusteth in thee yea in * Psal. 61. 4. 73. 28. the shadow of thy wings d i. e. Of the Protection to which alone I trust and not to the shadow of this dark Cave in which I now hide my self will I make my refuge until these Calamities e Or the time of these Calaâ—…ities which I know will shortly have an End be over past 2. I will cry unto God most high unto God that * Psal. 138. 8. performeth all things for me f Heb. that performeth or perfecteth or finisheth as this Word is rendred Psal. 138. 8. i. e. Will certainly perform or finish for or towards or Concerning me He doth not express
who hast done great things O God who is like unto thee 20 Thou which hast shewed me great and sore trouble shalt quicken me again and shalt bring me up again from the * Psal. 63. 9. 88. 6. depths of the earth y i. e. From the Grave for I was like one Dead and buried and past all hope of Deliverance without thy Almighty assistance 21 Thou shalt encrease my greatness z I am assured that thou wilst not onely restore that Royal Majesty which my Son hath invaded to me but also increase my Honour and Power and comfort me on every side 22. I will also praise thee †Heb. with the â—…nstrument of Psaltery with the psaltery even thy truth O my God unto thee will I sing with the harp O thou holy one of Israel 23 My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed 24 My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto Shame that seek my hurt PSAL. LXXII A Psalm ‖ Or of for Solomon That this Psalm was made by David is Evident from v. 20. and that it was made with Respect to Solomon is no less certain from the very Title of it And that David or at least the Holy Ghost which dictated this Psalm did look beyond Solomon and unto the Messiah of whom Solomon was an Illustrious and unquestionable Type seems as manifest from divers Passages of this Psalm which do not agree to Solomon nor to any other King but the Messiah and from the Confession of the Jewish Doctors themselves who so understand it It must therefore be acknowledged that as many others are So this Psalm is also a mixt Psalm belonging to Solomon in part and obscurely and imperfectly but unto Christ more clearly and fully divers Expressions being designedly so ordered that the Reader might be led by them to the Contemplation of Christ and of his Kingdom upon this occasion Which was the more necessary for the support and Comfort of God's true Israel because the Spirit of God foresaw Solomon's dreadful Apostacy and the great Miscarriages and Calamities of his Successors and of the Kingdom under their hands and therefore was pleased to fortifie their Hearts with that glorious Condition which they should certainly enjoy under the Messiah who should certainly come 1 GIve the king a Solomon who was now anointed King his Father yet Living 1 Kings 1. â—…9 And this Psalm may seem to be made for that great and solemn Occasion thy judgments b i. e. Either 1. Thy Statutes and Precepts which are oft called God's Iudgments which as thou hast given already in thy Book so give them to him a second and a better way by writing them upon his Heart or by giving him a solid knowledge of them and an hearty Love and Obedience to them Or rather 2. Thy manner of Government or Administration â—…which is oft called Iudgment as Psal. 94. 15. Isa. 28. 6. c. that he may follow thy Example in governing thy People as thou governest them to wit in Righteousness as it follows He saith Iudgments in the plural Number because though the Office of judging and ruling was but one yet there were divers parts and Branches and Acts of it as to acquit the Innocent to Condemn the Guilty c. in all which he begs that Solomon may be directed to do as God doth or would have him to do in such Cases O God and thy righteousness c That Grace of Righteousness which is a part of thine Image and is absolutely necessary for good Government unto the kings son 2 He shall judge d To wit if thou givest him what I have desired And by this prediction he doth â—…acitly admonish him of and oblige him to the performance of his Duty herein Or Let him Iudge the Future being put for the Imperative as hath been oft observed So it is a Prayer thy people e For they are thine more than his and therefore he must not govern them according to his own Will and Pleasure but according to the Rules of thy Word and for thy Service and Glory with righteousness and thy poor f Or thy aflicted or oppressed ones for such are thine in a special manner thou art their Judge and Patron Psal. 68. 5. and hast Commanded all thy People and especially Kings and Magistrates to take a singular Care of them because they have few or no Friends with judgment 3 * See ver 16. Jer. 3. 23. The mountains g He mentioneth the Mountains and Hills as bringing forth this blessed Fruit Either because such places are usually Barren and therefore this was an Evidence of extraordinary Fruitfulness and a special blessing of God Or because they are dangerous to Passengers in Regard of the Robbers and Wild beasts which commonly abide there Whereby it is implyed that other places should do so to and that it should be common and universal shall bring peace h All manner of Prosperity and Felicity which the Hebrews frequently express by that word to the people and the little hills by righteousness 4 He shall judge i i. e. Vindicate them from their Potent oppressours as judging is used Psal. 43. 