provision being wasted they might be obliged to the more entire dependence upon God And this is here mentioned as a reason why they gathered it in the morning 22 And it came to pass that on the sixth day they gathered twice as much bread e Considering Gods present providence in causing it to fall in double proportion and remembring that the next day was the Sabbath day which God had blessed and sanctified to his own immediate service Gen. 2. 3. and therefore was not to be employed in servile works such as the gathering of Manna was they rightly concluded that Gods commands delivered ver 16. 19. reached onely to ordinary dayes and must in all reason give place to the more antient and necessary Law of the Sabbath two Omers for one man and all the rulers of the Congregation came and told Moses f Either to acquaint him with this increase of the miracle or to take his direction for their practise because they found two commands seemingly clashing together and therefore needed and desired his advice 23 And he said unto them This is that which the LORD hath said g Either to Moses by inspiration or to the former Patriarks upon like occasions this practise is agreeable to the former word and law of God concerning the Sabbath as it follows to morrow is the rest of the holy Sabbath unto the LORD bake h The Manna was dressed these two ways Numb 11. 8. that which you will bake to day i These words to day are not in the original and possibly are better left out than taken in or if they be taken in they do not seem to me as they do to many others to prove that they were commanded to bake or seethe on the sixth day all that they were to eat both that day and upon the following Sabbath or that they were forbidden to bake or seethe it upon the Sabbath day for there is not a word here to that purpose and it is apparent from the whole context that the rest of the Sabbath is not opposed to their baking or seething of it but to their going out into the field to gather it Nay the contrary is here implyed because after they had baken and sodden what they intended to bake or seethe part of the Manna did as is here expresly added remain over and was reserved for the Sabbath days provision and that unbaken and unsodden otherwise it would not have been noted as a miraculous thing that it did not stink nor breed worms ver 24. and seethe k that ye will seethe and that which remaineth over lay up for you to be kept until the morning ‖ What you do not eat this day keep for the next days provision 24 And they laid it up till the morning as Moses bade and it did not stink neither was there any worm therein k As there was before ver 20. So great a difference there is between the doing of a thing upon Gods command and with his blessing and the doing of the same thing against his will and with his curse 25 And Moses said Eat that to day l These words were spoken upon the morning of the Sabbath day as appears from the foregoing verse for to day is a Sabbath unto the LORD m i. e. Wholly consecrated to his service and therefore not to be employed in servile works to day ye shall not find it in the field 26 Six dayes ye shall gather it but on the seventh day which is the Sabbath in it there shall be none 27 And it came to pass that there went out some of the people on the seventh day for to gather and they found none 28 And the LORD said unto Moses n That he might speak it to the people How long o He signifies that this was an old disease in them to disobey Gods precepts and to pollute his Sabbaths refuse ye to keep my Commandments and my laws 29 See for that the LORD hath given you the Sabbath p Hath given to you and to your fathers that great command and priviledge of the Sabbath therefore he giveth you on the sixth day the bread of two dayes abide ye every man in his place let no man go out of his place q Out of his house or tent into the field to gather Manna as appears from the occasion and reason of the law here before mentioned For otherwise they might and ought to go out of their houses to the publick assemblies as appears from Lev. 23. 3. Act. 15. 21. and to lead their cattle to watering Luk. 13. 15. or to help them out of a pit Mat. 12. 11. And a Sabbath-days journey was permitted Act. 1. 12. on the seventh day 30 So the people rested r Or ceased to wit from gathering Manna by comparing this with ver 27. and consequently from all works of that nature on the seventh day 31 And the house of Israel called the name thereof Manna and * Numb 11. 7. it was like Coriander seed s In shape and figure but not in colour for that is dark-coloured but this white as it follows here like Bdellium c. Numb 11. 7. white and the tast of it t When it was raw but when it was drest it was like fresh oil Numb 11. 8. was like wafers made with honey 32 And Moses said This is the thing which the LORD commandeth Fill an Omer of it to be kept for your generations that they may see the bread wherewith I have fed you in the wilderness when I brought you forth from the land of Egypt 33 And Moses said unto Aaron * 1 King 8. 9. Heb. 9. 4. Take a pot and put an Omer full of Manna therein and lay it up before the LORD u In the tabernacle and by the ark when they shall be built and at present in the place where you meet for the solemn worship of God to be kept for your generations 34 As the LORD commanded Moses so Aaron laid it up before the Testimony x i. e. Before the ark which is called the ark of the testimony Exod. 25. 16. and here by way of abbreviation the testimony or witness because in it were the tables of the covenant or the law of God which was a testimony of Gods authority and will and of mans subjection and duty or of the covenant made between God and man See Deut. 10. 5. and 31. 26. Quest. How could this be laid up before the Ark when the Ark was not yet built Ans. This text onely tells us that Aaron did lay it up but it doth not determine the time nor affirm that it was done at this instant but rather intimates the contrary and that it was done afterwards when the testimony i. e. the ark was built As the next verse also speaks of what was done in ' the following forty years to be kept 35 And the children of Israel
altar 23 And they brought †Heb. near forth the he goats for the sin offering before the king and the congregation and they r i. e. The King and the Elders of the Congregation in the Name of the whole Congregation laid their * Lev. 4. 15 24 hands upon them 24 And the priests killed them and 〈◊〉 made reconciliation with their blood upon the â—…tar to make an atonement for all Israel s i. e. For Judah and Benjamin and all the rest of the Tribes whereof a considerable Number were now in his Dominions for the king commanded that the burnt-offering and the sin offering should be made for all Israel 25 * 1 Chr. 16. 4. 25. 6. And he set the Levites in the house of the LORD with cymbals with psalteries and with harps * 1 Chr. 23. 5. 25. 1. according to the commandment of David and of Gad the kings seer and Nathan the prophet for so was the commandment †Heb. by the hand of the LORD of the LORD †Heb. by the hand of by his prophets 26 And the Levites stood with the instruments * 1 Chr. 23. 5. Amos 6. 5. of David and the priests with * Num. 10. 10 the trumpets 27 And Hezekiah commanded to offer the burnt-offering upon the altar and †Heb. in the time when the burnt-offering began the song of the LORD began also with the trumpets and with the †Heb. hands of instruments instruments ordained by David king of Israel 28 And all the congregation worshipped and the †Heb. song singers sang and the trumpets sounded and all this continued until the burnt-offering was finished 29 And when they had made an end of offering the king and all that were †Heb. found present with him bowed themselves and worshipped 30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David and of Asaph the seer and they sang praises with gladness and they bowed their heads and worshipped 31 Then Hezekiah answered and said Now ye have ‖ Or filled your hand consecrated your selves unto the LORD t Now that you have reconciled your selves and the House to Gods Favour and that he is willing and ready to accept your Sacrifices come near and bring sacrifices and †Heb. thanks * Lev. 7. 12. thank-offerings into the house of the LORD And the congregation brought in sacrifices and †Heb. thanks thank-offerings and as many as were of a free heart burnt-offerings u Wherein there was more generosity than in the other Sacrifices because they were wholly burnt and offered to God and the People had no share in them as they had in the rest 32 And the number of the burnt-offerings which the congregation brought was threescore and ten bullocks an hundred rams and two hundred lambs all these were for a burnt-offering unto the LORD 33 And the consecrated things x i. e. All the Offerings consecrated to God besides the Burnt-offerings already mentioned were six hundred oxen and three thousand sheep 34 But the priests y To wit such as were sanctified and fit for their Work as the following words shew for otherwise the Number of the Priests was more than sufficient for this Employment were too few so that they could not flay all the burnt-offerings z And much less all the other Sacrifices which were more numerous the flaying whereof was the Priests proper Work Levit. 1. 5 6. wherefore their brethren the Levites †Heb. strengthened them did help them ‖ Necessity excusing their deviation from the Rule as it hath excused others in like Cases till the work was ended and untill the other priests had sanctified themselves for the Levites were more upright in heart to sanctifie themselves than the priests 35 And also the burnt-offerings were in abundance * Or For the Burnt-offerings were to be offered also in abundance So it is a reason why the Priests could not stay all the burnt-offerings as was said v. 34. Because there was so much other work for them for the Burnt-offerings were not onely to be flayed but also to be offered to wit wholly and with them the Fat of Peace-offerings c. with the fat of the peace-offerings and the drink-offerings for every burnt-offering So the service of the house of the LORD was set in order 36 And Hezekiah rejoyced and all the people that God had * 1 Chr. 29. 18. prepared the people for the thing was 〈◊〉 suddenly †It was as a very great so a sudden Change that the People who but the other day were so ready to comply with wicked Ahaz in his Idolatrous and Impious Prescriptions were now so free and forward in Gods Service whereby it plainly appeared to be the Work of the Almighty God changing their Hearts by his Holy Spirit CHAP. XXX 1 ANd Hezekiah sent to all Israel a Whereby he understands all the Persons of the Ten Tribes who were now setled in his Kingdom as appears by their contradistinction to Ephraim and Manasseh here following and Judah and wrote letters also to Ephraim and Manasseh b i. e. To all the remainders of the Ten Tribes v. 5. who are here Synecdochically expressed by the names of Ephraim and Manasseh as elsewhere by the name of Ephraim onely But he names these two Tribes because they were nearest to his Kingdom and a great Number of them had long since and from time to time joyned themselves to the Kingdom of Judah 2 Chron. 15. 8 9. and therefore had most hopes of success amongst them that they should come to the house of the LORD at Jerusalem c Admonishing them of their Duty to God and perswading them to comply with it to keep the passover unto the LORD God of Israel 2 For the king had taken counsel and his princes and all the congregation in Jerusalem to keep the passover in the second * Num 9. 10 11. month d Which was against the common Rule and Practise but was justified by that Supreme Law of Necessity and by a just Impediment which made the doing of this in its proper time to 〈◊〉 the 14th Day of the first Month impossible because the Temple was not cleansed nor they prepared till that time was past 〈◊〉 29. 3. 1â—… Compare Numb 9. 10 11. 3 For they could not keep it at that time e Which God had appointed for it Exod. 12. 6. One Reason whereof was evident in it self because the Temple was not then purified and prepared to which he adds two other Reasons because the priests had not sanctified themselves sufficiently f To wit in such manner and degree as was fit nor in such Numbers as were necessary for the sâ—…aying and offering of so many thousands of Paschal-offerings as appears because they were not
that this was done with manifest contempt both to God and Men. 17 Then I contended with the nobles of Judah c i. e. Their chief Men and Rulers whom he chargeth with this sin because though others did it it was by their countenance or connivance and they should and might have punished and restrained it and said unto them What evil thing is this that ye do and prophane the sabbath-sabbath-day 18 Did not your fathers thus and did not our God bring all this evil upon us d Which you so well and sadly remember that I need not tell you the particulars and upon this city yet ye bring more wrath upon Israel by prophaning the sabbath 19 And it came to pass that when the gates of Jerusalem * Lev. 23. 32. began to be dark e Which was about Sun-setting by reason of the Mountains which were round about and near Ierusalem Psa. 125. 2. before the sabbath I commanded that the gates should be shut and charged that they should not be opened till after the sabbath and some of my servants set I at the gates f Out of a diffidence in those to whom the keeping of the Gates was committed * â—…er 17. 21. that there should no burthen be brought in on the sabbath day 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice 21 Then I testified against them and said unto them Why lodg ye †〈◊〉 〈◊〉 about the wall if ye do so again I will lay hands on you g I will punish you and seize your goods For this was a temptation 〈◊〉 or needy Jews that lived in or near the City to 〈◊〉 〈◊〉 of buying their commodities which then they might 〈◊〉 more advantage From that time forth came they no more on the sabbath 22 And I commanded the Levites that they should 〈◊〉 themselves h Partly because the work they were now set upon though common in its nature yet was holy in design of it and had respect unto the Sabbath and partly because the day in which they were to do this was the Sabbath day for the observation whereof they were obliged to prepare and purifie themselves and that they should come and keep the gates i Either 1. The Gates of the Temple But a particular command was superfluous in that case because it was their constant work and charge to do this both Sabbath-days and every day Or rather 2. The Gates of the City for of them he spake last v. 19. and not daring to trust the common Porters of those Gates not being able always to employ his men in that work he committeth the charge of them for the present season and upon the Sabbath-days to the Levites to whom the care of sanctifying the Sabbath did properly belong to sanctifie the sabbath-day Remember me O my God concerning this also and spare me according to the ‖ 〈◊〉 〈◊〉 greatness of thy mercy k Whereby he intimates that though he mentioned his good works as things wherewith God was well-pleased and which he had promised to reward yet he neither did nor durst trust to their merit or his own worthiness but when he had done all he judged himself an unprofitable servant and one that needed Gods infinite Mercy and Indulgence to pardon all his sins and particularly those infirmities and corruptions which adhered to his good deeds 23 In those days also saw I Jews that †Or had made to dwell with them * Ezra 9. 2. had married wives of Ashdod l A City of the Philistines 1 Sam. 5. 1 2 c. of Ammon and of Moab 24 And their children spake half in the speech of Ashdod and †Heb. they discerned not to speak could not speak in the Jews language but according to the language †Heb. of people and people of each people m Which their Mothers instilled into them together with their Principles and Manners 25 And I contended with them and ‖ Or reviled them cursed them n i. e. Caused them to be excommunicated and cast out of the society and priviledges of Gods people This and the following punishments were justly inflicted upon them because this transgression was contrary both to a very plain and express Law of God and also to their own late solemn Covenants and Promises of which see Ezra 10. Nehem. 10. 30. and smote o i. e. I caused them to be beaten with stripes according to the Law Deut. 25. 2. certain of them p Such whose faults were most aggravated by their quality or other circumstances to whom he added this punishment over and besides the former and pluckt off their hair q Or shaved them The hair was an Ornament and Ensign of Liberty amongst the Eastern Nations and baldness was a disgrace and token of slavery and sorrow See Isa. 3. 24. 15. 2. Ier. 48. 37. Ezek. 29. 18. and made them swear by God saying Ye shall not give your daughters unto their sons nor take their daughters unto your sons or for your selves 26 Did not Solomon king of Israel sin by these things yet * 1 Kin. 3. 13. 2 Chr. 1. 12. among many nations was there no king like him who was * 2 Sam. 12. 24. beloved of his God and God made him king over all Israel * 1 Kin. 11 1. c. nevertheless even him did outlandish women cause to sin 27 Shall we then hearken unto you r Shall we justifie your action by permitting or not punishing it God forbid to do all this great evil to transgress against our God in marrying strange wives 28 And one of the sons of Jojada s Said by Iosephus to be that Manasses who by Sanballats interest procured Liberty to build the Samaritan Temple in mount Gerizim to which those Priests who had married strange Wives or been otherwise criminal betook themselves and with or after them others of the people in the same or like circumstances the son of Eliashib the high priest was son in law to Sanballat the Horonite therefore I chased him from me t i. e. From my Presence and Court and from the City and Temple and all the priviledges of the Priesthood and from the whole Congregation and Church of Israel whereof I am a member 29 Remember them O my God †Heb for the defilings because they have defiled the priesthood and * Mal. 2. 4. the covenant of the priesthood u That Covenant made between me and his Progenitors for themselves and their Posterity whereby I promised to give them an everlasting Priesthood Numb 25. 12 13. and they covenanted with me that they would faithfully and holily execute that sacred Function according to the rules which I gave them whereby among other things they were enjoyned to keep themselves pure from all unlawful marriages and from all other things which might
yet it was never done during that Kings Reign But in the year of our Lord 1577. which was tha 19th or 20th of the Reign of Queen Elizabeth Some Bishops published a new Translation but till that time the Bibles used in Churches were Tindalls and Coverdales being allowed by the publick Authority of King Edward 6. 1551. 1552. And to this day the Psalms and the Gospels and Epistles in our Service-Book are according to Tindalls and Coverdales Bibles which should make us wary in our Censures of that Translation tho we see reason in many things to dissent from it Onely we having a more correct Translation Established by Authority why for the avoiding the offence of the less knowing people we have not made use of that but retained a Translation not undertaken by any publick Authority and confessed to be more imperfect is what I cannot nor count my self obliged to account for Possibly God for the honour of his Martyr hath so ordered it After this King James coming to the Crown being a Prince of great Learning and Iudgment and observing the different usage of some words in his age from the usage of them in K. Hen. 8. or in Qu. Elizabeths time and also the several mistakes tho of a minute nature in those more ancient Versions was pleased to employ diverse learned men in making a New Translation which is that which at this day is generally used With what Reverence to former Translators what labour and care and pains they accomplished their work the Reader may see at large in their Preface prefixed to those Copies that are Printed in Folio and in their Epistle to K. James in our Bibles of a lesser form of which Translation tho it may not be without its more minute Errors yet I think it may be said that it is hardly exceeded by that of any other Church By this History Reader thou mayest understand the mighty workings of Divine Providence and wonderful goodness of God to this Nation in the plenty we have of Bibles and that of a very correct Translation tho possibly not in every little thing perfect Mr. Fox if we remember right tells us a story of two Maids in Lincolnshire that in Qu. Maries time parted with a considerable part of their estate for a few leaves of the Bible How good is God to us that we for a few shillings can have the whole Revelation of the Divine Will Considering which we offer it to the consideration of any thinking English man or Woman what he or she will answer for his ignorance in the Holy Scriptures or for the ignorance of his or her Children if having so much means as we have to learn to read any shall neglect the learning of their Children to Read it or themselves in case their Parents have neglected them or being able to Read shall neglect the practice of it Exercising himself in the Law of the Lord day and night and living up to the rule of it The English Bible is come to us at the price of the blood of one Martyr and the unwearied labour of a multitude of Holy and Learned men succeeding one another for more then Sixty years before we had the Translation so perfect as it is now in all hands Poor Coristians in Popish Countries either have not this Pot of spiritual food or must cry out Death is in the pot Our English Translators in their Preface observe that of late the Church of Rome would seem to bear something of a motherly affection to her Children and allow them the Scripture in the Mother Tongue but it is indeed a gift not worthy of its name They must first get a License in Writing before they use them and to get that they must approve themselves to their Confessors to be such as are if not frozen in the dreggs yet sowred with the leaven of their superstition Yet this seemed too much to Clement the Eighth who therefore frustrated the grant of Pius the fourth They will allow none to be read but the Doway Bibles and the Remish Testaments the corruptions of which have been sufficiently manifested by many learned men nor will they trust their people with these without the License of their own Bishops and Inquisitors This is the liberty they boast of given to any of their Religion to Read the Scriptures in English What it is worth let any man judge In the mean time those who are not affected with the mercy of God to us in this particular must declare themselves neither to have any just value for God in the mighty workings of his Providence to bring this about nor yet for the blood of Holy Mr. Tindall who died in his Testimony to this truth that no people ought to be deprived of so great a good nor for the labours and pains of those many Servants of God who travelled in this great work and thought no labour in it too much nor indeed for their own souls to the Salvation of which if the Holy Scripture in our own Language doth not highly contribute we must lay the blame upon our selves But altho we have the Bible in a Language we understand yet we may see reason to cry out as Bernard does with reference to the Song of Solomon Here is an excellent Nut but who shall crack it Heavenly Bread but who shall break it For though the Papists and such as have ill will to the good of souls make too great an improvement of the difficulties in Holy Writ in making them an argument against the peoples having them in a Language which they can understand for Augustine said true when he said there are Fords in them wherein Lambs may wade as well as depths in which Elephants may swim and what others observe is as true that things necessary to be believed or done in order to Salvation lye plain and obvious in Holy Writ yet it is as true that there is much of Holy Writ of which the generality of people must say as the Eunuch How can I understand except some man should guide me Acts 8. 31. besides the seeming contradictions that are betwixt the Holy Penmen of those Sacred Books and indeed it is hard to say what Book of Scripture is so plain that every one who runneth can read it with understanding such a vast difference there is betwixt the capacities of those who yet have the same honest hearts This hath made wise and learned men not onely see a need of larger Commentaries but also of shorter Notes Annotations and Paraphrases c. Nor is this a late discovery It is upward of three hundred years since Lyra wrote his short Notes upon the whole Bible what Vatablus and Erasmus tho all of them Papists have done since is sufficiently known to say nothing of many others of that Religion Amongst the Reformed Churches there hath been a learned Piscator in Germany Junius and Tremellius elsewhere who did the same thing but all these wrote their Notes in
the same phrase Gen. 48. 15. 1 King 8. 25. Psal. 116. 9. and be thou ‖ Or upright or sincere perfect c i. e. sincere universal and constant in thy belief of my promises and obedience to my commands See Gen. 6. 9. 2. And I will make my covenant between me and thee d I am come to renew establish and enlarge that covenant which I formerly made with thee and will multiply thee exceedingly 3. And Abram fell on his face e Partly in self-abasement and an humble sense of his own undeservedness of such favours and partly in reverence and worship to God and a thankful acknowledgment of his marvellous kindess Compare Levit. 9. 24. Ezek. 43. 3. and God talked with him saying 4. As for me behold my covenant is with thee and thou shalt be a father of †Heb. multitude of Nations many nations f Both literally or after the Flesh of the Israelites Ismaelites Edomites c. and spiritually of all Believers of all Nations to whom Abram hath in some sort the place of a Father Rom. 4. 12 17. Not only as he was the great example and teacher of that faith by which they are all saved as the instructers of others are called their Fathers both in Scripture as Gen. 4. 20 21. and in profane Authors but as he was made by God the head of the Covenant by or through whom the Covenant-right was conveyed to all his natural seed and afterwards to the spiritual seed all Gentile-Believers 5. Neither shall thy name any more be called Abram but thy name shall be Abraham g i. e. The Father of a multitude Ham in the Hebrew being put for Hamon which signifies a multitude by a figure called Apocope which is usual in proper names * Rom. 4. 17 for a father of many nations have I made thee 6. And I will make thee exceeding fruitful and †Heb. I will make thee Nations I will make * Chap. 35. 11 nations of thee and Kings shall come out of thee h So did the Kings of Israel and Iudah of Edom of the Saracens and the Messias who is King of Kings and Lord of Lords 7 And I will establish my covenant between me and thee and thy seed after thee in their Generations for an everlasting covenant to be a God unto thee i i. e. Whatsoever I am or have all that shall be thine and shall be employed for thy protection consolation and Salvation This phrase contains in it the confluence of all blessings Temporal Spiritual and Eternal See Levit. 26. 12. Psal. 33. 12. and 144. 15. Ier. 31. 33. and to thy seed after thee 8 And * Chap. 12. 7. I will give unto thee and to thy seed †Unto thee not in thy own person but in thy Seed See Gen. 13. 15 17. after thee the land †Heb. of thy sojournings wherein thou art a stranger all the land of Canaan for an everlasting possession k Upon condition of their obedience to God as is oft expressed Wherein seeing they so notoriously failed it is no wonder if they possessed it but a little while as the Prophet complains Isa. 63. 18. and I will be their God 9 And God said unto Abraham Thou shalt keep my covenant therefore thou l The agreement is mutual My part was expressed before now follows thy part and the condition to which my promise and blessing is annexed and thy Seed after thee in their Generations 10 This is my covenant m Circumcision is here called the Covenant by an usual Metonymy because it is the condition sign and seal of the Covenant the pledge of Gods promise and mans duty And upon the same grounds the cup i. e. the Wine is called the New Testament in Christs blood Luke 22. 20. Or which is all one Christs Blood in the New Testament Matth. 26. 28. which ye shall keep between me and you and thy Seed after thee every * Acts 7. 8. man-child n It is evident that Women as well as Men were comprehended in this Covenant from Gen. 34. 14. Exod. 12. 3 4. Ioel 2. 15 16. Yet Circumcision is given only to the Males partly because it could not at least not conveniently be administred to Females partly because man is the principal cause of the propagation of Children and consequently of the propagation of that original corruption which cleaves to them partly to signifie that all persons begotten by man should be polluted by sin though not all conceived by a Woman as Christ was And partly because Man is the Head of the Woman and of the Family upon whom all their concerns are devolved and from whom the distinction of Families and People comes among you shall be circumcised 11 And ye shall circumcise the flesh of your fore-skin o i. e. By an usual Hypallage the fore-skin of your flesh And the word Flesh is here put for the Genital part as it is Levit. 15. 2 19. Ezek 16. 26. and 23 20. and elsewhere This part God singled out for this Ordinance because it is and was a great instrument both in the commission of actual sins and in the propagation of original sin and therefore it was very proper to apply to it the seal of Gods gracious Covenant for the remission of sins past and the extirpation of sin for the future and it shall be a * Act. 7. 8. Rom. 4. 11. token of the covenant p i. e. A sign evidence and assurance both of the blessing promised by that God who appointed this Ordinance and of mans obligation to the duties required which is signifyed by his acceptance of and submission to this Ordinance And here we have the nature and definition of a Sacrament viz. that it is a figure or token of Gods Covenant betwixt me and you 12 And †Heb. a son of eight days he that is eight days old q Not before that time because of the Childs weakness and imperfection and impurity too Exod. 22. 30. Levit. 12. 3. for which reason also Beasts were not to be offered to God before the eigth day Exodus 22. 30. * Levit. 12. 3. Luke 2. 21. John 7. 22. shall be circumcised among you every man-child in your generations r Successively until the Messias come who shall circumcise your hearts and change this Ordinance for another he that is born in the house or bought with money of any stranger s These were of two sorts 1. Children who being entirely his possession and having not understanding to discern nor will to chuse or refuse were to be circumcised 2. Grown persons who were not to be compelled to be circumcised but if they refused it were not to be permitted to dwell in his Family lest they should infect others but were to be sold to strangers as the Hebrew Doctors teach But as for Abrahams Servants here they were
6. 2. Psal. 51. 4. sin against God 10 And it came to pass as she spake to Joseph day by day that he hearkned not unto her to lie by her or to be with her i He avoided her company and familiar conversation as evil in it self the present circumstances considered and as an occasion of further evil See Prov. 1. 15. and 5. 8. 1 Cor. 15. 33. 1 Thess. 5. 22. 1 Tim. 5. 14. 11 And it came to pass about this time k Or Vpon a certain day which she thought convenient for the reason following that Joseph went into the house to do his business l That which belonged to his charge to cast up his accounts as the Chaldee renders it which requiring privacy gave her this opportunity and there was none of the men of the house there within * To wit in that part of the house where Ioseph was 12 And she caught him by his garment saying Lie with me and he left his garment in her hand m Which he would not strive to get from her partly for reverence to his mistress partly in detestation of her wickedness whereby even his garment might seem to be infected and partly to put himself and her out of the danger of further temptation and fled and got him out 13 And it came to pass when she saw that he had left his garment in her hand and was fled forth 14 That she called unto the men of her house n To such as were in other parts of the house whom she called in as witnesses for her husbands satisfaction and spake unto them saying see he o i. e. My Husband whom she would not name as it were out of disdain and high displeasure for being the occasion of this horrid affront Thus the pronouns he and they are oft used by way of contempt as Luk. 14. 24. and 19. 27. Iohn 7. 11. and 8. 10. hath brought in an Hebrew p So she calls him to render him hateful and contemptible to the Egyptians unto us to mock q To abuse me or to vitiate and defile me For that word is oft used in an obscene sense us r She insinuates that this was not onely an indignity to her but an injury to all the Family which therefore they were obliged to revenge he came in unto me to lie with me and I cryed with a * Heb. great loud voice 15 And it came to pass when he heard that I lifted up my voice and cryed that he left his garment with me and fled and got him out 16 And she laid up his garment by her untill her Lord came home 17 And she spake unto him according to these words saying The Hebrew servant which thou hast brought unto us s So she makes her husband accessory to the crime that she might provoke him to the sharper revenge came in unto me to mock me 18 And it came to pass as I lift up my voice and cryed that he left his garment with me and fled out t An improbable story and an evidence that the violence was on her side otherwise if he had attempted violence upon her person he would not have forborn violence to the recovery of his garment which he very well knew might he made a pretence against him 19 And it came to pass when his master heard the words of his wife which she spake unto him saying After this manner did thy servant to me that his wrath was kindled 20 And Josephs master took him and put him into the prison u Quest. Why did he not kill him the crime being capital and he having so undoubted a power in his hand to do it Answ. 1. It is probable he was a little moderated by Iosephs Apology which doubtless he made for himself though it be not here recorded 2. This is to be ascribed to the good Providence of God which restrains the waves of the Sea and the passions of men and sets them their bounds which they shall not pass which watched over Ioseph in a peculiar manner a place where the Kings prisoners x Traitours or great offenders against the King whose Prison doubtless was none of the easiest and therefore it is called a Dungeon Gen. 40. 15. and 41. 14. and he indured great hardship in it See Psal. 105. 18. were bound and he was there in the prison 21 But the LORD was with Joseph and †Heb. extended kindness uâ—…to him shewed him mercy and * Exod. 3. 21. and 11. 3. and 12. 36. Psal. 106. 46. Prov. 16. 7. Dan. 1. 9. gave him favour in the sight of the keeper of the prison y The Gaoler who under Potiphar was the Keeper of that particular prison 22 And the keeper of the prison committed to Josephs hand all the prisoners that were in the prison and whatsoever they did there he was the doer of it z They did nothing but by Iosephs command or permission 23 The keeper of the prison looked not to any thing that was under his hand because the LORD was with him and that which he did the LORD made it to prosper CHAP. XL. 1 AND it came to pass after these things that the Butler of the King of Egypt and his Baker had offended their Lord the King of Egypt 2 And Pharaoh was wroth against two of his Officers against the chief of the Butlers and against the chief of the Bakers 3 And he put them in ward in the house of the Captain of the guard a To wit Potiphar Gen. 37. 36. who being informed by his underkeeper of Iosephs great care and faithfulness began to have a better opinion of him though for his own quiet and his Wives reputation he left him still in the prison into the prison where Joseph was bound b Was a Prisoner as that word is used Isa 22. 3. For Ioseph being now made Governour of the Prisoners was doubtless freed from his bonds Or had been bound and that with Irons in a cruel manner Psal. 105. 18. 4 And the captain of the guard charged Joseph with them and he served them and they continued a season c Heb. Days i. e. either many days or a year as that word sometimes signifies See Gen. 24. 55. in ward 5 And they dreamed a dream both of them each man his dream in one night each man according to the interpretation of his dream d i. e. Not a vain and idle dream but one that had in it a signification of future things and needed interpretation and the several dreams were proper and agreeable to the several events which befell them and to the several interpretations which Ioseph put upon them the dream and interpretation did fitly answer one to the other the Butler and the Baker of the King of Egypt which were bound in the prison 6 And Joseph came in unto them in the morning and looked upon them and
of parenthesis and now he returns to the story and sets down the last words which Moses spake to Pharaoh for a final parting Thus saith the LORD About Midnight will I go out g God is said to go out or go forth or come down c. by way of condescension to the custom and capacity of men when he doth any eminent act of power either in way of Justice or mercy into the midst of Egypt 5 And all the first-born of the land of Egypt shall die from the first-born of Pharaoh that sitteth upon his throne h Either now actually ruling with his father as Solomon did even whilest David lived 1 King 1. 34. or more probably he that is to sit the present time for the future he whose right this is by the custom of Egypt and by the law of Nations even unto the first-born of the maid-servant that is behind the mill i The poor captive slave that was in the prison as it is chap. 12. 29. and there did grind at the Mill. In those times and places they had diverse Mills which were not turned about by wind or water as ours are but by the hands of their servants who for that purpose stood behind the mill and so with hard labour turned it about See Iudg. 16. 21. Isa. 47. 1 2. Lam. 5. 13. and all the first-born of beasts 6 And there shall be a great cry throughout all the land of Egypt such as there was none like it nor shall be like it any more 7 * chap. 8. 22. But against any of the children of Israel shall not a dog move his tongue k In stead of those loud cries of the Egyptian families there shall be so great a tranquillity among the Israelites that even the dogs which are sensible of and awaked and provoked by the least noise shall not be stirred up by them against man or beast that ye may know how that the LORD doth put a difference between the Egyptians and Israel 8 And * ch 12. 31 33. all these thy servants l Thy Courtiers and great Officers who now are so insolent and obstinate shall come down unto me ‖ Both by their own inclination and necessity and in thy name and by thy command and bowe down themselves unto me saying Get thee out and all the people that †Heb. that is at thy feet follow thee m That are under thy conduct and command as this or the like expression is used Iudâ—… 4. 1â—… 1 King 20. 1â—… 2 King 3. 9. Isa. 41. 2. and after that I will go out and he went out from Pharaoh in †Heb. heat of anger a great anger n Not so much for the affront offered to himself as for his incurable rebellion against God Compare Mark 3. 5. 9 And * chap. 3. 19. the LORD said unto Moses Pharaoh shall not hearken unto you that * chap. 7. 3. my wonders may be multiplyed in the land of Egypt 10 And Moses and Aaron did all these wonders before Pharaoh and the LORD hardened Pharaohs heart so that he would not let the children of Israel go out of his land CHAP. XII 1 AND the LORD spake a Had spoken before the three days darkness as may appear by comparing ver 3. and 6. of this chapter with chap. 11. 4. And the mention of it was put off by him till this place aswell that he might not interrupt the history of all the plagues as that he might give the whole institution of the Passeover together unto Moses and Aaron in the land of Egypt saying 2 This month b The first moneth after the vernal Equinox called Abib Exod. 13. 4. and 23. 1â—… Deut. 16. 1. and Nisan Neh. 2. 1. Esth. 3. 7. containing part of our March and part of April shall be unto you the beginning c Heb. the head which I conceive notes not so much the order which is more plainly mentioned in the following words as the eminency of it that it shall be accounted the chief and principal of all moneths as the Sabbath hath been called by some the queen of days And justly must they prefer this moneth before the rest whether they looked backward to their prodigious deliverance from Egypt therein or forward to their spiritual redemption by Christ and to the acceptable year of the Lord Luk. 4. 19. for in this very moneth our Lord Jesus suffered Ioh. 18. 28. of months it shall be the first month of the year unto you d Heretofore your first moneth for all affairs hath been Tisri which in part answers to our September and is the first moneth after the Autumnal Equinox and so it shall be to you still as to civil affairs as it appears from Exod. 23. 16. and 34. 22. and Levit. 25. 8 9 10. but as to Sacred and Ecclesiastical matters this shall henceforth be your first moneth 3 Speak ye unto all the Congregation of Israel saying in the tenth day e Partly that they might have the lamb ready for the Sacrifice and might not be distracted about procuring it when they should be going to use it partly that by the frequent contemplation of the lamb as a sign appointed by God they might have their saith strengthned as to their approaching deliverance and afterwards might have their minds quickned to the more serious consideration of that great deliverance out of Egypt and of that more glorious deliverance from Hell by Christ the true Passeover which should be offered for them partly to teach the Church in all ages how necessary a thing preparation is to the solemn duties and exercises of Religion and partly to signifie that Christ should be first set apart and separated to the Ministry which was done 3 or 4 Prophetical days i. e. years before his death and afterwards offered Most of which reasons being perpetual it may seem this usage was so too and not for the first passeover onely of this month they shall take to them f Into their houses where the Iews tell us he was tied to the beds post every man a lamb g Or Kid ver 5. for the same word signifies both though a lamb was commonly used and a kid onely in case of the want of a lamb and the Chaldee and LXX do almost constantly translate the Hebrew word lamb And Christ is seldom or never typified by a kid but generally by a lamb as he is called Ioh. 1. 29. partly for his innocency meekness patience c. but principally with respect to this 〈◊〉 lamb in stead whereof he was in due time to be offered whence he is called our Passeover 1 Cor. 5. 7. according to the house of their fathers * Or kid a †A â—…amb was to be disposed of to every house or family according to its quantity or the numbers of persons in it as the next verse explains it The several families are called the