1. and oft elsewhere the poor of the people he shall save the children of the needy k Whom the Rich peradventure did seize upon for Bond-men upon some Pretence or other and shall break in pieces the oppressour 5 They shall fear l Or Reverence or Worship as this Word is used Isa. 29. 13. Compared with Mat. 15. 9. and elsewere thee m Either 1. Thee O King to whom he suddenly turneth his Speech And so this is Hyperbolically true of Solomon but truly and litterally of Christ. Or rather 2. Thee O God of whom he had spoken before and that in the second Person v. 1 2. as it is here whereas he never speaks of the King in the whole Psalm in the second Person but constantly in the third And â—…o the Sence is This shall be another blessed Fruit of this righteous Government that together with Peace true Religion shall be established and that throughout all Generations as it here follows Which was begun in Solomon's days and continued though not without Interruption in the time of his Successors the Kings of Iudah and afterwards until Christ in and by whom this Prediction and Promise was most fully accomplished Heb. With the Sun and before the Moon i. e. Whilst they continue in the Heavens Others expound it thus both Day and Night as the twelve Tribes are said to serve God Act. 26. 7. But the former Interpretation seems more probable by Comparing this Verse with v. 17. as long as the sun and moon endure * Psal. 89. 36 37. throughout all generations 6 * Hos. 6. 3. He shall come down n To wit
as that is explained in the next Clause Deal not foolishly m Desist from your impious and injurious Practises which shall not now go unpunished as they have done and to the wicked Liâ—…t not up the horn n Do not carry your selves either Arrogantly boasting of your own strength or scornfully and maliciously towards me or others of God's People 5 Lift not up your horn on high o A Metaphor from untamed and Stiff necked oxen which will not bow their Heads to receive the yoke but lift up their Heads and Horns to avoid it Or against the High i. e. Against God who is mentioned under this same Title Psal. 56. 2. though there it be rendred most High speak not p To wit against me and my Government with a stiff neck q With Pride and Contempt of my Person and with Rebellion against God's Will declared concerning my Advancement of which you are not ignorant See 2 Sam. 3. 17 18. 6. For promotion cometh neither from the east nor from the west nor from the †Heb. 〈◊〉 south r For though you Envy and oppose my Advancement because I was but a poor Shepherd and of a mean Family yet you ought to know and consider what is notorious and visible in the World that the Dignities and Scepters of the World are not always disposed according to humane Expectations and Probabilities but by God's Soveraign Will and Providence as it follows It is true mâ—…n that expect Preferment have their Eyes fixed upon the great Persons of the World who are thought to have the Disposition of them in their Hands and according to their several Inclinations or Interests some look East-ward others West-ward and others South-ward expecting assistance from some of these Quarters but all in Vain 7 But God is the judge s To wit the righteous Judge and supreme Lord and Governour of all the Kingdoms of the World giving them to whomesoever he pleaseth * 1 Sam. 2. 7. he putteth down one and setteth up another t It is he who hath rejected Saul and his Family and put me in his stead And who art thou that disputest with God and resistest his declared Will 8 For u This Verse is added Either 1. As a Reason or Confirmation of the assertion v. 7. and to shew that God in removing one King to make way for another did not proceed in a way of absolute Soveraignty which yet he might have done but in a way of Justice and Equity Or 2. As another Argument to inforce his Advice given v. 4 5. which he had now pressed by one Argument v. 6 7. in the hand of the LORD x God is here Compared to the Master of a Feast who then used to distribute Portions of Meats or Drinks to the several Guests as he thought fit there is a cup y A Cup in Scripture is sometimes taken in a good Sence for God's Blessings as Psal. 16. 5. and 23. 5. and sometimes and more frequently in a bad Sence for Gods Vengeance and Judgments as Psal. 11. 6. Isa. 51. 22. Ier. 49. 12. Mat. 20. 2â—… c. And so it is here understood as the following Words shew and the wine is red z Such as the best Wine of Iudea was Deut. 32. 14. Prov. 23. 31. and so strong and heady and intoxicâ—…ing Or is Troubled as the Word more properly signifies and is rendred by divers Which may note its Newness when it is in Fermentation not yet cleared nor settled and so more intoxicating So he expresseth the Power and fierceness of God's wrath and Judgments it is full of mixture a The Wine is mingled not with water as was usual in those hot Countries Prov. 9. 5. but with Spices as Caâ—…t 8. 2. Or rather strengthning and intoxicating Ingredients which Drunkards used Isa. 5. 21. and he poureth out of the same b To wit to the Children of men promiscuously to good and bad Whereby he removes the Scandal which his Enemies might take from those Troubles which God saw fit to inflict upon David and his followers but the dregs thereof c The worst and most dreadful part of those Tribulations all the wicked of the earth d Or of the Land to wit of Canaan of which he spake v. 3. shall wring them out e Which Expression may imply either that they shall be forced to squeeze out the worst for their own drinking Or that this dreadful draught was prepared for them and brought upon them by their own choice and Wickedness and drink them 9 But I will declare f To wit this great and glorious work of God or the Praises due unto God for it as the next Words imply for ever I will sing praises to the God of Jacob. 