1. there remained not so much as * Psal. 106. 11. one of them 29 But the children of Israel walked upon dry land in the midst of the sea and the waters were a wall unto them on their right hand and on their left 30 Thus the LORD saved Israel that day out of the hand of the Egyptians and Israel saw the Egyptians dead upon the sea-shore n Which was done either 1. By the natural power of the Sea which casteth up its dead bodies after a certain time till which time God caused the Israelites to abide near the Sea that they might see this for their comfort Or. 2. By the mighty power of God which brought them and their arms too as many probably conceive to shore before the usual time Quest. How could the Israelites both they and their Cattle in so little time get over that great Sea Answ. 1. The Hebrew and some other interpreters deny that they went over and tell us that they onely went into the Sea and fetched a compass in it that they might allure the Egyptians to follow them and then by Moses his conduct returned to the Egyptian shore again The principal ground of which opinion is this that as they went into the Sea out of the Wilderness of Etham Exod. 13. 20. So they came again out of the Sea into the Wilderness of Etham Numb 33. 8. But the sameness of the name doth not prove that it is the same place nothing being more frequent in Scripture than for divers places to be called by one and the same name And the Israelites might possibly give the name of Etham to this Desert on the Arabian side of the Red-sea either for its great resemblance to that Desert so called on the Egyptian side or to intimate that God by dividing the Sea had made that and this to be one continued Desert Or the name of Etham might be common to all that Desert at the end of the Red-Sea and on both sides of it Answ. 2. They might all conveniently pass over the Sea to the Arabian shore in the time allowed for it either by the mighty power of God which could easily make both men and beasts to do it in much less than ordinary time or even by the ccurse of nature For that part of the Sea was not above eight or nine miles over as Geographers and others affirm And the time allotted for their passage seems to me to be much more than Interpreters have assigned for it For the Egyptians and Israelites were divided one from another by the cloudy pillar all the night ver 20. and a strong East wind blew all that night ver 21. The next morning as I apprehend it the Cloud still keeping between them and possibly covering the Egyptians with gross and horrible darkness which hindred their march the whole body of the Israelites and their Cattle too are drawn by Moses his direction near the shore and it may be the Cattle were put into the Sea all which might well take up most of that day then towards the evening they enter into the Sea and so proceed and the Cloud withdrawing further from the Egyptians and following the Israelites the Egyptians pursue after them and as it is very probable from the nature and reason of the thing stand debating some considerable time when they came to the shore whether they should venture to follow them into the Sea or no. At last the worst Counsel prevails as it general happens when a people are under a divine infatuation and into the Sea they go and by the beginning of the morning watch they draw near the Israelites when God seasonably appears for Israels succour and puts a stop to the march of the Egyptians So the morning-watch mentioned ver 24. I take to be not the morning watch of that night mentioned ver 20. 21. for all that night and therefore the morning watch of that night which was a third or at least a fourth part of it was now past and gone but the next morning-watch after that night and the succeeding day which seems much more reasonable then to shrink up the march first of the Israelites and then of the Egyptians into about three hours time which is the time between the midnight and the morning watch Nor is there any thing in the text which in the least contradicts this opinion but onely that this dayes interval and work is not mentioned in this story whereas such omissions are frequent in Scripture-relations in which the substance onely is mentioned and many circumstances omitted whereof we have seen some instances already and shall meet with many more hereafter 31 And Israel saw that great †Heb. hand work which the LORD did upon the Egyptians and the people feared the LORD and believed the LORD and his servant Moses CHAP. XV. 1 THen sang * Moses and the children of Israel 〈◊〉 1. 20. a Moses composed the Song and he together with the Israelites sung it this song unto the LORD b Unto the honour and praise of God and spake saying I will sing unto the LORD for he hath triumphed gloriously the horse and his rider hath he thrown into the sea 2 The LORD is my strength and * Deuâ—… 〈◊〉 21. Psal. 〈◊〉 2. 〈◊〉 â—… and 109. 1. and 118. 14. Isa. 12. 2. song ‖ The matter or subject of the present song of praise and he is become my Salvation he is my God and I will prepare him an habitation c A place for his service and worship where he will dwell by his special presence my fathers God and I will exalt him 3 The LORD is a man of war d An eminent Warriour as the phrase is used 1 Sam. 17. 33. Thus an eloquent man is called a man of words Exod. 4. 10. and a mighty man a man of arm Iob 22. 8. the LORD is his Name 4 Pharaohs chariots and his host hath he cast e With great force like an Arrow out of a Bow as the Hebrew word signifies into the sea his chosen captains also are drowned in the red sea 5 The depths have covered them * Neh. 9. 11. they sank into the bottom as a stone 6 Thy right hand O LORD is become glorious in power thy right hand O LORD hath dashed in pieces the enemy 7 And in the greatness of thine excellency * By thy great and glorious power thou hast overthrown them that rose up against thee thou sentest forth thy wrath which consumed them * Isa. 5. 24. 47. 14. as stubble †As easily and as speedily and as irrecoverably 8 * chap. 14. 21. Iob 4. 9. 2 Thes. 2. 8. And with the blast of thy nostrils ‖ Or of thine anger to wit that vehement East-wind ver 10. and chap. 14. 21. which was raised by thine anger in order to the ruine of thine Enemies the waters were gathered together the floods
8. Dâ—…t 1. 17. Psal. 47. 9. 28 And it shall be Aarons and his sons by a statute for ever from the children of Israel for it is an heave-offering z Under which is comprehended also the wave-offering as plainly appears both from the context and from the parity of reason these offerings being of the same nature and designed for the same purpose and it shall be an heave-offering from the children of Israel of the sacrifice of their peace-offerings even their heave-offering unto the LORD 29 And the holy garments of Aaron shall be his sons a i. e. His eldest sons successively after him to be anointed therein and to be consecrated b By some other Priest there being no other higher person who could do it and therefore the necessity of it made it warrantable in them 30 And †Heb. he of his sons * Num. 20. 2â—… that son that is priest in his stead shall put them on seven dayes c For so long the solemnity of the consecration lasted ver 35. when he cometh into the tabernacle of the congregation to minister in the holy place d Both that strictly so called and in the most holy place for as none could go into the most holy place except the High-Priest so there were some things to be done in the holy place which none but he could do See Levit. 4. 7 8. 31 And thou shalt take the ram of the consecration and seethe his flesh in the holy place e In the Court-yard at the door of the Tabernacle where it was both boiled and eaten as appears from this and the next verse and from Levit. 8. 31. And part of this was eaten by the person or persons that brought the offering though they were of the people who were not admitted into any other Holy place but this 32 And Aaron and his sons shall eat the flesh of the ram and the * Lev. 8. 31. Matth. 12. 4. bread that is in the basket by the door of the tabernacle of the congregation 33 And they shall eat those things f i. e. The remainders of the oblations mentioned verse 32. wherewith the atonement was made to consecrate and to sanctifie them but a stranger g i. e. One who is not of the Priestly race whereas in other peace-offerings the offerer did eat a part shall not eat thereof because they are holy 34 And if ought of the flesh of the consecrations or of the bread remain unto the morning then thou shalt burn the remainder h According to the Law of all Peace-offerings except those which were vows or voluntary offerings Levit. 7. 16 17. which these were not compare Exod. 12. 10. with fire it shall not be eaten because it is holy 35 And thus shalt thou do unto Aaron and to his sons according to all things which I have commanded thee seven dayes shalt thou consecrate them 36 And thou shalt offer every day a bullock for a sin offering for atonement i As well for the Priests as for the Altar both which as they were or might be polluted so they needed the sprinkling of this blood to sanctifie them to shew that all persons and things were fitted for Gods service and accepted by him onely for and thorough the blood of Christ. and thou shalt cleanse the altar when thou hast made an atonement for it and thou shalt anoint it to sanctifie it 36 Seven dayes thou shalt make an atonement for the altar and sanctifie it * chap. 40. 1â—… and it shall be an altar most holy k As appears from the following reason because it was not onely holy in it self but by its touch communicated a legal Holiness to other things ‖ Or 〈◊〉 Lev. 6. 18. * chap. 30. 29. whatsoever toucheth the altar shall be holy l This may be understood either 1. Of persons as a caution that none should touch the Altar but holy and consecrated persons Or rather 2. Of things yet not of all things for polluted things were not made holy by the touch of holy things which is affirmed Hagga 2. 12. but of things belonging to the Altar of offerings which by Gods appointment were to be offered which were sanctified by being laid upon this Altar and therefore the Altar was greater and more holy than the gift as our blessed Saviour notes Matth. 23. 19. 38 Now this is that which thou shalt offer m This is the chief end and use of this Altar though it served also for other sacrifices upon the altar * Numb 28. 〈◊〉 two lambs of the first year * Dan. 12. 〈◊〉 day by day continually n To shew partly that men do daily contract new defilement and daily need new pardons and partly that God is not onely to be Worshipped upon Sabbath-dayes and other set and solemn times but every day 39 The one lamb thou shalt offer in the mornning o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all and the other lamb thou shalt offer †Heb. 〈◊〉 the two eveâ—… at even o Which two seasons were selected as most commodious that men might both begin and end their worldly actions and businesses with God and might see their need of Gods assistance and blessing in all their concerns and the justness of giving him the praise and glory of all 40 And with the one lamb a tenth-deal p The tenth part of an Ephah as is evident from Numb 28. 5. which is an Omer Exod. 16. 36. of flour mingled with the fourth part of an hin of beaten oil and the fourth part of a hin q An Hin was a measure for liquid things as the Ephah was for dry things containing six pints of our measure of wine for a drink-offering 41 And the other lamb thou shalt offer at even and shalt do thereto according to the meat-offering of the morning and according to the drink-offering thereof for a sweet savour an offering made by fire unto the LORD 42 This shall be a continual burnt-offering throughout your generations at the door of the tabernacle †Heb. of 〈◊〉 ing of the congregation before the LORD where r Either 1. At which door for there the Lord stood and talked with Moses Exod. 33. 9 10. Or rather 2. In which Tabernacle to wit in the innermost part of it because that was the principal place where God did ordinarily reside and meet with his people Exod. 30. 6. Levit 16. 2. whereas God met but once at the door of the Tabernacle and that with Moses onely not with the people with whom he is said to meet in this place verse 43. Adde to this that the place where God
man that brought us up out of the land of Egypt we wot not what is become of him 24 And I said unto them Whosoever hath any gold let them break it off so they gave it me then I cast it into the fire and there came out this calf r Not that he meant or thought to perswade Moses that the melted gold came out of the fire in the form of a calf by accident without any art or industry of his which was a ridiculous conceit and easily confuted but onely he conceals his own sin in the forming and graving of it and lays the whole blame upon the people 25 And when Moses saw that the people were naked s i. e. That they were stripped both of their ornament which was not so much the jewels of their ears as the innocency of their minds and lives and of their defence to wit of the favorâ—… and protection of God by which alone they were secured from the Egyptians and were to be defended against those many and mighty enemies towards whom they were about to march and that being thus disarmed and helpless they would be a prey to every enemy when Moses considered this he took the following course to cover their nakedness to expiate their sins to regain the favour of God and by punishing the most eminent and incorrigible offenders to bring the rest to repentance for Aaron had made them naked t As Ahaz is said to have made Iudah naked 2 Chron. 28. 19. unto their shame amongst †their enemies u Quest. How were they made naked or ashamed amongst their enemies when at this time they were in their own camp remote from all their enemies Ans. He speaks not only of their present shame but of their everlasting reproach especially among their and Gods enemies who being constant to their idols would justly scorn the Israelites for their levity in forsaking their God so quickly and easily See Ier. 2. 11. But the Hebrew word may be and is by some translated thus amongst those that do or shall rise up or be born of them i. e. that shall succeed them for so the word rising is used Exod. 1. 8. Mat. 11. 11. And so the Chaldee here renders it amongst their generations and the other Chaldee interpreter and the Syriack in their latter days or in after times So the sence is That Aaron had put a note of perpetual infamy upon them even to all after ages * Heb. those that rose up against them 26 Then Moses stood in the gate of the camp x He chose that place 1. as the usual place of judicature 2. that he might withdraw himself from the company of Idolaters as far as he might 3. as a fit place of concourse and resort for those that were on Gods side 4. to prevent the escape of the greatest delinquents the rest of the camp being probably surrounded with some trench or such like thing else gates had been superfluous and unprofitable and said Who is on the LORDS side y Who will take Gods part and plead his cause against Idolatry and Idolaters let him come unto me And all the sons of Levi z i. e. The most of that tribe as that universal particle is oâ—…t understood for some of them were destroyed as guilty gathered themselves together unto him 27 And he said unto them Thus saith the LORD God of Israel Put every man his sword by his side and go in and out from gate to gate throughout the camp and slay every man his brother a The meaning Slay every principal offender whom you meet with without any indulgence or exception for brother or companion or neighbour There was no fear of killing the innocent in this case because 1. the people were generally guilty 2. Moses had called to himself all that were on Gods side who thereby were separated from the guilty 3. the nocent might easily be discerned from the transgressours either by the personal knowledge which the Levites or others had of the most forward Idolaters or by their abiding in their tents as ashamed and grieving for their sin whilest the transgressours were impudently walking about in the camp as trusting to their numbers or by the direction of Gods providence if not by some visible token and every man his companion and every man his neighbour 28 And the children of Levi did according to the word of Moses and there fell of the people that day about three thousand men b And no more for it is probable they slew onely those whom they knew to have been the ringleaders to others in this mischief 29 ‖ Or and Moses said consecrate your selves to day to the LORD because every man hath been against his son and against his brother c. For Moses had said †Heb. fill your hands Consecrate your selves to day to the LORD c Offer up your selves to the honour and service of the Lord in this work which because it was joyned with the hazard of their lives he calls it a consecration or oblation of themselves as Abraham for the like reason is said to have offered up Isaac Heb. â—…ill your hands c. i. e. offer a sacrifice for so that phrase is ost used as Exod. 28. 41. Iudg. 17. 5 12. That work of justice which they were going to execute might seem an inhumane and barbarous act but he tells them it was an acceptable Sacrifice to God as the destruction of Gods enemies is called a sacrifice 〈◊〉 34. 6. Ezek. 39. 17. Or he hereby intimates that this Tribe was designed by God for his immediate service and therefore recommends this work to them as an excellent initiation into their office and as a demonstration that they were in some sort worthy of that great trust even every man upon his son and upon his brother that he may bestow upon you a blessing this day 30 And it came to pass on the morrow that Moses said unto the people Ye have sinned a great sin and now I will go up unto the LORD * 2 Sam. 16. 12. Amos. 5. 15. peradventure d He speaks doubtfully partly because he was uncertain how far God would pardon them and partly to quicken them to the more serious practise of repentance I shall make an atonement for your sin 31 And Moses returned unto the LORD and said Oh this people have sinned a great sin and have made them gods of gold 32 Yet now if thou wilt forgive their sin e Understand here forgive it or it is well or I and others shall praise thy name His great passion for his people stops his words and makes his speech imperfect and if not blot me I pray thee out of thy book f i. e. Out of the book of Life as appears by comparing this with other places as Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Phil. 4. 3. Rev. 3. 5. and 13. 8. and
altar 3 And he shall offer of it * Exod. 29. 1â—… chap. 3. 4. 1â—… 4. 8 9. all the fat thereof the rump and the fat that covereth the inwards 4 And the two kidneys and the fat that is on them which is a Or and that which is c. So this is another fat as may seem probable from the mention of the several parts the kidneys and the flanks For it seems preposterous after a plain and exact description of the very particular place of the fat the kidneys to adde another more dark and doubtful description of it from the flanks And the Hebrew writers whose common practise of these things makes them the best interpreters of it make these divers kinds or parts of fat And so there is onely an Ellipsis of the conjunction copulative which is Psal. 133. 3. and in many other places as hath been already shewed by the flanks and the caul that is above the liver with the kidneys it shall he take away 5 And the Priest shall burn them upon the altar for an offering made by fire unto the LORD it is a trespass offering 6 * Num. 18. â—… 10. Every male b Supposing him not to have any uncleannesse upon him verse 20. or other impediment among the priests shall eat thereof it shall be eaten in the holy place it is most holy 7 As the sin offering is so is * chap. 6. â—… the trespass-offering c To wit in the matter here following for in other things they differed there is one law for them the priest that maketh atonement therewith shall have it d i. e. By a Synecdoche that part of it which was by God allowed to the Priest See Levit. 6. 26. 8 And the priest that offereth any mans burnt-offering even the priest shall have to himself the skin of the burnt-offering which he hath offered 9 And all * chap. 2. 3 â—… the meat-offering e Except the part reserved by God Levit. 2. 2 9. that is baken in the oven and all that is dressed in the frying-pan and ‖ Or on 〈◊〉 plate or 〈◊〉 in the pan shall be the priests that offereth it f Because these were ready drest and hot and to be presently eaten and because the priest who offered it was in reason to expect and have something more than his brethren who laboured not about it and that he had onely in this offering for the other were equally distributed 10 And every meat-offering mingled with oyl and dry g Without oyl or drink-offering as those Levit. 5. 11. Numb 5. 15. shall all the sons of Aaron have one as much as another h The sense may be either 1. That every priest shall have equal right to this when the course of his ministration comes But then there was no reason to make so great an alteration of the phrase nor to make any distinction of the differing kinds of meat-offerings if in both they were to be the Priest that offered them as is expressed verse 9. and here as they say intended Or rather 2. That these were to be equally divided among all the priests And there was manifest reason for this difference because these were in greater quantity than the former and being raw might more easily and commodiously be divided and reserved for the several priests to dress it in that way which each of them best liked 11 And * chap. 3. 1. 22. 18. â—… this is the law of the sacrifice of peace offerings which he shall offer unto the LORD 12 If he offer it for a thanksgiving i For mercies received See Levit. 22. â—… 2 〈◊〉 â—… 31. and 33. 16. then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oyl and unleavened wafers anointed with oyl and cakes mingled with oyl of fine flour fryed 13 Besides the cakes he shall offer for his offering leavened bread k Partly because this was a sacrifice of another kind than those in which leaven was forbidden this being a sacrifice of thanksgiving for Gods blessings among which leavened bread was one partly to shew that leaven was not so strictly forbidden in other sacrifices as if it were evil in it self but to teach us wholly to rest in the will of God in all his appointments without too scrupulous an enquiry into the particular reasons of them Obj. Leaven was universally forbidden Lev. 2. 11. Ans. 1. That prohibition concerned onely things offered and burnt upon the Altar which this bread was not but it was offered onely towards the Priests food 2. That was another kind of sacrifice and therefore it is no wonder if it had other Rites 3. That leaven was not universally forbidden appears from Levit. 23. 17. with the sacrifice of thanksgiving of his peace-offerings l Or With toâ—… sacrifice of thanksgiving for his peace or prosperity 14 And of it m Of it i. e. Either of the loaves of leavened bread mentioned verse 13. or of the offering one of each part of the whole oblation as it follows it being most probable and agreeable to the rules and laws laid down before and afterward that the Priest should have a share in the unleavened cakes and wafers as well as in the leavened bread Concerning the heave-offerings See Exod. 29. 24 28. he shall offer one out of the whole oblation for an heave-offering n unto the LORD and it shall be the priests that sprinkleth the blood of the peace-offerings 15 And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten n By the Priests and offerers Levit. 22. 30. the same day that it is offered he shall not leave any of it untill the morning 16 But * chap. 19. 5 6. if the sacrifice of his peace-offering be a vow o Offered in performance of a vow the man having desired some special favour from God and vowed the sacrifice to God if he would grant it or a voluntary offering p Which a man freely offered to God in testimony of his Faith and Love to God without any particular injunction from God or design of his own special advantage thereby See Levit. 22. 23. Ezek. 46. 12. it shall be eaten the same day that he offereth his sacrifice and on the morrow also the remainder of it shall be eaten q Which was not allowed for the thank-offering The reason of which difference is to be fetched onely from Gods good pleasure and will to which he expects our obedience though we discern not the reason of his appointments 17 But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire r That it might neither putrefie and thereby be exposed to contempt nor yet be reserved either for superstitious abuse or for the Priests domestick use which would savour of covetousness and of distrust of Gods care for their future provisions 18
ye shall break it 34 Of all meat which may be eaten that on which such water cometh e The meaning is that flesh or herbs or other food which is dressed in water to wit in a vessel so polluted shall be unclean not so if it be food which is eaten dry as bread fruits c. the reason of which difference seems to be this that the water did sooner receive the pollution in it self and convey it to the food so dressed shall be unclean And all drink that may be drunk in every such vessel shall be unclean 35 And every thing whereupon any part of their carcass falleth shall be unclean whether it be oven or ranges for pots they shall be broken down for they are unclean and shall be unclean unto you 36 Nevertheless a fountain or pit †Heb. a gathering together of 〈◊〉 wherein there is plenty of water f Of which no solid reason can be given whilest such unclean things remained in them but onely the will of the lawgiver and his merciful condescension to mens necessities water being scarce in those countries and for the same reason God would have the ceremonial law of sacrifices to be offered to God give place to the moral law of mercy towards men shall be clean but ‖ Or â—…e that 〈◊〉 that which toucheth their carcass shall be unclean 37 And if any part of their carcass fall upon any sowing seed which is to be sown g Partly because this was necessary provision for man and partly because such seed would not be used for mans food till it had received many alterations in the earth whereby such pollution was taken away See Ioh. 12. 24. 1 Cor. 15. 36. it shall be clean 38 But if any water be put upon the seed h The reason of the difference is partly because wet seed doth sooner receive and longer retain any pollution and partly because such seed was not fit to be sown presently and therefore that necessity which justified the use of the dry seed which was speedily to be sown could not be pretended in this case and any part of their carcass fall thereof it shall be unclean unto you 39 And if any beast of which ye may eat die i Either of it self or being killed by some wild beast in which cases the blood was not poured forth as it was when they were killed by men either for food or sacrifice he that toucheth the carcass thereof shall be unclean until the even 40 And * chap. 1â—… 1â—… 22. 8. Ezek. 4. 14. 44. 31. he that eateth of the carcass of it k To wit unwittingly for if he did it knowingly it was a presumptuous sin against an express law Deut. 14. 21. and therefore punished with cutting off Numb 15. 30. shall wash his clothes and be unclean untill the even he also that beareth the carcass of it shall wash his clothes and be unclean untill the even 41 And every creeping thing l Except those before expresly excepted above ver 29 30. that creepeth upon the earth shall be an abomination it shall not be eaten 42 Whatsoever goeth upon the belly m As worms and snakes and whatsoever goeth upon all four n As â—…oads and divers serpents or whatsoever †Heb. doth â—…tiply feet hath more feet o To wit more than four as caterpillars c. among all creeping things that creep upon the earth them ye shall not eat for they are an abomination 43 * chap. 20. 〈◊〉 Ye shall not make your †Heb. souiâ—… selves abominable with any creeping thing that creepeth neither shall ye make your selves unclean with them that ye should be defiled thereby 44 For I am the LORD your God ye shall therefore sanctifie your selves and * chap. 19. 2. and 20. 7. 〈◊〉 1. 15 16. ye shall be holy p By which he gives them to understand that all these cautions and prohibitions about the eating or touching of these creatures was not for any real uncleanness in them all being Gods good creatures but onely that by the diligent observation of these rules they might learn with greater care to avoid all moral pollutions and to keep themselves from all filthiness of flesh and spirit and particularly from all familiar and intimate converse with notorious sinners for I am holy neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth 45 For I am the LORD that bringeth you up out of the land of Egypt to be your God ye shall therefore be holy for I am holy 46 This is the law of the beasts and of the fowl and of every living creature that †Heb. 〈◊〉 〈◊〉 moveth in the waters and of every creature that creepeth upon the earth 47 To make a difference between the unclean and the clean and between the beast that may be eaten and the beast that may not be eaten CHAP. XII 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel saying If a * chap. 15. 〈◊〉 woman have †Heb. 〈◊〉 conceived seed and born a man-child then * Luk. 2. 〈◊〉 she shall be unclean a Not for any filthiness which was either in the conception or in bringing forth but to signifie the universal and deep pollution of mans nature even from the birth and from the conception seven dayes b For so long or thereabouts nature is employed in the purgation of most women according to the dayes of the separation for her infirmity c i. e. For her monethly infirmity And it may note an agreement therewith not onely in the time Levit. 15. 19. but in the degree of uncleanness which was such that she defiled every thing she touched c. shall she be unclean From uncleanness contracted by the touching or eating of external things he now comes to that uncleanness which ariseth from our selves 3 And in the * Gen. 17. 12. Luk. 1. 59. and 2. 21. Joh. 7. 22. eighth day the flesh of his foreskin shall be circumcised d Which law is here repeated because the womans uncleanness lasting for 7 days was one though not the onely reason why the childs circumcision was put off till the eighth day 4 And she shall then continue e Heb. sit i. e. abide as that word is oft used as Gen. 22. 5. and 34. 10. or tarry at home not go into the Sanctuary in the blood of her purifying f In her polluted and separated estate for the word blood or bloods signifies both guilt as Gen. 4. 10. and uncleanness as here and elsewhere See Ezek. 16. 6. And it is called the blood of her purifying because by the expulsion or purgation of that blood which is done by degrees she is purified three and thirty dayes she shall touch no hallowed thing g She shall not eat any part of the
peace-offerings which she or her husband offered which otherwise she might have done and if she be a Priests wife she shall not eat any of the â—…ithes or first-fruits or part of the hallowed meats which at other times she together with her husband might eat nor come into the sanctuary until the dayes of her purifying be fulfilled 5 But if she bear a maid-child then she shall be unclean two weeks as in her separation and she shall continue in the blood of her purifying threescore and six dayes h The time in both particulars is double to the former not so much from natural causes because the purifications in female births are longer and flower which if it were true yet doth not extend to any such time as here is mentioned as for moral reasons either to be as a blot upon that sex for being the first in mans transgression 1 Tim. 2. 14. or to put an honour upon the Sacrament of Circumcision which being administred to the Males did put an end to that pollution sooner than otherwise had been or to shew the priviledge of the man above the woman and that the women were to be purified sanctified and saved by one of the other sex even by the man Christ Jesus without whom they should have still continued in their impurity 6 And when the dayes of his purifying are fulfilled for a son or for a daughter i For the birth of a son or of a daughter but the purification was for her self as appears from the following verses she shall bring a lamb of the †Heb. son of his year first year for a burnt-offering and a young pigeon or a turtle-dove for a sin offering k Either because of her ceremonial uncleanness which required a ceremonial expiation or for those particular sins relating to the time and state of child-bearing of which she is justly presumed to be guilty which might be many ways unto the door of the tabernacle of the congregation unto the Priest 7 Who shall offer it before the LORD and make an atonement for her and she shall be cleansed from the issue of her blood This is the Law for her that hath born a male or a female l For though there was a difference in the time of her uncleanness for the one and for the other yet both were to be purified one and the same way to note that though all sins and sinners were not equal yet all were to be cleansed by the same means to wit by Christ and by faith See 1 Cor. 7. 14. Gal. 3. 28. 8 * Luk. 2. 24. And if †Heb. her hand find not sufficiency of she be not able to bring a lamb then she shall bring two turtles or two young pigeons the one for the burnt-offering and the other for a sin offering and the priest shall make an atonement for her and she shall be clean CHAP. XIII 1 AND the LORD spake unto Moses and Aaron saying 2 When a man shall have in the skin a For there was the seat of the Leprosy of his flesh a ‖ Or swilling rising a scab or bright spot b Shining like the sâ—…ale of â—… fish as it is in the beginning of a Leprosy and it be in the skin of his flesh like the plague of leprosy c A distemper most frequent in Egypt and Syria c. known also among the Greeks who note that it was not so properly a disease aâ—… a defilement or distemper in the skin whence Christ is not said to heal but to clearse the Lepers that came to him And this distemper is here provided against not because it was worse than others but because it was externally and visibly filthy and because of its infectious nature that hereby we might be instructed to avoid converse with such vitious persons who were likely to infect us * Deut. 17. 8. and 24. 8. then he shall be brought unto Aaron the priest d Not to the Physitian because as was now said it needed not so much healing as cleansing and was rather a ceremonial pollution than a disease and because it belonged to the Priest to cleanse him and therefore to search and discover whether he was defiled and needed cleansing The Priest also was â—…o admit to or exclude from the Sanctuary and therefore to examine who were to be excluded And the discovery of this distemper was not so difficult that it required the Physitians art but the Priest by experience and the observation of those rules might easily make it or unto one of his sons the priests 3 And the priest shall look on the plague e i. e. The sign or appearance of the plague of leprosy And it is observable that the same signs of it are given by Moses here and by the learned Physitians in their works in the skin of the flesh and when the hair in the plague is turned white f And when the Leprosy came to its height not the hair onely but also the skin was turned white as Exod. 4. 6. Numb 12. 10. And this change of colour was an evidence both of the abundance of excrementitious humours and of the weakness of nature as we see in old and sick persons and the plague in sight is deeper than the skin of his flesh g For the Leprosy did consume both the skin and the flesh as appears from 2 King 5. 14. it is a plague of leprosy and the priest shall look on him and †Heb. polluâ—… him pronounce him unclean h Heb. make him unclean i. e. ministerially and declaratively in which sense ministers are said to remit siâ—…s Mat. 16. 19. and to destroy nations Ier. 1. 10. 4 If the bright spot be white in the skin of his flesh and in sight be not deeper than the skin and the hair thereof be not turned white then the priest shall shut up him that hath the plague i For greater assurance to teach Ministers not to be rash nor hasty in their judgments and censures but diligently to search and examine all things before-hand The plague is here put for the man that hath the plague as pride is put for a proud man Ier. 50. 31. and dreamers Ier. 27. 9. seven dayes 5 And the priest shall look on him the seventh day and behold if the plague in his sight be at a stay k This translation is justified by the following clause which is added to explain it Otherwise the words are and may be rendred thus stand or abide in its own colour the Hebrew word being used for colour as well as for sight and the plague spread not in the skin then the priest shall shut him up seven dayes more 6 And the priest shall look on him again the seventh day and behold if the plague be somewhat dark l Which is opposed to the white colour of the leprosy But the word may be rendred have contracted it self
11 And he shall wave the sheaf before the LORD to be accepted for you m That God may accept of you and bless you in the rest of your harvest on the morrow after the sabbath n i. e. After the first day of the feast of unleavened bread which was a Sabbath or day of rest as appears from ver 7. or upon the sixteenth day of the moneth And this was the first of those fifty days in the close whereof was the feast of Pentecost or Whitsuntide the priest shall wave it 12 And ye shall offer that day when ye wave the sheaf an he-lamb o Besides the daily morning and evening sacrifice which it was needless to mention here and besides one of those sacrifices to be offered every day of the seven ver 8. without blemish of the first year for a burnt-offering unto the LORD 13 And the meat-offering thereof shall be two tenth-deals p Or parts to wit of an Ephah i. e. two Omers whereas in other sacrifices of Lambs there was but one tenth deal prescribed Numb 15. 4. The reason of which disproportion may be this that one of the tenth deals was a necessary attendant upon the Lamb and the other was peculiar to this feast and occasion and was an attendant upon that of the sheaf or Corn and was offered with it in thanksgiving to God for the fruits of the Earth of fine flour mingled with oyl an offering made by fire unto the LORD for a sweet savour and the drink-offering thereof q Drink-offerings were added to all burnt-offerings as we may see Numb 15. 5. shall be of wine the fourth part of an hin r The measure appointed for every Lamb Numb 15. 5. This also probably would have been doubled for the reason now mentioned had this been a thank-offering for the vintage as it was for the Harvest 14 And ye shall eat neither bread s Made of new wheat as the nature and reason of the Law sheweth nor parched corn nor green ears t Which were usual not onely for offerings to God as Levit. 2. 14. but also for mans food See Iosh. 5. 11. Ruth 2. 14. 1 Sam. 17. 17. Matth. 12. 1. until the self-same day u Good reason God should be first served and owned as the supream Landlord that ye have brought an offering unto your God it shall be a statute for ever throughout your generations in all your dwellings 15 And * Deut. 16. 9. ye shall count unto you from the morrow after the sabbath x i. e. From the sixteenth day of the moneth and the second day of the feast of unleavened bread inclusively See on ver 11. from the day that ye brought the sheaf of the wave-offering †Or seven wâ—… seven sabbaths y i. e. weeks which are so called by a Synecdoche from the chief day of it both here and Luk. 18. 12. Acts 20. 7. 1 Cor. 16. 2. shall be compleat 16 Even unto the morrow after the seventh sabbath z i. e. After seven weeks or forty nine dayes the morrow after which was the fiftieth day called also Peâ—…ecost shall ye number fifty dayes and ye shall offer a new meat-offering a To wit of new Corn made into loaves as it follows unto the LORD 17 Ye shall bring out of your habitations b i. e. Out of the Corn of your own land for which and for the fruits of it you are now to offer praises unto God And this also as well as the former sacrifice was brought out of the common charge and in the name of the whole nation whence it is said to be brought out of their habitations in the plural number Some conceive two several loaves were brought from every family or as others from every City or Town But this is easily conâ—…uted from ver 18. where we read that with the brâ—…ad to wit the two loaves were to be offered seven Lambs one bullock c. which doubtless was a common oblation and in the name of all two wave-loaves of two tenth-deals c In double proportion as before ver 13. they shall be of fine flour they shall be baken with leaven d Because these were not offered to God but wholly given to the Priests for food See on Levit. 2. 11. and 7. 13. they are the * Exod. 23. 16 19. and 34. 26. Num. 15. 20. and 28. 26. Deut. 26. 2. first-fruits unto the LORD 18 And ye shall offer with the bread seven lambs without blemish of the first year and one young bullock and two rams e In Nâ—…b 28. 11 19. it is two young bullocks and one ram Either therefore it was left to their liberty to chuse which they would offer or one of the bullocks there and one of the rams here were the peculiar sacrifices of the feast-day and the other were attendants upon the two loaves which were the principal and most proper offering at this time And the one may be mentioned there and the other here to teach us that the addition of a new sacrifice did not destroy the former but both were to be offered as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice they shall be for a burnt-offering unto the LORD with their meat-offering and their drink-offerings even an offering made by fire of sweet savour unto the LORD 19 Then ye shall sacrifice * chap. 4. 23. 28. one kid f In Levit. 4. 14. the sin-offering for the sin of the people is a bullock but here a kid c. the reason of the difference may be this because that was for some particular sin of the people but this onely in general for all their sins If it be said then this should have been the better sacrifice as being for far more and possibly greater offences it may be replyed that this is not the onely instance wherein the greater sins are expiated by smaller sacrifices and the smaller sins by greater sacrifices which was to instruct us that sins were not expiated by the sacrifices for any worth in them but onely in respect of Christ and that though all sins are not equal yet they are all expiated by one and the same price even by the blood of Christ. of the goats for a sin offering f In Levit. 4. 14. the sin-offering for the sin of the people is a bullock but here a kid c. the reason of the difference may be this because that was for some particular sin of the people but this onely in general for all their sins If it be said then this should have been the better sacrifice as being for far more and possibly greater offences it may be replyed that this is not the onely instance wherein the greater sins are expiated by smaller sacrifices and the smaller sins by greater sacrifices which was to instruct us that sins were not expiated