10 * â—…ech 1. 20. â—…1 All the horns of the wicked g Their Honour and Power which they made an Instrument of mischief to oppress good Men. A Metaphor from horned and mischievous Beasts also will I cut off h When I shall be advanced to the Throne and have Power and Authority to do what now I can onely desire and pray for but the horns of the righteous shall be exalted i Good men shall be encouraged and promoted and intrusted with the management of all publick Affairs which will be a great Blessing to all my People PSAL. LXXVI To the chief musician on Neginoth a Psalm or Song ‖ Or for Asaph of Asaph a Or for Asaph Either it was Composed by the Prophet Asaph or Composed by David or some other Holy Prophet of God and committed to Asaph or to his Posterity It being usual to put the Parents name for his Children of which I have formerly given divers Instances The special and immediate occasion of this Psalm was unquestionably some eminent Deliverance vouchsafed by God to his People of Israel and especially to Ierusalem which the Psalmist thought fit to celebrate But which and when it was is both needless to enquire and hard to determine 1 * Psal. 48. 1. 〈◊〉 IN Judah is God known b God's People do not worship an unknown God as the Athenians did Act. 17. 23. but one who hath made himself known not onely by his Word and Ordinances but also by the glorious Effects of his Wisdom and Power on their behalf and against their potent and malicious Enemies his name is great c i. e. Famous and Renowned and greatly to be praised and admired in Israel 2 In Salem d In Ierusalem which was antiently called Salem Gen. 14. 18. Heb. 7. 1. also is his tabernacle and his dwelling place in Zion e Largely so called as it includes Moriah an adjoyning Hill or another Branch of the same Hill 3 There f i. e. In Iudah Or at or near Ierusalem brake he the arrows g Heb. the Sparks the sparkling Arrows bright and shining swist and piercing
understood of the spiritual plagues which Christ by the hand or ministry of his Apostles and Ministers did inflict upon the hearts and consciences of his incorrigible enemies who by Gods word and ordinances were either tormented or hardned to their destruction Yea it may have a respect unto the last day of judgment in which the Saints shall judge the world 1 Cor. 6. 2. which will be a most dreadful execution of this vengeance c. and punishments upon the people 8 To bind their kings with chains and their nobles with fetters of iron o Of which see the Note on the foregoing verse 9 * Deut. 7. 1 2. To execute upon them the judgment written p Appointed and declared in the holy Scripture as Deut. 12. 32. 29. 19. 32. 41 42 43. and elsewhere This is added to shew that they do not this work to satisfie their own malicious or revengeful inclinations but in obedience to Gods commands and onely in such manner as God hath allowed in his word this honour have all his saints q The honour of these actions belongs to all the Saints for whose sakes God appointed this in his word and afterwards executed it by his providence Praise ye the LORD PSAL. CL. This Psalm agrees much with the former and is an invitation to all men to praise God and especially to the Levites or those of them who were appointed to this work as may be gathered both from the place in which they are to praise him which is according to our Translation in his Sanctuary v. 1. and from that great variety of instruments here mentioned all which were frequently used in their Temple-service and seldom elsewhere 1 †Heb. Hallelujah PRaise ye the LORD Praise God in his sanctuary a In his Temple where this work was to be performed constantly and solemnly Or who dwelleth in his Sanctuary So it describeth and limiteth the object of their praises Or. for as this particle is used in the next verse his Sanctuary for this great favour of placing his Sanctuary and dwelling place amongst men praise him in the firmament of his power b In his heavenly mansion there let the blessed Angels praise him Or who dwelleth in the firmament or spreading forth of his power to wit in the Heavens which were stretched out by his great power and in which are the most glorious testimonies of his infinite power Or for the firmament c. for that glorious and astonishing piece of his workmanship 2 * Psal. 145. 5 6. Praise him for his mighty acts praise him according to his excellent greatness c As his infinite Majesty deserves to be praised 3 Praise him with the sound of the ‖ Or cornet trumpet * Psal. 81. 2. 149. 3. praise him with the psaltery and harp 4 Praise him with the timbrel and ‖ Or 〈◊〉 dance praise him with stringed instruments and organs 5 Praise him upon the loud cymbals praise him upon the high sounding cymbals 6 Let every thing that hath breath d Every living creature in heaven and in earth 〈◊〉 5. 13. according to their several capacities some objectively others actively as was noted before praise the LORD Praise ye the LORD PROVERBS THe Pen-man of this Book is expressed in the Title Solomon who was famous for his Proverbs of which he spake Three Thousand as it is recorded 1 King 4. 32. the most eminent and useful of them being doubtless collected in this Book And that the greatest part of this Book was composed by Solomon doth sufficiently appear because that part of it which was collected and composed by other hands is so plainly distinguished from the foregoing part Ch. 25. 1. The Nine first Chapters contain a Preface or Introduction to the Book or an Exhortation to true Wisdom and all the following Chapters contain the Precepts of Wisdom called Proverbs Wherein we are not to expect that order and coherence which is in many other Books of Scripture CHAP. I. 1. THe * 〈◊〉 â—…in 4. 32. Chap. 10. 1. 〈◊〉 〈◊〉 1. proverbs a Proverbs are ancient and wise and short Sayings in common use whereof some are plain and easie others are intricate and obscure of Solomon b Proceeding from Solomon and most of them digested by him into this Book See the Preface the son of David king of Israel 2. To know c Written to help men to know throughly and practically wisdom d Both humane Wisdom to conduct our Affairs in this Life which divers of the following Proverbs do and especially divine Wisdom which Solomon chiefly designed or to make men wise to know their duty and to save their Souls and instruction e The Counsels and Instructions delivered either by God or by Men in order to the attainment of Wisdom to perceive the words of understanding f Either 1. Which are the effects of a good understanding Or 2. Which teach a man true Understanding whereby to discern between Truth and Error between Good and Evil to chuse the former and to refuse the latter 3. To receive the instruction g Willingly to receive the Counsels of others which is a good step to Wisdom and a part of it of †〈◊〉 〈◊〉 wisdom h Such as is wise and tends to make men wise and prudent This is opposed to the Instruction of Fools and folly of which Prov. 16. 22 19. 27. For folly or wickedness hath its School and multitudes of Scholars that are very apt to learn its Lessons justice and judgment and †〈◊〉 〈◊〉 equity i Which teach men just judgment or equity to wit their whole Duty both to God and to others and to themselves These three words seem to signifie the same thing and are heaped together to note either the necessity of the Precept or the exactness and diligence which is required in the practice of it 4. To give subtilty k Or rather Prudence as this word is used Prov. 3. 21. 5. 2. 8. 5 12. which elsewhere is taken in an evil sense for craft or subtilty to the simple l Such as want wisdom and are easily deceived by others and therefore most need this blessing to the young man m Which wants both Experience and Self-government knowledge and ‖ 〈◊〉 adviseâ—… discretion 5. * Chap. 9. 9. A wise man will hear n Is not self-conceited as Fools are but willing to learn from others and therefore will attend to the following Instructions and will encrease learning o And thereby will gain this great benefit to grow in knowledge and wisdom This he adds to shew that this Book is useful and necessary not only to the simple but also to the most wise and knowing Persons and a man of understanding shall attain unto wise counsels p Not to deep speculations but practical consideration to the art of
saith b To excuse his idleness and keeping himself at home See on Ch. 22. 13. there is a lion in the way a lion is in the streets 14 As the door turneth upon his hinges c Moving hither and thither upon it but not removing one jot from its place so doth the slothful upon his bed 15 * Ch. 19. 24. The slothful hideth his hand in his bosom ‖ Or he is weary it grieveth him to bring it again to his mouth d He will not take the least pains for the most necessary things 16 The sluggard is wiser in his own conceit e Because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves forgetting in the mean time what reproach and loss and how much greater mischiefs both here and hereafter are brought upon him by his slothfulness than seven men that can render a reason f To wit a satisfactory reason of all their actions i. e. who are truly wise men 17 He that passeth by g Who is going upon the way and about his business But this word is by some referred to the last clause is like one that taketh a dog by the ears as he is passing by him without any thought of doing him harm which agrees very well both with the order of the words in the Hebrew Text and with the matter of the other clause to which this similitude is referred and ‖ Or is 〈◊〉 meddleth with strife belonging not to him h In which he is not concerned nor any way obliged to meddle is like one that taketh a dog by the ears i Exposeth himself to great and needless hazards as a man that causelesly provoketh a Mastiff dog against himself 18 As †Heb. one that maketh himself mad a mad man k As one feigneth himself mad that under that pretence he may do mischief with impunity who casteth †Heb. 〈◊〉 or spâ—…ks fire-brands l To hurt his Neighbours person or to consume his House or Goods arrows and death m Any instruments of death 19 So is the man that deceiveth his neighbour and saith Am not I in sport n That wrongs him under a false pretence of kindness and familiarity 20 †Heb. without wood Where no wood is there the fire goeth out so * Ch. 22. 10. where there is no ‖ Or 〈◊〉 tale-bearer o To carry such reports from one to another as may provoke them to mutual rage and strife the †Heb. is 〈◊〉 strife ceaseth 21 * Ch. 1â—… 18. 29 22. As coals are to burning coals and wood to fire so is a contentious man p Heb. a man of contentions that loveth and giveth himself up to contentions to kindle strife 22 The words of a tale-bearer are as wounds and they go down into the †Heb. 〈◊〉 innermost parts of the belly q This was delivered before Ch. 18. 