principally ordained for their need and for their good even to seek and obtain the pardon of their sins Or 2. Of all their Sabbaths and consequently of this The Jews are supposed to begin every day and consequently their Sabbaths at the evening in remembrance of the creation Gen. 1. 5. as Christians generally begin their days and Sabbaths with the morning in memory of Christs Resurrection 33 And the LORD spake unto Moses saying 34 Speak unto the children of Israel saying * Num. 29. 12. The fifteenth day of the seventh moneth shall be the feast of tabernacles q i. e. Of Tents or Booths or Arbours This feast was appointed principally to remind them of that time when they had no other dwellings in the Wilderness as it is expressed ver 43. and to stir them up to bless God aswell for the gracious conduct and protection then afforded them as for their more commodioâ—… and secure habitations now given them and secondarily to excite them to gratitude for all the fruits of the year newly ended which were now compleatly brought in as may be gathered from â—… 39. Eâ—…od 23. 16. Deut. 16. 13 14. See â—…n insâ—…nce of this fâ—…st 〈◊〉 8. 1â—… for seven dayes unto the LORD 35 On the first day shall be an holy convocation ye shall do no servile work therein 36 Seven dayes ye shall offer an offering r A several offering each day which is particularly described Numb 29. 13 c. made by fire unto the LORD * Ioh. 7. 37. 2 chron 7. 9. on the eighth day s Which though it was not one of the days of this feast strictly taken nor is it here affirmed to be so but on the contrary is expresly said to consist of seven days ver 34 39. nor did they dwell longer in Tabernacles yet in a larger sence it belonged to this feast and is called the great day of the feast Ioâ—… 7. 37. And so indeed it was as for other reasons so because by their removal from their Tabernacles into more fixed and comfortable habitations it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their introduction into and settlement in the land of Canaan which it was most fit and just they should acknowledge with such a solemn day of thanksgiving as this was shall be an holy convocation unto you and ye shall offer an offering made by fire unto the LORD it is a †Heb. day of restraint solemn assembly t Heb. a day of conclusion because it was the end of the feast Ioh. 7 37. or of restraint because they were restrained from servile work and obliged to attendance upon Gods worship or of detention because they were yet detained before the Lord and kept together for his service and not suffered to return to their tents till this was over and ye shall do no servile work therein 37 These are the feasts of the LORD which ye shall proclaim to be holy convocations to offer an offering made by fire unto the LORD a burnt-offering and a meat-offering a sacrifice u i. e. Another sacrifice to wit for a sin-offering as we shall find it Numb 29. 16 19 22 c. called by the general name a sacrifice because it was designed for that which was the principal end of all sacrifices to wit for the expiation of sin and drink-offerings every thing upon his day 38 Beside the sabbaths x i. e. The offerings of the weekly sabbaths by a Metonymy as the day is sometimes put for the actions done in it as Prov. 27. 1. 1 Cor. 3. 13. God will not have any sabbath sacrifice diminished because of the addition of others proper to any other feast And it is here to be noted that though other festival days are sometimes called sabbaths as here ver 39. yet these are here called the sabbaths of the Lord in way of contradistinction to other days of rest to shew that this was more eminently such than other feast-days which also sufficiently appears from the fourth Commandement of the LORD and beside your gifts y Which being here distinguished from free-will-offerings made to the Lord may seem to note what they freely gave to the Priests over and above their first-fruits and tithes or other things which they were enjoyned to give and beside all your vows and beside all your free-will-offerings which ye give unto the LORD 39 Also z Or rather surely as this particle is oft used For this is no addition of a new but onely a repetition of the former injunction with a more particular explication both of the manner and reason of the feast in the fifteenth day of the seventh moneth when ye have gathered in the fruit a Not the corn which was gathered long before but of their trees as vines olives and other fruit-trees which compleated the harvest whence this is called the feast of in-gathering Exod. 23. 16. of the land ye shall keep a feast unto the LORD seven dayes On the first day shall be a sabbath and on the eighth day shall be a sabbath 40 And ye shall take you on the first day the †Heb fruit boughs b Heb. the fruit i. e. fruit-bearing boughs or branches with the fruit on them as the word fruit seems to be taken 2 King 19. 30. Ezek. 19. 12. of goodly trees c To wit the olive myrtle and pine as they are mentioned Nehem. 8. 15 16. which were most plentiful there and which would best preserve their greenness or freshness branches of palm-trees and the boughs of thick trees d Fit for shade and shelter and willows of the brook e Which might do well to mix with the other and in some sort to bind them together And as they made their booths of these materials as is apparent from Nehem. 8. so it seems they did also carry some of these boughs in their hands as is affirmed by Iewish and other antient writers and ye shall rejoyce f Which joy they testified by feasting thanksgiving c. before the LORD your God seven dayes 41 And ye shall keep it a feast unto the LORD seven dayes in the year it shall be a statute for ever in your generations ye shall celebrate it in the seventh month 42 Ye shall dwell in booths g Which were erected in their cities or towns either in their streets or gardens or the tops of their houses Nehem. 8. 16. which were made flat and therefore were proper and fit for that use seven dayes all that are Israelites born shall dwell in booths 43 That your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt I am the LORD your God 44 And Moses declared unto the children of Israel the feasts of the LORD CHAP. XXIV 1 AND the LORD spake unto Moses saying 2 Command
the male twenty shekels and for the female ten shekels 6 And if it be from a month old even unto five years old then thy estimation shall be of the male five shekels of silver and for the female thy estimation shall be three shekels of silver 7 And if it be from sixty years old and above if it be a male then thy estimation shall be fifteen shekels and for the female ten shekels 8 But if he be poorer then thy estimation g If after his vow he be decayed and impoverished and not able to pay the price which thou according to the rules here given requirest of him then he shall present himself before the priest and the Priest shall value him according to his ability h Which God also considered in other cases as Levit 12. 8. Compare 2 Cor. 8. 12. that vowed shall the priest value him 9 And if it be a beast whereof men bring i To wit usually and according to Gods appointment an offering unto the LORD all that any man giveth k i. e. Voweth to give of such unto the LORD shall be holy l i. e. Consecrated to God either to be sacrificed or to be given to the Priest according to the manner of the vow and the intention of him that voweth 10 He shall not alter it nor change it m Two words expressing the same thing more emphatically q. d. He shall in no wise change it neither for one of the same nor of another kind a good for a bad or a bad for a good n Partly because God would preserve the sanctity and reverence of consecrated things and therefore would not have them alienated and partly to prevent abuses of them who on this pretence might exchange it for the worse as reserving the judgement to himself and if he shall at all change beast for beast then it and the exchange thereof o i. e. both the thing first vowed and thing offered or given in exchange This was inflicted upon him as a just penalty for his rashness and levity in such weighty matters shall be holy 11 And if it be any unclean p Either for the kind or for the quality of it if it were such an one as might not be offered The dog onely may seem to be excepted for his price might not be offered See Deut. 23. 18. beast of which they do not offer a sacrifice unto the LORD then he shall present the beast before the priest 12 And the priest shall value it whether it be good or bad †Heb. according to thy estimation O Priest c. as thou valuest it who art the Priest so shall it be 13 But if he will at all redeem it then he shall add a fifth part thereof unto thy estimation 14 And when a man shall sanctifie q To wit by a vow for of that way and manner of sanctification he speaks in this whole chapter his house to be holy unto the LORD r In which case the benefit of it redounded either to the Priests for their maintenance Num. 18. 14. or to the Sanctuary for its reparations or expences then the priest shall estimate it whether it be good or bad as the priest shall estimate it so shall it stand s Supposing that the Priests estimation doth not notoriously swerve from the rules of valuation prescribed by God For if the Priest determined most unrighteously unreasonably as suppose an hundred times more than the true value of it I presume no man is so void of sence as to say they were all bound to stand to the Priests determination in that case Even as in case a mans leprosy was notorious and unquestionable if a Priest should through partiality pronounce him clean this did not make him clean And therefore all those passages of Scripture which leave things to and command men to acquâ—…esce in the determination of the Priest or Priests are to be understood with this exception that their determinations be not evidently contrary to the revealed will of God to whom Priests are subject and accountable Otherwise if the Priests had commanded men to proâ—…ane the sabbath this would have acquitted them from the obligation of Gods command of keeping it holy which is impiouâ—… and absurd to affirm And this consideration will give light to many Scriptures 15 And if he that sanctified it will redeem his house then he shall add the fifth part t Which he might the better do because the Priests did usually put a moderate rare upon it of the mony of thy estimation unto it and it shall be his 16 And iâ—… a man shall sanctifie unto the LORD some part of a field of his possession u i. e. Which is his by inheritance because particular direction is given about purchased lands ver 22 And he saith part of it because it was unlawful to vow away all his possessions because thereby he had disenabled himself from the performance of divers duties by way of sacrifice almesgiving c. and made himself burdensome to his brethren then thy estimation shall be according to the seed thereof x i. e. According to the quantity and quality of the land which is known by the quantity of seed which it can receive and return ‖ Or the land of an homer c. an homer of barley seed shall be valued at fifty shekels of silver y Not to be paid yearly till the year of Jubilee as some would have it but once for all as is most probable 1. because here is no mention of any yearly payment but onely of one payment and we must not add to the text 2. because it is most probable that lands and all things were favourably and moderately valued so that men might be rather encouraged to make such vows upon just occasions than to be deterred from them by excessive impositions But if this were yearly rent it was an excessive rate and much more than the land ordinarily yielded For an Omer is but the tenth part of an Ephah Exod. 16. 36. and therefore not above a pottle of our measure which quantity of seed would not extend very far and in some lands would yield but an inconsiderable crop especially in barley which was cheaper than wheat and which for that reason among others may seem to be here mentioned rather than wheat 17 If he sanctifie his field from the year of Jubile z i. e. Immediately after the year of Jubilee is past according to thy estimation a Now mentioned to wit of 50 shekels for an homer of barley seed it shall stand b i. e. That price shall be paid without diminution 18 But if he sanctifie his field after the Jubile c i. e. Some considerable time after the Jubilee as appears from the following words then the priest shall reckon unto him the mony according to the years that remain even unto the year
may be guessed by their bold attempt upon so numerous a people as Israel was And it is probably thought by the Iewiâ—…h and other Interpreters that Agag was the common name of the Amalekitiâ—…h kings as Ahimelech was of the Philistines and Pharaoh of the Egyptians and Caesar of the Roâ—…s But though this king onely be instanced in yet other kings to wit such as did or should border upon the Israelites are doubtless to be understood above whom the kings and people of Israel sometimes were advanced and oftener should have been if they had not been their own hinderance by their sins Some make this a prophecy of Sauls conquering Agag and his people 1 Sam. 15. 7 8. But the words seem to be more general and to signifie a greater honour and advantage to Israel than that was and his kingdom shall be exalted 8 * chap. 23. 22. God brought him forth out of Egypt he hath as it were the strength of an unicorn he shall eat up the nations his enemies and shall break s Or â—…nbone or take out i. e. shall eat the flesh to the very bones and then break them also their bones and pierce them through with his arrows 9 * Gen. 49. 9. He couched he lay down t Having conquered his enemies the Canaanites and theâ—… land he shall quietly and securely rest and settle himself there as a lion and as a great lion who shall stir him up u i. e. Awake or provoke him * Gen. 12. 3. and 27. 29. Blessed is he that blesseth thee and cursed is he that curseth thee 10 And Balaks anger was kindled against Balaam and he smote his hands together x A sign of great anger Ezek. 21. 17. and 22. 13. and Balak said unto Balaam I called thee to curse mine enemies and behold thou hast altogether blessed them these three times 11 Therefore now flee thou to thy place y Whence I sent for thee Numb 22. 5. I thought to promote thee unto great honour but lo the LORD z Whose commands thou hast preferred before my desires and interest and therefore seek thy recompence from him and not from me hath kept thee back from honour 12 And Balaam said unto Balak Spake I not also to thy messengers which thou sentest unto me saying 13 * chap. 22. 18. If Balak would give me his house full of silver and gold I cannot go beyond the commandment of the LORD to do either good or bad †Gr. of myself chap. 16. 28. of mine own mind but what the LORD saith that will I speak 14 And now behold I go unto my people come therefore and * Mie 6. 5. I will advertise thee a Or inform thee to wit concerning future things as it here follows for this word seems inseparably joyned with the following Others give thee counsel and tell thee what this people c. So it is a short and defective speech such as we have Exod. 4. 5. and 13. 8. And by counsel they understand that which is related Numb 25. 1 2. which was done by Balaams counsel Numb 31. 16. Revel 2. 14. But the former sence is more unforced and agreeable to the following words as they ly what this people shall do to thy people in the latter dayes b Not in thy time therefore thou hast no reason to fear but in succeeding ages as 2 Sam. 8. 2. c. 15 And he took up his parable and said Balaam the son of Beor hath said and the man whose eyes were open hath said 16 He hath said which heard the words of God and knew the knowledge of the most High which saw the vision of the Almighty falling into a trance but having his eyes open 17 I shall c Or I have seen or do see for the future is oft put for other times or tenses he speaks of a prophetical sight like that of Abrahams who saw Christs day Ioh. 8. 56. see him d To wit the star and scepter as it here follows i. e. a great and eminent prince which was to come out of Israels loyns either 1. David who first did the things here spoken of 2 Sam. 8. 2. Psal. 60. 8. and 108. 9. and some of the kings of Iudah and Israel after him for it is not necessarily understood of one particular person or 2. the Messias as both Iewish and Christian interpreters expound it who most eminently and fully performed what is here said in destroying the enemies of Israel or of Gods Church who are here described under the names of the nearest and fiercest enemies of Israel which he doth partly by himself by his word and spirit and spiritual plagues and partly by his ministers those princes whom he makes nursing-fathers to his Church and scourges to his enemies And to him alone agrees the foregoing verb properly I shall see him to wit in my own person or with the eyes of my own body as every eye shall see him Rev. 1. 7. when he comes to judgement Nor can it seem strange that Balaam should speak of such high and remote things seeing he foresaw and foretold these things by the revelation of the spirit of God by which also he foresaw the great felicity of good men and the miserable state of bad men after death and judgment Numb 23. 10. but not now e Not yet but after many ages I shall behold him but not nigh there shall come a * Mat. 2. 2. star f A title oft given to princes and eminent and illustrious persons and particularly to the Messias Rev. 2. 28. and 22. 16. out of Jacob and a * Psal. 110. â—… Scepter g i. e. A scepter-bearer a king or ruler even that scepter mentioned Gen. 49. 10. shall rise out of Israel and shall ‖ Or 〈◊〉 through thâ—… princes of 〈◊〉 smite the corners h Either 1. literally the borders which by a Synecdoche are oft used in Scripture for the whole country to which they belong as Exod. 8. 2. Psal. 74. 17. and 147. 14. Ier. 15. 13. and 17. 3. Or 2. metaphorically to wit Princes and rulers who ate sometimes compared to corners as Zach. 10. 4. and Christ himself is called a corner stone because he unites and supports the building But I prefer the former sence of Moab and destroy all the children of Sheth i Which seems to be the name of some then eminent though now unknown place or prince in Moab where there were many princes as appears from Numb 23. 6. Amos 2. 3. there being innumerable instances of such places or persons sometimes famous but now utterly lost as to all monuments and remembrances of them 18 And * 2 Sam. 8. 〈◊〉 Psal. 60. 8 â—… Edom shall be a possession d Which was also foretold Gen. 25. 23. and in part fulfilled 2 Sam. 8. 14. 1 Chron. 18. 13. but more fully by Christ Amos 9. 12. Obad. ver 18. who