8. and is here repeated as being a point of great concernment to the Peace and Welfare of all societies and fit to be oft and earnestly pressed upon the consciences of men because of their great and general proneness to this sin 23 Burning r Either 1. With Love Words delivered with shew of true and fervent affection Or rather 2. With Malice or hatred A slanderous or evil Tongue For this word is constantly used in a bad sense and notes the heat of Rage and Persecution lips and a wicked heart are like a potsherd covered with silver dross s Such a Tongue and Heart are of no real worth although somtimes they make a shew of it as Dross doth of Silver 24 He that hateth ‖ Or is 〈◊〉 dissembleth t Or carrieth himself like another man pretends Love and Kindness which sense seems to agree best both with the next clause of this verse and with the two following verses with his lips and layeth up deceit within him 25 When he †Heb. 〈◊〉 his voice gracious speaketh fair believe him not for there are seven abominations in his heart 26 ‖ Or hatred 〈◊〉 covered in secret Whos 's hatred is covered by deceit u With false professions of Love his wickedness shall be shewed before the whole congregation x Instead of that secrecy and impunity which by this art he designed and promised to himself he shall be brought to publick shame and punishment 27 * Ps. 7. 15 16 9. 15. 57. 6. Eccles. 10. â—… Whoso diggeth a pjt y That another may fall into it It is a metaphor from Hunters who used to dig deep pits and then to cover them sleightly with earth that wild Beasts passing that way might fall into them and somtimes in the heat of pursuit fell into them themselves shall fall therein and he that rolleth a stone z To wit up the hill with design to do mischief to some person or thing with it it will return upon him 28 A lying tongue hateth those that are afflicted by it ‖ Because by his calumnies he hath made them his enemies and a flattering mouth †Which though it be more smooth and plausible than a slandering mouth yet is in truth no less pernicious betraying others either to sin or to danger and mischief worketh ruine CHAP. XXVII 1 * 〈◊〉 4. 13. BOast not thy self of †〈◊〉 to morâ—… 〈◊〉 to morrow a Of any good thing which thou purposest to do or hopest to receive to morrow or hereafter the time being here put Metonymically for things done or had in the time as Deut. 4. 32. Eccles. 2. 23. The same caution is given Iam. 4. 13 c. for thou knowest not what a day may bring forth b What may happen in the space of one day which may hinder thy designs or expectations The day is said to bring forth what God by his Almighty Power and Providence doth either cause or suffer to be brought forth or done in it 2 Let another man praise thee and not thine own mouth c Except it be really necessary either for thy own just vindication or for the honour of God or for the edification of others in which cases this hath been allowed and practised by wise and virtuous men as particularly by St. Paul 2 Cor. 11. 12. a stranger and not thine own lips 3 A stone is †〈◊〉 〈◊〉 heavy and the sand weighty but a fools wrath is heavier d More grievous and intollerable as being without cause without measure and without end than them both 4 †〈◊〉 wrath 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 Wrath is cruel and anger is outragious but who is able to stand before ‖ 〈◊〉 〈◊〉 envy e Envy is worse than both of them partly because it is more unjust and unreasonable as not caused by any provocation as wrath and anger are but only
l The chief of all people in power or at least in dignity and priviledges so that even they that are not under thine authority shall reverence thy greatness and excellency So it was in Davids and Solomons time and so it should have been much oftner and much more if they had performed the conditions here required For the phrase see Isa. 9. 13 14. and 19. 15. and not the tail and thou shalt be above onely and thou shalt not be beneath if that thou hearken unto the commandments of the LORD thy God which I command thee this day to observe and to do them 14 And thou shalt not go aside from any of the words which I command thee this day to the right hand or to the left to go after other gods to serve them 15 But it shall come to pass * Lev. 26. 14. Iam. 2. 17. Dan. 9. 11 15 Mal. 2. 2. if thou wilt not hearken unto the voice of the LORD thy God to observe to do all his commandments and his statutes which I command thee this day that all these curses shall come upon thee and overtake thee m So as thou shalt not be able to escape them as thou shalt vainly hope and endeavour to do 16 Cursed shalt thou be in the city and cursed shalt thou be in the field 17 Cursed shall be thy basket and thy store 18 Cursed shall be the fruit of thy body and the fruit of thy land the increase of thy kine and the flocks of thy sheep 19 Cursed shalt thou be when thou comest in and cursed shalt thou be when thou goest out 20 The LORD shall send upon thee cursing vexation and rebuke o To wit from God not so much in words as by his actions by cross providences by sharp and sore afflictions which are oft called rebukes as 2 King 19. 3. Psal. 18. 15. and 39. 11. and 80. 17. Isa. 51. 20. and 66. 15. Ezek. 5. 15. and 25. 17. in all that thou settest thine hand unto †Heb. which thou wouldest do for to do untill thou be destroyed and until thou perish quickly because of the wickedness of thy doings whereby thou hast forsaken me n Or disturbance This seems chiefly to concern the mind and its torment arising from the disappointment of hopes and the presages of its approaching miseries 21 The LORD shall make the pestilence cleave unto thee until he have consumed thee from off the land whither thou goest to possess it 22 * Lev. 26. 16. The LORD shall smite thee with a consumption and with a fever and with an inflammation and with an extream burning and with the ‖ Or drought sword and with blasting and with mildew p Two plagues or evil affections of corn See 1 King 8. 37. 2 Chron. 6. 28. Amos 4. 9. Hag. 2. 17. and they shall pursue thee until thou perish 23 And the heaven that is over thy head shall be brass q i. e. Like brass hard and dry and shut up from giving rain See Levit. 26. 19. and the earth that is under thee shall be iron r Hard and chapt and barren 24 The LORD shall make the rain of thy land powder and dust r Either 1. thy rain shall be as unprofitable to thy ground and seed as if it were onely so much dust Or 2. Instead of rain shall come nothing but dust from heaven which being raised and carried up by the wind in great abundance doth return and fall upon the earth as it were in clouds or showres from heaven shall it come down upon thee until thou be destroyed s To wit by famine following these great droughts 25 * chap. 32. 30. Isa. 30. 17. The LORD shall cause thee to be smitten before thine enemies thou shalt go out one way against them and flee seven wayes before them and * Jer. 15. 4. and 24. 9. Ezek 23. 46. shalt be †Heb. for a removing removed t Heb. for a removing to be tossed like a footbal from place to place and from people to people into all the kingdoms of the earth 26 And * Psal. 79. 2. Jer. 7. 33. 16. 4. 34. 20. thy carcase shall be meat unto all fowls of the air and unto the beasts of the earth and no man shall fray them away 27 The LORD will smite thee with * Exod. 9. 9. 15. 26. the botch of Egypt and with the * 1 Sam. 5. 6. Psal. 78. 66. Emerods and with the scab and with the itch whereof thou canst not be healed 28 The LORD shall smite thee with madness and blindness u To wit of mind so that they shall not know what to do see Iob 5. 13 14. so as they shall commonly chuse and follow the worst counsels and courses to their own ruine and astonishment of heart x They shall be filled with wonder and horrour because of the strangeness and soreness of their calamities 29 And thou shalt * Job 5. 14. Isa. 59. 10. grope at noon dayes y i. e. In the most clear and evident matters thou shalt grosly mistake and miss thy way as the blind gropeth in darkness and thou shalt not prosper in thy wayes z Thy counsels and enterprizes shall be frustrated and turn to thy destruction and thou shalt be onely oppressed and spoiled evermore and no man shall save thee 30 * Jer. 8. 1â—… Thou shalt betroth a wife and another man shall lie with her a Before thou canst consummate thy marriage and enjoy her as thy wife And so in the following branches thou * Job 31. â—… Jer. 12. 13. Amos 5. 11. Zeph. 1. 13. shalt build an house and another shall dwell therein * chap. 2â—… 〈◊〉 thou shalt plant a vineyard and shalt not †Heb. 〈◊〉 Or. usâ—… iâ—… 〈◊〉 common 〈◊〉 gather the grapes thereof 31 Thine ox shall be slain before thine eyes and thou shalt not eat thereof thine ass shall be violently taken away from before thy face and †Heb. 〈◊〉 return to 〈◊〉 c. shall not be restored to thee thy sheep shall be given unto thine enemies and thou shalt have none to rescue them 32 Thy sons and thy daughters shall be given unto another people b By those who have conquered them and taken them captives who shall give or sell them to other persons as the manner was and thine eyes shall look and fail c Or be consumed partly with grief and plentiful tears shed for them and partly with earnest desire and vain and long expectation of their return See Psal. 119. 82. with longing for them all the day long and there shall be no might d i. e. No power to rescue them nor money to ransom them in thine hand 33 The fruit of thy land and all thy labours shall a nation which thou knowest not e Which shall come from a far country
thou fillest with thy * 〈◊〉 41. 8. hid treasure y i. e. Not only with common mercies as Food and Raiment but with thy choicest and most precious good things such as men use to hide or keep in their treasures with extraordinary Wealth and Glory and all the Delights and Comforts of the present Life ‖ Or their Chilâ—… are full they are full of Children z When many of the faithful Servants are barren these are blessed with a numerous Posterity Or their Children are filled or satisfied as well as their Parents There is abundantly enough both for them and for their Children and to spare for their Childrens Children as it follows and leave the rest of their substance to their babes 15. As for me a I do not envy this their Felicity but my Hopes and Happiness are of another Nature I will or shall behold thy face b I do not place my Portion in earthly and temporal Treasures as they do but in beholding God's face i. e. In the enjoyment of God's presence and favoâ—…r which is indeed enjoyed in part in this Life but not fully and to Satisfaction of which David here speaks as appears from the last Clause of this Verse The sight of God and of his face being frequently spoken of both in the Old and New Testament as a priviledge denied even to the Saints in this Life and peculiar to the next Life as is manifest from Exod. 33. 20. Iudg. 13. 22. Mat. 5. 8. 1 Cor. 13. 12. 2 Cor. 3. 18. 1 Ioh. 3. 