God unto all Israel b To wit by the Heads or Elders of the several Tribes or others who were to communicate these discourses to all the people in several Assemblies on this side Jordan in the wilderness in the plain c Either 1. In the vast desert of Arabia But that is no where called a plain Or rather 2. In the plain of Moab as may appear by comparing this with v. 5. and Numb 22. 1. and Deut. 34. 8. Obj. That was far from the Red-Sea here mentioned Answ. The word Suph here used doth not signifie the Red-Sea which is commonly called jam-suph and which was at too great a distance but some other place now unknown to us as also most of the following places are so called from the Reeds or Flags or Râ—…hes which that word signifies that grew in or near it which reason of the name being common to other places with the Red-Sea it is not strange if they got the same name Compare Numb 21 14. over against the ‖ Oâ—… Zuph Red sea between Paran d Not that Numb 10. 12. Which there and elsewhere is called the Wilderness of Paran and which was too remote but some other place called by the same name than which nothing more usual and Tophel and Laban e Places not mentioned elsewhere and Hazeroth f Of which see Numb 11. 35 and 33. 17 18. And these places seem to be the several bounds and limits not of the whole Country of Moab but of the plain of Moab where Moses now was and spake these words and Dizahab 2 There are eleven days journey g This is added to shew that the reason why the Israelites in so many years were advanced no further from Horeb than to these plains was not the great distance of the places or length of the way which was but a journey of eleven days at most but because of their rebellions as is mentioned before and repeated in this book from Horeb h Or Sinai the place where the Law was given which is promiscuously called by both those names by the way of mount Seir i Or Mount Edom i. e. the mountainous Country of Seir which was first possessed by the Horims and afterwards by the Edomites Deut. 2. 12. unto Kadesh barnea k Which was not far from the borders of Canaan See Gen. 16. 14. Numb 13. 26. 3 And it came to pass in the fortieth year in the eleventh month l Which was but a little before his death on the first day of the month that Moses spake unto the children of Israel according unto all that the LORD had given him in commandment unto them 4 * Numb 21. 24 33. After he had slain Sihon the King of the Amorite which dwelt in Heshbon and Og the King of Bashan which dwelt at * Josh. 13. 31. Astaroth in Edrei m His palace or Mansion-house was at Astharoth and he was slain at Edrei Numb 21. 33. of both these places see Gen. 14. 5. Jos. 13. 31. 5 On this side Jordan in the land of Moab ‖ Or willed to declare that is willingly declared See Joh. 6. 21. Gr. began Moses to declare this law saying 6 The LORD our God spake unto us in Horeb saying ye have dwelt long enough in this mount i Of Horeb where they continued about a years space Exod. 19. 1. Numb 10. 11 12. 7 Turn ye and take your journey and go to the mount of the Amorite k i. e. To the mountainous Country where the Amorites dwelt which is opposed to the plain here following where others of them dwelt And this is first mentioned because it was in the borders of the land See below v. 19 20. The divers pâ—… or bounds of the land are here mentioned and unto †Heb. All his Neighbours all the places nigh thereunto in the plain in the hills and in the vale and in the south and by the sea-side to the land of the Canaanite and unto Lebanon unto the great river the river †Heb. Of Euphrates Euphrates 8 Behold I have †〈◊〉 given set the land before you l Heb. before your faces it is open to your view and to your possession there is no impediment in the way See of this phrase Gen. 13. 9. and 34. 10. go in and possess the land which the LORD sware unto your fathers * 〈◊〉 12. 7. 〈◊〉 17 7 〈◊〉 18. 26. 〈◊〉 28. 13. Abraham Isaac and Jacob to give unto them and to their seed after them 9 And I spake unto you at that time m i. e. About that time to wit a little before their coming to Horeb. Exod. 18. 18. saying I am not able to bear you my self alone 10 The LORD your God hath multiplyed you and behold ye are this day as the stars of heaven for multitude 11 * 2 Sam. 24. 3. The LORD God of your fathers make you a thousand times so many moe as ye are and bless you * Gen. 15. 5. 22. 17. 26. 4. Exod. 32. 13. as he hath promised you 12 How can I my self alone bear your cumbrance and your burden n The trouble of ruling and managing so perverse a people and your strife o Either your quarrellings with God or rather your coatentions amoung your selves for the determination whereof the Elders were appointed 13 †Heb. 〈◊〉 Take ye wise men and understanding p Persons of Knowledge Wisdom and Experience and known q Men Famous and had in reputation for ability and integrity for to such they would more readily submit among your tribes and I will make them rulers over you 14 And ye answered me and said The thing which thou hast spoken is good for us to do 15 So I took the chief r Not in Authority which yet they had not but in endowments for good government of your tribes wise men and known and †Heb. gave made them heads over you captains over thousands and captains over hundreds and captains over fifties and captains over tens and officers s Inferiour Officers that were to attend upon the Superiour Magistrates and to execute their decrees among your tribes 16 And I charged your judges at that time saying Hear the causes between your brethren and * Joh. 7. 24. judge righteously between every man and * Lev. 24. 22. his brother and the stranger that is with him t That converseth or dealeth with him To such God would have justice equally administred as to his own people partly for the honour of Religion and partly for the interest which every man hath in matters of common right 17 * Lev. 19. 15. chap 16. 19. 1 Sam. 16. â—… Prov. 24. 23. Ye shall not †Heb. acknowledge faces respect persons u Heb. Not know or acknowledge Faces i. e. Not give sentence according to
mentioned v. 8. were to be decided And the High-Priest was commonly one of that number and may seem to be understood here under the Priests whereof he was the chief and unto the judg t This Iudge here is either 1. The supream civil Magistaate who was made by God the keeper of both Tables and was by his Office to take care for the right administration both of justice and of Religion who was to determine causes and suits by his own skill and authority in civil matters and by the Priests direction in spiritual or sacred causes But this seems obnoxious to some difficulties because this Judge was obliged to dwell in the place of Gods Worship which the civil Magistrate was not and oft times did not 2 This Judge is one whose Office it was to expound and teach others the Law of God as it here follows v. 11. therefore not the civil Magistrate Or 2. The High-Priest who was obliged to live in this place to whom it belonged to determine some at least of those controversies mentioned v. 8. and to teach and expound the Law of God And he may be distinctly named though he be one of the Priests partly because of his eminency and superiority over the rest of them as after all Davids enemies Saul is particularly mentioned Psal. 18. title and partly to shew that amongst the Priests he especially was to be consulted in such cases But this also seems liable to objections 1. That he seems to be included under that general expression of the Priests and Levites 2. That the High-Priest is never in all the Scripture called simply the Iudge but generally called the Priest or the High-Priest or chief-Priest or the like and it is most probable if Moses had meant him here he would have expressed him by some of his usual Names and Titles and not by a strange Title which was not likely to be understood 3. That divers controversies between blood and blood plea and plea stroke and stroke were not to be determined by the High-Priest but by other Persons as appears by Exod. 18. 22. Deut. 1. 16 17. Or 3. The Sanhedrim or Supreme Councel which as was said before consisted partly of Priests and partly of wise and learned persons of other tribes as is confessed by all the Iewish and most other writers And so this is added by way of explication partly to shew that the Priests and Levites here mentioned as the persons to whom all hard controversies are to be referred are not all the Priests and Levites which should reside in Ierusalem but onely such of them as were or should be Members of that great Councel by whom together with their fellow-Members of other Tribes these causes were to be decided partly to intimate that that great Councel which had the chief and final determination of all the abovesaid controversies was a mixed assembly consisting of wise and good men some Ecclesiastical and some Secular as it was most meet it should be because many of the causes which were brought unto them were mixed causes As for the Conjunctive particle and that may be taken either disjunctively for or as it is Exod. 21. 15 17. compared with Matt. 15. 4. and Numb 30. 5 6. compared with Matt. 12. 37. and Levit. 6. 3 5. 2 Sam. 2. 19. 21. or exegetically for that is or to wit as Iudg. 7. 24. 1 Sam. 17. 40. and 28. 3. 2 Chron. 35. 14. and so the sence may be the Priests the Levites or the Iudge as it is v. 12. or the Priests the Levites that is the Iudge or the Iudges appointed for this work And though the word Iudge be of the singular number and may seem to denote one person yet it is onely an Enallage or change of the number the singular for the plural Iudges which is most frequent as Gen. 3. 2 7. and 49. 6. 1 Sam. 31. 1. 1 King 10. 22. and 2 King 11. 10. compared with 2 Chron. 9. 21. and 23. 9. and in the Hebrew 1 Chron. 4. 42. where divers Officers are called one Head And so it is most probably here 1. Because the following words which belong to this run altogether in the plural number they they they c. here and v. 10 11. 2. Because here is the same Enallage in the other branch the same person or persons being called the Priests here and the Priest v. 12. 3. Because for the judge here is put the Iudges Deut. 19. 17. where we have the same phrase used upon the same or a like occasion the men between whom the controversie is shall stand before the Lord before the Priests and the Iudges which shall be in those dayes Nor is it strange but very fit and reasonable that so many persons being all united in one body and to give judgment or sentence by the consent of all or the greatest part should be here called by the name of one Iudge as indeed they were and for that reason the Priests are spoken of in the plural number because they were many as also the other members of that Assembly were and the Iudge in the singular number because they all constituted but one Judge that shall be in those dayes and enquire and they shall shew thee the sentence of judgment u Heb. The word or matter of judgment i. e. the true state and right of the cause and what judgment or sentence ought to be given in it 10 And thou shalt x i. e. Thou shalt pass sentence for he speaks to the inferiour Magistrates as was before noted who were to give sentence and came hither to be advised about it do according to the sentence which they of that place which the LORD shall choose shall shew thee and thou shalt observe to do y It is very observable that this place doth not speak of all controversies of faith as if they were to believe every thing which they should teach but onely of some particular matters of practise and strife between man and man to which it is plainly limited v. 8. And they are not here commanded to believe but onely to do which is thrice repeated according to all that they inform thee 11 According to the sentence of the law which they shall teach thee z These words are a manifest limitation of the foregoing assertion that they were to do according to all that the Judge or Judges informed him And they seem to limit and regulate 1. The Judges in their sentence that they shall not upon pretence of this supreme Authority put into their hands presume to teach or direct otherwise than the Law prescribes 2. The people in their obedience that they shall not simply obey them in all things but so far forth as their sentence is according to the Law and Word of God but not when their commands are evidently contrary to Gods Law for then say even Popish Commentatours on this place they must obey God rather than Man And this
incestuous or any prohibited mixtures of man and woman Obj. 1. This Law seems harsh and too severe for the innocent Bastard Ans. 1. It was onely an exclusion from Government which was a tolerable burden 2. It was a necessary caution to prevent and brand the sin of uncleanness to which the Jews were more than ordinarily prone Obj. 2. Pharez and Iephthe were both Bastards yet advanced to great Honour and Authority Answ. God gives laws to us and not to himself and therefore he might when he saw fit confer what favour or power he pleased upon any such person as he did to these But some add that the Hebrew word mamzer signifies not every Bastard but a Bastard born of any strange Woman as the word may seem to intimate and as such persons generally seem to have been because of that special provision that there should be no whore of the daughters of Israel as it is here below v. 17. shall not enter into the congregation of the LORD even to his tenth generation d Or his tenth generation as it is in the Hebrew and so in the following verses shall he not enter into the congregation of the LORD 3 * Neh. 13. 1. An Ammonite or Moabite e This may be understood either 1. Of the Males onely or the children of such fathers as Interpreters commonly take it Or rather 2. Of Females also or of all that were born either of such Fathers or Mothers as may be gathered from Ezra 10. and Nehem. 13. where the Children of strange Wives were separated from Israel no less than the Children of strange fathers And it is an allowed maxime that the birth follows the belly And whereas the Children of Rahab and Ruth are produced to the contrary it may be said as it was before that these were extraordinary instances and that God when he pleased might exempt any particular person of them from this curse though the Israelites might not do so shall not enter into the congregation of the LORD even to their tenth generation shall they not enter into the congregation of the LORD for ever f So it seems to note the Immutability and perpetuity of this Law that it should be inviolably observed in all succeeding ages and not dispensed with for any merit in the persons or any pretence whatsoever But why then should this clause be added onely here seeing the foregoing laws are as inviolable as this It seems therefore to extend the duration of this exclusion of them from the Congregation of the Lord beyond what was said at first and to be added by way of aggravation even to their tenth generation shall they not enter yea even for ever i. e. they shall never enter as it is expressed without any mention of the tenth Generation Neh. 13. 1. that they should not come into the Congregation of God for ever 4 Because they met you not with bread and with water in the way g As the manner of those times was to waite and provide for Strangers and Travellers see Gen. 14. 18. and 18. 2 3. and 19. 1 2. Iudg. 19. 18 19 20 21. which was the more necessary because in those times and Countries there were no such publick houses of entertainment as now there are among us Their fault then was unmercifulness to Strangers and Pilgrims and Afflicted Persons which was aggravated both by their relation to the Israelites as being the children of Lot and by the special kindness of God and of the Israelites to them in not fighting against them as they had just occasion to do and as they did by others Deut. 2. Obj. Qu. How doth this agree with Deut. 2. 28 29. where the Moabites which dwell in Ar are said to have sold them meat and drink Answ. 1. It is one thing voluntarily to meet them and kindly to relieve them with bread and water which they are here denyed to have done and a quite differing thing to sell them bread and water when they are upon their very borders and their own interest forced them to do so 2. It may seem that it was onely these Moabites that dwelt in Ar did so as is said Deut. 2. 29. and that all the rest of the people neglected or refused to do it and therefore the sin being so general and national no wonder if the punishment be so too 3 These and the following words both here and Nehem. 13. 1. are to be taken distributively and this first member of the verse belongs to the Ammonites who did not meet them with bread c. and the latter part to the Moabites who together with the Miaianites but not with the Ammonites hired Balaam c. when ye came forth out of Egypt and * Num. 〈◊〉 because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia to curse thee 5 Nevertheless the LORD thy God would not hearken unto Balaam but the LORD thy God turned the curse into a blessing unto thee h i. e. Forced Balaam to bless thee who was hired and inclined to curse thee if possibly he could because the LORD thy God loved thee 6 Thou shalt not seek their peace i i. e. Make no Contracts either by Marriages or Leagues or commerce with them but rather shalt constantly keep a jealous eye over them as enemies who will watch every opportunity to ensnare or disturb thee This counsel was now the more necessary because a great part of the Israelites lived beyond Iordan in the borders of those people and therefore God sets up this wall of partition betwixt them as well knowing the mischief of bad Neighbours and Israels proneness to receive infection from them Each particular Israelite is not hereby forbidden to perform any Office of humanity to them but the body of the Nation are forbidden all friendly and familiar conversation with them nor their †Heb. â—… prosperity all thy dayes for ever 7 Thou shalt not abhor an Edomite k The children of Edom onely the Amalekites are excepted by Gods particular order and upon special reason Deut. 25. 17 18 19. for he is thy brother l By Esau Iacobs brother thou shalt not abhor an Egyptian because thou wast a stranger in his land m And didst receive habitation protection and provision from them a long time which kindness thou must not forget for their following persecution It is ordinary with great men and others that one injury or offence blots out the remembrance of twenty courtesies but God doth not deal so with us nor will he have us to deal so with others but commands us to overlook and forget injuries and to remember kindnesses 8 The children that are begotten of them shall enter into the congregation of the LORD in their third generation n Supposing their Grand-father or great Grand-father turned Proselyte and the Children continue in that faith received by such ancestours 9 When the host goeth forth against
revenges upon the enemies i. e. I will take vengeance upon all mine enemies yea upon the head or heads of them 43 ‖ Or praise 〈◊〉 people ye 〈◊〉 or sing ye * Rom. 15. 10. Rejoyce O ye nations with his people c This translation is justified by St. Paul Rom. 15. 10. the particle with being oft understood as Lev. 26. 42. He calls upon the nations to rejoyce and bless God for his favours and especially for the last wonderful deliverance which shall be given to the Iews when they shall be converted unto the Gospel in the last days which they have all reason to do not onely from that duty of sympathy which they owe to all people and especially to Gods antient people whereby they are to rejoyce with them that rejoyce but because of that singular advantage and happiness which all nations will have at that time and upon that occasion Or rejoyce O ye Gentiles his people i. e. O you Gentiles who once were not Gods people but now are his people do you rejoyce for Gods mercies to the Iews his antient people bless God for their conversion and salvation for he will avenge the blood of his servants and will render vengeance to his adversaries and will be merciful unto his land and to his people 44 And Moses came and spake all the words of this song in the ears of the people he and ‖ Or Ioshua Hoshea d Or Ioshua who is here joyned with Moses in this action because though Moses onely spake the words yet Ioshua consented to them and it may be afterwards repeated them this being not a song to be sung once for all but a standing monument which was written and kept for future use Deut. 31. 22 c. and to be repeated again and again upon solemn occasions which Ioshua and other succeeding Magistrates were to take care of the son of Nun. 45 And Moses made an end of speaking all these words to all Israel 46 And he said unto them * chap. 6. 6. 11. 18. Set your hearts unto all the words which I testifie among you this day which ye shall command your children to observe to do all the words of this law 47 For it is not a vain thing for you e It is not an unprofitable or contemptible work I advise you to but well worthy of your most serious care oft to remember and diligently to consider it because it is your life and through this thing ye shall prolong your dayes in the land whither ye go over Jordan to possess it 48 * Num. 27. 12. And the LORD spake unto Moses that self-same day saying 49 Get thee up into this mountain Abarim unto mount Nebo f Nebo was a ridge or top of the mountains of Abarim See on Numb 27. 12. Deut. 3. 27. which is in the land of Moab that is over against Jericho and behold the land of Canaan which I give unto the children of Israel for a possession 50 And die in the mount whither thou goest up and be gathered unto thy people as * Num. 20. 25 28. 33. 38. Aaron thy brother died in mount Hor and was gathered unto his people 51 Because * Num. 20. 12 13. 27. 14. ye trespassed against me among the children of Israel at the waters of ‖ Or strife at Kadesh Meribah-kadesh in the wilderness of Zin because ye sanctified me not in the midst of the children of Israel 52 Yet thou shalt see the land before thee but thou shalt not go thither unto the land which I give the children of Israel CHAP. XXXIII 1 AND this is the blessing wherewith Moses the man of God blessed a He is said to bless them ministerially partly by praying to God with faith for his blessing upon them partly by foretelling the blessings which God would confer upon them for the Prophers are oft said to do what they foretel should be done as Gen. 49. 7. Ier. 1. 10. Ezek. 43. 3. Hos. 6. 5. And Moses calls himself here the man of God i. e. the servant or prophet or minister of God as this phrase signifies 1 Sam. 9. 6 7. 1 Tim. 6. 11. to acquaint them that the following prophecies were not his own inventions but divine inspirations the children of Israel b i. e The several tribes onely Simeon is omitted either 1. in detestation of their parent Simeon his bloody and wicked carriage for which Iacob also gives that tribe a curse rather than a blessing in Gen. 49. But as for Levi who is joyned with him in that censure and curse Gen. 49. 5 6 7. he is here separated from him and exempted from that curse and blessed with an eminent blessing for a singular and valuable reason expressed here v. 8 9. whereas Simeons tribe had been so far from expiating their fathers crime that they added new ones their Prince being guilty of another notorious crime Numb 25. 6 14. and his tribe too much concurring with him in such actions as Interpreters gather from the great diminution of the numbers of that tribe which were 59300 in Num. 1. 23. and but 22200 in Num. 26. 14. which was near 40 years after Or 2. because that Tribe had no distinct inheritance but was to have his portion in the Tribe of Iudah as he had Ios. 19. 1. and therefore he must needs partake with them in their blessings before his death 2 And he said The LORD came c To wit to the Israelites i. e. manifested himself graciously and gloriously among them from Sinai d i. e. Beginning at Sinai where the first and most glorious appearance of God was and so going on with them to Seir and Paran Or to Sinai the particle mem oft signifying to as is evident by comparing Isa. 59. 20. with Rom. 11. 26. 1 King 8. 30. with 2 Chron. 6. 21. and 2 Sam. 6. 2. with 1 Chron. 13. 6. See also Gen. 2. 8. and 11. 2. and 13. 11. 1 Sam. 14. 15. Or in Sinai mem being oft put for beth in as Exod. 25. 18. Deut. 15. 1. Iob 19. 26. Psal. 68. 29 and 72. 16. and rose up e He appeared or shewed himself as the Sun doth when it riseth from Seir f i. e. From the mountain or land of Edom which is called Seir Gen. 32. 3. and 36. 8. Deut. 2. 4. to which place the Israelites came Num. 20. 14 c. and from thence God led them on towards the land of promise and then gloriously appeared for them in subduing Sihon and Og before them and given their countries unto them Which glorious work of Gods is particularly celebrated Iudg. 5 4. But because the land of Seir or Edom is sometimes taken more largely and so reacheth even to the Red-sea as appears from 1 King 9. 26. and therefore mount Sinai was near to it and because Paran which here follows was also near Sinai as being the next
d The second time to give them more particular Directions as they had given them a general notice Iosh. 1. 10 11. 3 And they commanded the people e In Ioshua's name and by his Authority saying When ye see the ark of the Covenant of the LORD your God and the Priests the Levites f Who were not only Levites but Priests also For although the Levites were to carry the Ark Numb 4. yet the Priests might perform that Office and did so upon some solemn occasions as here and Iosh. 6. 6. Chap. 3. 3. bearing it then ye shall remove from your place and go after it g Towards Iordan to go over it in such manner as I am about to describe Till this time the Ark went in the middle of the cloudy Pillar probably being now vanished now it goes in the Front 4 Yet there shall be a space between you and it about two thousand cubits h Which make a thousand yards and at which distance from it the Israelites seem to have been encamped in the Wilderness And because they generally went from their Tents to the Ark to worship God especially on the Sabbath-days hence it hath been conceived that a sabbath-Sabbath-days journey reached only to 2000. Cubits But that may be doubted for those who encamped nearest the Ark were at that distance from it and came so far but the most were further from it and their sabbath-Sabbath-days journey was considerably longer by measure come not near unto it i Partly from the reverent respect they should bear to the Ark and partly for the following reason that ye may know the way by which ye must go k That the Ark marching so far before you into the River and standing still there till you pass over may give you the greater assurance of your safe passage for ye have not passed this way †heretofore ‡ Heb. 〈◊〉 yesterday and the third 〈◊〉 5 And Joshua said l Or rather had said to wit the day before their passage for it follows to morrow c. unto the people * Exod. 19 14 15. Lev. 20. 7. Num. 11. 18 Chap. 7. 13. 1 Sam. 16. â—… Joel 2. 16. sanctifie your selves m Both in Soul and Body that you may be meet to receive such a favour and with more Attention and Reverence observe and ponder this great Work and fix it in your Hearts and Memories See on Exod. 19. 10. Lev. 20. 7. for to morrow the LORD will do wonders among you 6 And Joshua spake unto the priests saying Take up n To wit upon your shoulders for so they were to carry it Numb 7. 9. the ark of the covenant and pass over before the people o Not in the middle of them as you used to do And they took up the ark of the covenant and went before the people 7 And the LORD said unto Joshua This day will I begin to magnifie thee in the sight of all Israel p i. e. To gain thee Authority and Reputation among them as the person whom I have set in Moses his stead and by whom I will conduct them to the Possession of the promised Land that they may know that * Chap. 1. â—… as I was with Moses so I will be with thee 8 And thou shalt command the Priests that bear the Ark of the Covenant saying When ye are come to the brink q Heb. to the extremity so far as the River then spread it self which was now more than ordinary v. 15. of the water of Jordan ye shall stand still in Jordan r Within the waters of Iordan in the first entrance into the River where they stood for a season till the River was divided and then they went into the midst of it as it is implyed v. 17. and there abode till all the people were passed over as it follows in the History 9 And Joshua said unto the children of Israel Come hither s To the Ark or Tabernacle the place of publick Assemblies and hear the words of the LORD your God t Who is now about to give a proof that he is both the Lord the Omnipotent Governour of Heaven and Earth and all Creatures and your God in Covenant with you having a tender care and true affection for you 10 And Joshua said Hereby ye shall know u To wit by experience and sensible evidence that the living God x Not a dull dead sensless and unactive God such as the gods of the Nations are but a God of life and power and activity to watch over you and work for you is among you y Is present with you to strengthen and help you as the Phrase signifies Exod. 17. 7. Deut. 31. 17. Iosh. 22. 31. and that he will without fail drive out from before you the Canaanite and the Hittite and the Hivite and the Perizzite and the Girgashite and the Amorite and the Jebusite 11 Behold the ark of the covenant of the LORD of all the earth passeth over before you into Jordan z Into part of the River 12 Now therefore take ye twelve men a For the work described Iosh. 4. 2 3. out of the Tribes of Israel out of every Tribe a man 13 And it shall come to pass assoon as the soles of the feet of the priests that bear the ark of the LORD b That so it may appear that this is the Lords doing and that in pursuance and for the accomplishment of his Covenant made with Israel the Lord of all the earth c The Lord of all this terrestrial Globe made of Earth and Water who therefore can dispose of this River and the adjoyning Land as he pleaseth shall rest in the waters of Jordan that the waters of Jordan shall be cut off from the waters that come down from above d The Waters which now are united shall be divided and part shall flow down the Channel towards the Dead-Sea and the other part that is nearer the Spring or Rise of the River and flows down from it shall stand still and they * Psal. 114. 3. shall stand upon an heap e Being as it were congealed as the Red-Sea was Exod. 15. 8. and so kept from overflowing all the Country 14 And it came to pass when the people removed from their tents to pass over Jordan and the priests bearing the * Act. 7. 45. ark of the covenant before the people 15 And as they that bare the ark were come unto Jordan and the feet of the priests that bare the ark were dipped in the brim of the water for * 1 Chron. 12. 15. Jer. 12. 5. 49. 19. Jordan overfloweth all his banks all the time of harvest f Which is also noted 1 Chron. 12. 15. Ecclus. 24. 36. and by Aristoeas in his History of the LXX Interpreters This is meant not of the Wheat-harvest but of the Barley-harvest which was before
same of him and all that he did in Egypt m They cunningly mention those things only which were done some time since and say nothing of the dividing of Iordan nor of the destruction of Iericho and Ai as if they lived so far off that the same of those things had not yet reached them 10 And * Numb 〈◊〉 24 33. all that he did to the two kings of the Amorites that were beyond Jordan to Sihon king of Heshbon and to Og king of Bashan which was at Ashtaroth 11 Wherefore our elders and all the inhabitants of our country spake to us saying Take victuals * Heb. 〈◊〉 〈◊〉 hand with you for the journey and go to meet them and say unto them We are your servants therefore now make ye a league with us 12 This our bread we took hot for our provision out of our houses on the day we came forth to go unto you but now behold it is dry and it is mouldy 13 And these bottles of wine which we filled were new and behold they be rent and these our garments and our shooes are become old by reason of the very long journey 14 And * Or 〈◊〉 â—…ceived 〈◊〉 men by 〈◊〉 of their 〈◊〉 al 's the men n i. e. The Princes as before v. 7. took of their victuals o Not from their want or any desire they could have to such unpleasant and unwholsome food nor as a Ceremony usual in making Leagues for that was not now done but in the next verse but that they might examine the truth of what they said and asked not counsel at the mouth of the LORD p As they ought to have done upon all such weighty and doubtful occasions So they are accused of rashness and neglect of their Duty For though it is probable if God had been consulted he would have consented to the sparing of the Gibeonites yet it should have been done with more caution and an obligation left upon them to embrace the true Religion which here was omitted 15 And Joshua made peace with them and made a league with them to let them live q i. e. That they would not destroy them Some question whether this League was lawful and obliging because it is contrary to a positive and precedent law of God by which they were enjoined to make no peace with them but utterly to destroy them Exod. 23. 32. and 34. 12. c. But this law seems to admit of some exception and favourable interpretation and that taken from the reason and soul of that Law which was this that the Israelites might not be tainted with their Idolatry and other Abominations by cohabitation with them and therefore when that reason ceased i. e. if they were willing to relinquish their Possessions and Idolatry and other wickedness and to embrace the true Religion they might be spared And tho this Law was delivered in general terms because God foresaw that the Israelites would be most prone to err on that hand by sparing those whom they should destroy yet that it was to be understood with an exception of Penitents and true Converts might easily be gathered both from the example of Rahab and from the Tenor of Divine Threatnings which though absolutely deliverâ—…d allow of this exception as appears from Ier. 18. 7 8. Ionah 3. 4. and from the great kindness and favour which God hath manifested unto all true Penitents in delivering them from evils threatned to them and inflicted upon others which kindness of God we also are obliged to imitate by vertue of that natural and moral Law of God implanted in us and revealed to us to which such positive Commands as this of killing the Canaanites must give place And that this League was lawful and obliging may seem probable 1. Because Ioshua and all the Princes upon the review concluded it so to be and spared them accordingly v. 19 20 22 23. 2. Because God punished the violation of it long after 2 Sam. 21. 1. 3. Because God is said to have hardened the hearts of all other Cities not to seek Peace with Israel that so he might utterly destroy them Ios. 11. 19 20. which seems to imply that their utter Destruction did not necessarily come upon them by vertue of any absolute and peremptory Command of God to destroy them but by their own obstinate hardness whereby they neglected and refused to make Peace with the Israelites Obj. This League was grounded upon a Deceit and Errour of the persons which also they had entred a caution against v. 7. Ans. Their supposition that they were Canaanites was indeed a part of the foregoing Discourse v. 7. and the Israelites rested satisfied with their Answer and believed they were not and so entred into the League but that League was absolute not suspended upon that or any other condition and the error was not about the persons but about the Country and People to which they belonged which was not material to this Contract no more than it is to a Contract of Marriage that the one person believed the other to be of another Country or Family than indeed they were and the princes of the congregation sware unto them 16 ¶ And it came to pass at the end of three days r i. e. At the last of them or upon the third day as it is said v. 17. and so this Phrase is elsewhere used as Deut. 14. 28. and 31. 10. Or it may be properly understood that after three days they heard this and on the day after they heard this they came to their Cities as is said v. 17. after they had made a league with them that they heard that they were their neighbours and that they dwelt among them 17 And the children of Israel journeyed and came unto their cities on the third day now their cities were Gibeon and Chephirah and Beeroth and Kirjath jearim s Which Cities were subject to Gibeon which was the Royal City Ios. 10. 2. 18 And the children of Israel smote them not because the princes of the congregation had sworn unto them by the LORD God of Israel and all the congregation murmured against the Princes t Partly from that proneness which is in people to censure the actions of their Rulers partly because they might think the Princes by their rashness had brought them into a Snare that they could neither Kill them for fear of the Oath nor Spare them for fear of Gods Command to the contrary and partly from their desire of the Possession and Spoil of these Cities of which they thought themselves hereby deprived 19 But all the princes said unto all the congregation We have sworn unto them by the LORD u They plead not the lawfulness nor the prudence of the action but only the Obligation of an Oath of which though it was procured by Fraud they perceived the People sufficiently sensible God of Israel now therefore we may not touch them
severally allotted to them was no more than was little enough for one of them to inherit seeing I am a great e Or numerous for so the Hebrew word oft signifies people forasmuch as the LORD hath blessed me hitherto 15 And Joshua answered them If thou be a great people f He reports their own Argument Seeing thou art a great and numerous People turn thy Complaints into Actions and valiant Exploits and enlarge thy Borders by thy own hand to which thou maist confidently expect Gods assistance then get thee up to the wood-countrey g To the Mountain as it is called v. 17. where among some Towns there is much Wood-land which thou maist without much difficulty possess and so get the more room and cut down h Either the Wood v. 18. for thy own advantage and use partly in building more Cities and Towns and partly in preparing the Land for the use of Pasture and Tillage for thy self there in the land of the Perizzites i Supposed to be a savage and brutish kind of people that lived in Woods and Mountains and of the ‖ Or Rephaims giants k Who lived in Caves and Mountains now especially when they were driven out of their Cities if mount Ephraim be too narrow for thee l Or seeing Mount Ephraim is too narrow for thee as thou complainest take to thy self the rest of that Hilly and Wood Countrey Mount Ephraim was a particular and eminent Portion of the Land belonging to the Tribe of Ephraim as appears from Iosh. 19. 50. and 20. 7. and 21. 21. Iudg. 4. 5. And this seems to be here mentioned Synecdochically for all the Portion allotted to Ephraim and Manasseh as appears from their complaint which was not that this part but that their whole Portion was too strait for them 16 And the children of Joseph said The hill is not enough for us m If we should Invade and Conquer it and cut down both Wood and Men yet it would not be sufficient for us Heb. The Hill will not be found i. e. obtained by us those fierce and strong people the Perizzites and the Giants will easily defend themselves and frustrate our attempts having the advantage of the Woods and Mountains and all the Canaanites that dwell in the land of the valley n i. e. And if thou sayest as we know thou wilt reply That if the Hill either cannot be Conquered or be not sufficient for us we may go down and take the more Land out of the pleasant and fruitful Valleys we shall meet with no less difficulty there than in the Mountains Or thus in going to the Hills to which thou directest us we must pass through Valleys where we shall be way-laid by powerful and armed Enemies have * Judg. 4. 3. charets of iron o Not all made of Iron but armed with Iron not only for Defence but for Offence also having as it were Sithes and Swords fastned to them to cut down all that stood in their way both they who are of Beth-shean and her towns and they who are of the valley of Jezzeel p Which was either in the Tribe of Issachar or upon the Borders of it Ios. 19. 18. 17 And Joshua spake unto the house of Joseph even to Ephraim and to Manasseh saying Thou art a great people and hast great power thou shalt not have one lot onely q Thou needest and deservest more than that Lot of which thou art actually possessed and thou hast Power to get more which if thou endeavourest to do God will bless thee and give thee more 18 But the mountain shall be thine for it is a wood and thou shalt cut it down and the out-goings of it r Either 1 The Productions or Fruits of that Land when it is cleared from the Wood and purged or rather 2. The Valleys and Fields belonging or adjoining to it for there the Canaanites were v. 16. shall be thine for thou shalt drive out the Canaanites though they have iron charets and though they be strong CHAP. XVIII ANd the whole Congregation of the children of Israel assembled together at Shiloh and set up the tabernacle of the congregation there a By Gods appointment as is manifest from Deut. 12. 5 c. Ier. 7. 12. Hither it was removed from Gilgal partly for the honour and conveniency of Ioshua that he being of the Tribe of Ephraim and seating himself there might have the opportunity of consulting with God as oft as he desired and needed and partly for the conveniency of all the Tribes that being in the heart and center of them they might more easily resort to it from all places Here the Tabernacle continued for above 300 Years even till Samuels days 1 Sam. 1. 3. and b Or for because these words contain a reason of the former action the Particle and is oft used for for as hath been shewed the land was subdued before them 2 And there remained among the children of Israel seven tribes which had not yet received their inheritance 3 And Joshua said unto the children of Israel How long are ye slack to go to possess the land c This slackness is supposed to arise partly from their dissatisfaction in the portions already allotted Iudahs being too large as it appeared and Iosephs too narrow as they complained partly from an opinion of the impossibility of making any regular and equal distribution of the Parts till the Whole were better known and more exactly Surveyed which accordingly is here done and partly because being weary of War and having sufficient plenty of all things in their present condition they grew slothful and secure and were unwilling to run into new Hazards and Wars as they perceived by Ioshua's answer to the Tribe of Ioseph Ios. 17. 15 c. they were likely to do when they entred upon their several Possessions which the LORD God of your fathers hath given you 4 Give out from among you three men d Three not One for more exact observation both of the measure and quality of the several Portions and for greater assurance and evidence of their care and faithfulness in giving in their Account of each tribe e Either One of each of these Tribes who were yet unprovided for or rather Two of all the Tribes even of them who had already received their Portions which was highly expedient that in case it should appear that there was not a sufficiency for each of these Tribes who wanted their Portions their Brethren might be more ready either to assist them in procuring more Land or to part with some of their own Portion to them and I will send them and they shall rise and go thorow the land f Which they might now safely do because the Terror of the late War was yet upon the Canaanites who were loath to rouse so near and potent an Enemy and describe it according to the