2. in righteousness c With the Comfort of a good Conscience bearing me Witness that notwithstanding all the Calumnies and Censures of mine Enemies I have been and am upright and righteous in the Course of my Life both towards thee and towards all men Which Testimony will enable me to look God in the Face with boldness when mine Enemies being Conscious to themselves of gross and manifold righteousness towards thee and me and others will be afraid to appear in thy Presence I shall be satisfied d I am now greatly distressed and dissatisfied and mine Enemies are fitted and satisfied with good things but my turn will come the time is coming wherein I shall be abundantly satisfied to wit with beholding thy Face which is to me more Comfortable and Satisfactory than all the Possessions of this World when I awake e Either 1. When I shall be delivered from my present Distresses and Calamities But these never are in Scripture nor indeed can fitly be called by the name of Sleep which is every where spoken of as a state of â—…est and quietness as Psal. 127. 2. Ioh. 11. 12 13. and consequently deliverance from them cannot be compared to awaking Or rather 2. When I shall arise from the Dead For Death is very frequently called Sleep both in Scripture as 1 Kings 1. 21. Isa. 26. 19. Ier. 51. 39 57. Dan. 12. 2. Ioh. 11. 11 13. and in other Authors and consequently Resurrection from the Dead is justly and fitly called an awaking as it is Iob 14. 12. Dan. 12. 2. Ioh. 11. 11. And since the Doctrine of the Resurrection of the just to a blessed and endless Life was not unknown to the Holy men of God in the Old Testament as it were very easie to prove nor to David in particular as appears from Psal. 16. 10 11. and from divers other Passages it cannot be imagined but David would Support and Comfort himself in his greatest Agonies with the Consideration thereof this being incomparably the most weighty and effectual Argument and ground of Comfort which he could possibly use And this also best suits with the Context for David is here opposing his Hopes and Portion to that of his Enemies and having noted not without a secret reflection and reproach upon them for it that their Portion was in this Life v. 14. it was most Consonant to the place and to the thing it self that he should seek and have his Happiness in the future Life with thy likeness f Or Image By which may be understood either 1. Christ the Son of God who was known to David and other Prophets as is Evident and that under the name of the Son of God Psal. 2 7 12. Prov. 30. 4. Hos. 11. 1. Comp. with Mat. 2. 15. who being exactly like to his Father might most fitly be called his likeness or image as he is Heb. 1. 3. Or 2. the image of God stamped upon his glorified Soul which must needs afford him infinite Delight and Satisfaction Or 3 God himself or the face of God mentioned in the former Clause and explained here by another Phrase as is very usual in these Writings And this Interpretation may receive strength from Numb 12 8. Where beholding the similitude of the Lord is evidently the same thing which is elsewhere called 〈◊〉 his face and from Heb. 10 1. Where the image doth not note the likeness or Representation but the truth and existence of the thing PSAL. XVIII The ARGUMENT This Psalm with some few and small Variations is written 2 Sam. 22. It was composed by David towards the end of his Reign and Life upon the occasion here mentioned To the chief musician a Psalm of David the 2. Sam. 22. servant of the LORD a Who esteemeth it a greater Honour to be thy Servant than to be King of 〈◊〉 and who doth intirely devote himself to thy Service and Glory who spake unto the LORD the words of * this song in the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul b i. e. After the Death of Saul and the Conquest of all his succeeding Enemies and his own firm establishment in his Kingdom And he said 1. * Psal. 144. â—… I Will love thee e O LORD my strength d From whom alone I have received all my strength and success and settlement and in whom alone I trust as it follows v. 2. c Most affectionately and with my whole Soul as the Hebrew word signifies I can return thee no better thing for all thy Favours than my Love and Heart which I pray thee to accept By loving him he understands not only his inward affection but also all the outward Expressions and Testimonies of it praising and glorifying and serving of him 2. The LORD is my rock e To which I flee for refuge as the Israelites did to their Rocks See Iudg. 6. 2. 1 Sam. 13. 6. and fortress and my deliverer my God †Heb. my Rock Or Cliâ—… my strength * Heb. 2. 13. in whom I will trust my buckler and the horn f By which I have both defended my self and subdued mine Enemies It is a Metaphor from those Beasts whose strength lyes in their Horns The Horn is oft put for Power as Psal. 92. 10. Amos 6. 1â—… and elsewhere of my salvation and my high tower
them 7 * 〈◊〉 18. 16. Send thine †〈◊〉 bands hand from above rid me and deliver me out of great waters from the hand of strange children n Either of the Heathen nations which envy and hate me or of the rebellious Israelites who though they profess themselves to be the Lords people yet in truth and for their carriage to me are like the barbarous Heathens 8 Whose mouth speaketh vanity o Either 1. vain brags and threatnings which shall come to nothing or 2. vain and deceitful promises or professions of friendship and their right hand p Here mentioned either 1. as it is used in swearing to note their perjury or rather 2. as an instrument of action is a right hand of falshood q Deceiving either 1. themselves by being unable to do what they designed or 2. others by not giving them that help which they promised to them 9 I will * 〈◊〉 33. 2 3. sing a new song unto thee r When thou hast granted this request of mine v. 7 8. which I know assuredly thou wilt do O God upon a psaltery and an instrument of ten strings will I sing praises unto thee 10 It is he that giveth ‖ 〈◊〉 â—…ictory salvation unto kings s Who are not preserved by their own power or prudence but by Gods special providence which for the publick good of the world watcheth over them who delivereth David his servant from the hurtful sword 11 Rid me and deliver me from the hand of strange children t And upon these accounts grant me the mercy which â—… desired before and now again do repeat whose mouth speaketh vanity and their right hand is a right hand of falshood 12 That our sons may be as plants grown up in their youth u This mercy I beg not onely for my own sake but for the sake of thy people that thine and our enemies being subdued and peace established in the land thy people may enjoy those blessings which thou hast promised to them and particularly that our sons which are the strength and safety and hopes of a nation may be like plants flourishing and thriving and growing in height and strength as plants do in their youth and then onely for when they grow old they wither and decay that our daughters x Upon whom the hope of posterity depends may be as corner-stones †〈◊〉 〈◊〉 polished after the similitude of a palace y Strong and beautiful and adorned with all the ornaments belonging to their sex 13 That our garners may be full affording †〈◊〉 from 〈◊〉 〈◊〉 kind all manner of store that our sheep may bring forth thousands and ten thousands in our streets z So as they may fill our streets being brought in thither for food to the Towns and Cities Or in our folds or stables as the Chaldee and others render it or as the LXX and others in their or rather in our as it is in the Hebrew out-lets or outgoings i. e. in the fields where they abide 14 That our oxen may be †Heb. able to bear bardens or loaden with flesh strong to labour a Heb. laden either with flesh and â—…at as many understand it or as others with young but then the foregoing word is not to be rendred oxen but cows as the same word and in the same Masculine gender is used Deut. 7. 13. And so this agrees best with the former prayer for the sheep v. 13. and he wisheth the same blessing of fruitfulness both for greater and smaller cattel that there be no breaking in b To wit of enemies invading the Land or assaulting our Cities and making breaches in their walls nor going out c To wit of our people either out of the Towns and Cities to fight with an invading enemy or out of the Land into captivity that there be no complaining d Or no outâ—…ry or howling for any sad tidings or publick grievances or calamities in our streets 15 * Psal. 33. 12 65. 4. Happy is that people that is in such a case yea happy is that people whose God is the LORD e This is a correction of the last sentence This is a very desirable estate but the true and chief happiness of our Israel doth not consist in these things which are common to others with us but in this peculiar priviledge that the true and blessed God is our God by covenant and special relation PSAL. CXLV Davids Psalm of praise This Psalm and the rest which follow to the end are wholly laudatory setting forth the praises of God The excellency of this Psalm appears not onely from the opinion of the Hebrew Writers but also from the care which the Psalmist took to digest it into such accurate and Alphabetical order that it mighâ—… be more easily fixed in the mind and memory of the reader 1 I Will extol thee my God ‖ Or the king Compare Jeâ—… 38. 9. O King a Or the King by way of eminency the King of kings the God by whom Kings reign and to whom I and all other Kings owe subjection and obedience and I will bless thy Name for ever and ever 2 Every day will I bless thee and I will praise thy Name for ever and ever 3 Great is the LORD and greatly to be praised †Heb. and of his greatness there is no search and * Job 5. 9. 9. 10. his greatness b In his Being Majesty and Glory and all Perfections is unsearchable 4 One generation shall praise thy works to another c The people that live in one age shall relate them to their posterity and so successively in all ages and shall declare thy mighty acts 5 I will speak of the glorious honour of thy majesty d Here are divers words heaped together to intimate that no words were sufficient to express it and of thy wondrous †Heb. things or words works 6 And men shall speak of the might of thy terrible acts and I will †Heb. declare it declare thy greatness 7 They shall ‖ Heb. 〈◊〉 abundantly utter the memory of thy great goodness e The memorials of thy kindness to thy people thy never to be forgotten blessings and shall sing of thy righteousness 8 * Exod. 34 6 7. Numb 14. 18. Psal. 86. 5 15. 103. 8. The LORD is gracious and full of compassion slow to anger and †Heb. great in mercy of great mercy 9 The LORD is good to all f Not to Israel onely but to all mankind whose hearts he fills with food and gladness as it is said Acts 14. 17. yea to all his creatures as it is in the next clause to beasts as well as men See Psal. 39. 6. and 147. 9. and his tender mercies are over all his works 10 All thy works shall praise thee g Objectively they give men and