Inspiration and Excitation of their Minds and Hearts and by outward Designation restified by some heroical and extraordinary Action judges r Supreme Magistrates whose office it was under God and by his particular direction to govern the Commonwealth of Israel by Gods Laws and to protect and save them from their Enemies to preserve and purge Religion to maintain the Liberties of the People against all Oppressors See Iudg. 3. 9 10 15 c. and 4. 4. and 6. 25 26. and 8. 23. which ‡ 〈◊〉 sâ—…ved delivered them out of the hand of those that spoiled them 17 And yet they would not hearken unto their Judges s Who admonished them of their sin and folly and of the danger and misery which would certainly befall them but they went a whoring after other gods and bowed themselves unto them they turned quickly out of the way which their fathers walked in obeying the commandments of the LORD but they did not so 18 And when the LORD raised them up judges then the LORD was with the judge and delivered them out of the hand of their Enemies all the days of the judge for it repented the LORD t i. e. The Lord changed his course and dealings with them as penitent Men use to do removed his Judgments and returned to them in mercy Gen. 6. 6. because of their groanings by reason of them that vexed them and oppressed them 19 And it came to pass ‡ Chap. 3. 12. when the judge was dead that they returned u To their former and usual and natural though interrupted course and ‖ Or were corrupt corrupted themselves more than their fathers x In Egypt or in the Wilderness in following other gods to serve them and to bow down unto them ‡ Hâ—…b they let 〈◊〉 â—…all of 〈◊〉 they ceased not from their own doings y i. e. From their evil practises which he calls their own partly because they were agreeable to their own natures which in all mankind are deeply and universally corrupted Gen. 6. 5. and 8. 21. and partly because they were familiar and customary to them Compare Isa. 58. 13. and 66. 3. Ezek. 36. 32. Act. 14. 16. Iude v. 16. nor from their stubborn way z Heb. hard way so he calls their way of wickedness either because it proceeded from an hard heart and was managed with an hard and stiff neck or to signifie that although it seemed at first very soft and easie and pleasant yet they would certainly and did constantly find that it was hard and difficult and troublesome to them as an hard way is to the Traveller 20 ¶ And the anger of the LORD was hot against Israel and he said Because that this people hath transgressed my Covenant which I commanded their fathers and have not hearkned unto my voice 21 * Joâ—…h 23. 13. I also will not henceforth drive out any from before them of the nations which Joshua left when he died 22 That through them I may prove Israel ‖ Either First that I may trie and see whether Israel wiâ—… be true and faithful to me or whether they will suffer themselves to be corrupted by the evil counsels and examples of their bad neighbours whom I will leave among them for their Tryal and Exercise Or Secondly That by them I may aâ—…ict and punish Israel for Aâ—…ons are coâ—…y and justly called trials But the former sense suits better with the following words whether they will keep the way of the LORD to walk therein as their fathers did keep it or not 23 Therefore the LORD ‖ Or suffered left those nations without driving them out hastily ‡ Or speedily when the Israelites desired it and needed iâ—… neither delivered he them into the hand of Joshua CHAP. III. NOW these are the nations which the LORD left to prove Israel by them even as many of Israel as had not known all the wars of Canaan a i. e. Such who had no experience of those Wars nor of Gods extraordinary Power and Providence manifested in them 2 Onely that the generations of the children of Israel might know to teach them war b That by the Neighbourhood of such Warlike and Potent Enemies they might be purged from Sloth and Security and obliged to inure themselves to Martial Exercises and to stand continually upon their guard and consequently to keep close to that God whose Assistance they had so great and constant need of at the least such as before knew nothing thereof 3 Namely * Josh. 13. 3. five LORDS of the Philistines c Whereof three had been in some sort subdued Iudg. 1. 18. But afterwards rescued themselves and recovered their former strength See on Iudg. 1. 18. and all the Canaanites d Properly so called who were very numerous and dispersed through several parts of the Land whence they gave denomination to all the rest of the People and the Zidonians e The people living near Zidon and subject to its jurisdiction and the Hivites that dwelt in Mount Lebanon from mount Baal-hermon f Which was the Eastern part of mount Lebanon See Deut. 3. 8 9. unto the entring in of Hamath 4 And they were to prove Israel by them to know g i. e. That they and others might know by experience whether they would hearken unto the commandments of the LORD which he commanded their fathers by the hand of Moses 5 ¶ And the children of Israel dwelt among the Canaanites Hittites and Amorites and Perizzites and Hivites and Jebusites 6 And they * 〈◊〉 〈◊〉 16. Deut. 7. 3. took their daughters to be their wives and gave their daughters to their sons and served their gods h Were drawn to Idolatry by the perswasions and examples of their Yoke-fellows through the just judgment of God punishing their sinful Marriages by giving them up to Idolatry 7 And the children of Israel did evil in the sight of the LORD and forgat the LORD their God and served Baalim and the groves i i. e. In the Groves in which the Heathens usually Worshipped their Baalims or Idols Or the Groves are here put Metonymically for the Idols of the Groves which are distinguished here from their Baalim which seem to have been Worshipped in other places as the Prophets of Baal are distinguished from the Prophets of the Groves 1 King 18. 19. 8 ¶ Therefore the anger of the LORD was hot against Israel and he sold them into the hand of * Heb. â—… 7. Chushan-rishathaim king of ‡ Heb. Aramna â—…araim Mesopotamia and the children of Israel served Chushan-rishathaim k i. e. Were made subject and Tributary to him eight years 9 And when the children of Israel cried l i. e. Prayed servently for deliverance unto the LORD the LORD raised up a ‡ Heb. saviour deliverer to the children of Israel even * Chap. 1. 13. Othniel the son of
the very same word is rendred chap. 13. 16. and that was the fittest place for Watch-men of Benjamin looked and behold the multitude c â—…e wit of that Numerous Host of the Philistines melted away d i. e. were strangely and suddenly dispersed and put to Flight and they went on beating down one another e Either 1. accidentally through hasty Flight Or 2. with Design to destroy one another as the Authors or Abettors of the present Calamity Possibly God blinded their Eyes or their Minds that they could not distinguish Friends from Foes Compare Iudg. 7. 22. 2 King 6. 18 c. 2 Chron. 20. 23. 17 Then said Saul unto the people that were with him Number now and see who is gone from us f For he probably supposed that not onely Ionathan but also some considerable number of his Army 〈◊〉 and that by them that Slaughter was made And when they had numbred behold Jonathan and his armour-bearer were not there 18 And Saul said unto Ahiah Bring hither the ark of God g That the Priest may put on the Ephod and may enquire of the Lord before the Ark what the occasion of this Tumult among our Enemies is and what we shall do for the ark of God was at that time with the children of Israel h To wit in the Camp whither sometimes it was brought as 1 Sam. 4. 5. And now the rather partly because it was now in an unsetled condition and without the Tabernacle and therefore easily removed from place to place and partly because Saul thought to compensate Samuel's absence with the presence of the Ark. 19 ¶ And it came to pass while Saul talked unto the priest that the ‖ Or. 〈◊〉 noise that was in the host of the Philistines went on and increased and Saul said unto the priest Withdraw thine hand i Trouble not thy self in putting on the Breast-plate with the Ephod to enquire of God for I now plainly discern the matter the business calls not for Prayer but for Action But if it did so there was the more need of Gods direction and blessing that they might act with more success Herein therefore he shews his Impatience in waiting upon God his Hypocrisie in pretending to Religion and yet his Prophaneness in neglecting and despising it 20 And Saul and all the people that were with him ‡ Heb were cried together assembled themselves and they came to the battel and behold * Judg. 7. 2â—… 2 Chron. â—…0 23. every mans sword was against his fellow k The Philistines slew one another which might come either from mistake of which see on v. 16. Or from mutual Jealousies and Passions to which God could easily dispose them and there was a very great discomfiture 21 Moreover the Hebrews that were with the Philistines before that time which went up with them into the camp l Either by constraint as Servants or in Policy to gain their favour and protection from the countrey round about even they also turned to be with the Israelites that were with Saul and Jonathan 22 Likewise all the men of Israel which * Chap. 13 6. had hid themselves in mount Ephraim when they heard that the Philistines fled even they also followed hard after them in the battel 23 So the LORD saved Israel that day and the battel m i. e. The Warriers who were engaged in the Battel and were Pursuing and Fighting with the Philistines passed over unto Beth-aven 24 ¶ And the men of Israel were distressed n With Hunger and Weakness and Faintness thence arising and all by reason of the following Oath that day for Saul had adjured the people saying Cursed be the man that eateth any food until evening that I may be avenged on mine enemies o As Sauls inâ—…mion was good namely to Execute Vengeance upon Gods and his Enemies so the matter of the Obligation was not simply and in it self Unlawful if it had not been so rigorous in excluding all Food without any exception of Cases of Necessity and in obliging the People to it under pain of a Curse and an accursed Death v. 38 39 44. which was a Punishment far exceeding the Fault so none of the people tasted any food p Partly in obedience to the Kings Command and partly for fear of the Curse 25 And all they of the land q Heb. all the land i. e. The People of the Land as it is explained below v. 30. and so the word is taken Gen. 41. 57. All the Israelites who were with Saul came to a wood and there was honey upon the ground 26 And when the people were come into the wood behold the honey dropped r It hath been observed by many Travellers and Writers That Bees do oft-times settle themselves and make their Hives and Honey in the Trunks of Trees or Clefts of Rocks or Holes of the Earth and this in divers Countries but eminently in this of Canaan as may be gathered from Deut. 32. 13. Psal. 81. 16. whence it was called a land flowing with milk and honey but no man put his hand to his mouth for the people feared the oath 27 But Jonathan heard not s Being then absent and in pursuit of the Philistines divers of the Israelites having joyned themselves with him v. 21. when his father charged the people with the oath wherefore he put forth the end of the rod that was in his hand and dipt it in an honey comb and put his hand to his mouth and his eyes were enlightned t He was refreshed and recovered his lost Spirits whereof part went into his Optick Nerves and so cleared his sight which was much darkned by Famine as is usual 28 Then answered one of the people u Who came along with Saul whose Forces were now united with Ionathan's and said Thy father straitly charged the people with an oath saying Cursed be the man that eateth any food this day And the people were ‖ Or weary saint 29 Then said Jonathan My father hath troubled the land x i. e. The people of the Land the whole Army whom by this rash Oath he hath greatly injured The Zeal of defending himself makes him run into the other Extream of accusing his Father and that before the People whom by this means he might have stirred up to a Sedition see I pray you how mine eyes have been enlightned because I tasted a little of this honey 30 How much more if hapily the people had eaten freely to day of the spoil of their enemies which they sound for had there not been now a much greater slaughter among the Philistines 31 And they smote the Philistines that day from Michmash to Ajalon y Either that in Dan Ios. 19. 42. Or rather that in Iudah 2 Chron. 11. 10. and the people were very faint 32 And the people flew upon the spoil z To wit at
wild Goats use to delight and climb into These very Rocks are exceeding steep and full of precipices and dangerous to Travellers as an eye-witness hath left upon Record And yet Saul was so transported with Rage as to venture himself and his Army here that he might take David who as he thought would judge himself safe and therefore be secure in such inaccessible places 3 And he came to the sheep coats b Which some think to have been Caves into which they used to drive their Sheep for shelter in tempestuous weather by the way where was a cave and * Saul went in to cover his feet c i. e. To ease his Belly as this Phrase is thought to be used Iudg. 3. 24. The reason whereof is because the Eastern and some other Nations of old wore no Breeches but loose and long Coats or Gowns like those which Women with us wear but shorter whence their Feet and Legs were in a great part uncovered and sometimes other parts which also in Scripture are designed by the name of the Feet of which see on Gen. 49. 10. Deut. 28. 57. 2 King 18. 27. Isa. 7. 20. were exposed to view But when they went to perform this office of Nature which obliged them first to lift up their Garments they afterwards disposed them so decently that all those parts might be covered and kept out of the sight of others But possibly the words may have another meaning and it is not to be despised that those ancient and venerable Interpreters the Syriack and Arabick Interpret this Place and Phrase quite otherwise that Saul went in to sleep there which was no uncouth thing to Saul who being a Military Man used to sleep with his Soldiers upon the bare Ground as he did chap. 26. 7. And it is not improbable that Saul being exceeding weary with his eager and almost incessant pursuit first of David then of the Philistines and now of David again both needed and desired some sleep God also disposing him thereunto that David might have this eminent occasion to demonstrate his integrity to Saul and to all Israel and the season possibly being hot he might chuse to sleep in the Cave for the benefit of the shade But all the question is how it may appear that this is the meaning of this Phrase and what is the reason and ground of it To which many things may be said First That this Phrase is but twice used in Scripture as far as I remember here and Iudg. 3. 24. and this sense may conveniently enough agree to both of them nay this sense may seem better to agree with that place Iudg. 3. for that Summer Parlour or Summer Chamber for both seem to be the same place and were apparently for the same use v. 24 25. seems to be a place far more convenient for sleeping than for easing of Nature And the Servants long stay and waiting for their Lord seems to imply that they judged him gone to sleep which might take up a considerable time rather than to that other work which requires but a little time See my Notes on Iudg. 3. 24. Secondly That there are many Hebrew Phrases which do confessedly signify several things albeit the reason of such significations be now utterly unknown to us though it was doubtless known to the ancient Hebrews Nor need I instance in particulars seeing it is so in all Languages and particularly in the English Tongue at this day in which the use of many Proverbs and Phrases is well understood though the reason of them be now lost Which if our modern Infidels who scoff at some passages of Scripture which they either do not or will not understand would consider they would lose much of their sport Thirdly Although there be not that clear and full proof of this sense which some may require though indeed it cannot be reasonably expected in a thing so ancient and in a Phrase of so concise and narrow a Language as the Hebrew is and in an expression so rarely used in Scripture yet there are some intimations in Scripture which may seem to favour this Interpretation For Persons composing themselves to sleep in this manner are not onely Noted in the general to have been covered with a Mantle as it is said of Sisera Iudg. 4. 18 19. but particularly they are said to have their Feet covered as is expresly observed concerning Boaz when he lay down to sleep in the threshing-floor Ruth 3. 4 7. The reason whereof may possibly be this That when they lay down to sleep in their Garments they were secured as to the other parts of their Body onely their Feet were open and visible and therefore it was convenient to cover their Feet partly to prevent the inconveniencies of cold for which reason we here take special care to cover our Feet in such cases and partly for decencies sake lest their Garments being loose and large below should be disordered and so their Nakedness should appear as it happened to Noah Gen. 9. 21. Compare Exod. 20. 26. And therefore it cannot seem strange or forced if in this place Saul's covering of his Feet design his composing himself to his rest And if this be so then the following difficulties of this History will appear to be plain and easie For if Saul were fast asleep which might easily be perceived by David and his Men within then it is not strange that Saul neither heard David and his men talking of him nor felt David when he came to cut off his lap and * Psal. 57. title and 142. title David and his men remained in the sides of the cave d For that there were vast Caves in those parts is affirmed not onely by Iosephus but also by Heathen Authors and Strabo in his 16th Book writes of one which could receive Four thousand men 4 And the men of David said unto him e Quest. How came it to pass that Saul did not hear the debates of David and his men Ans. First The greater noise of Saul's Men and Horses just by the Caves mouth might easily drown the lesser Secondly There were in these large and capacious Caves several cells or parts whereof some were more inward and remote from the Caves mouth in which they might freely converse and discourse and yet neither be heard nor seen by Saul though they could easily see him and observe all his postures and actions because he was in the mouth of the Cave 3. Saul might be asleep as hath been discoursed Behold the day of which the LORD said unto thee Behold I will deliver thine enemy into thine hand that thou mayest do to him as it shall seem good unto thee f Not that either God said these words or made any such particular promise as some apprehend but they put this construction upon those confessed and known promiâ—…es which God had made to him of delivering him from all his Enemies and carrying him through all hinderances
is dead 19 But when David saw that his servants whispered David perceived that the child was dead therefore David said unto his servants Is the child dead And they said He is dead 20 Then David arose from the earth and washed and anointed himself and changed his apparel and came into the house of the LORD n i. e. To the Tabernacle to confess his Sin before the Lord and to own his Justice in this stroke and the other threatnings and to deprecate his great and just displeasure and to acknowledge Gods rich mercy in sparing his own Life and to offer such Sacrifices as were proper and required in such cases Nor did David transgress that Law Numb 19. 14. in going thither before the Seven Days were expired For neither is there the same reason of a Tent and of a dwelling House where the several Rooms of the House are as distinct as several Tents nor is it here said that David was in the same Room or in the same House where the Child died and worshipped then he came to his own house and when he required they set bread before him and he did eat 21 Then said his servants unto him What thing is this that thou hast done thou didst fast and weep for the child while it was alive but when the child was dead thou didst rise and eat bread 22 And he said While the child was yet alive I fasted and wept * See Isa. 33. 1. Jon. 3. 9. for I said Who can tell whether God will be gracious to me that the child may live o For God's threatning of the Child's Death might be conditional as that was of Ninevehs Destruction Ionah 3. 4. 23 But now he is dead wherefore should I fast p Seeing Fasting and Prayer cannot now prevail with God for his Life can I bring him back again I shall go to him q Into the state of the Dead in which he is and into Heaven where I doubt not I shall find him but he shall not return to me 24 And David comforted Bath sheba his wife r Who was now much dejected both for her former Sin which she truly Repented of as may be gathered from Prov. 31. 1 2 3 c. and for the loss of that Child which was very dear to her and which might seem to be the onely tie of David's Affection to her which being now dead she might think that David would utterly cast her off and leave her to that Shame and Punishment which she had deserved and went in unto her s To wit into her Chamber or Bed and lay with her and * Matt. 1. 6. she bare a son and * 1 Chron 〈◊〉 9. he called his name Solomon and the LORD loved him t i. e. The Lord declared to David that he loved his Son notwithstanding the just cause which David had given to God to alienate his Affections from him 25 And he sent by the hand of Nathan the prophet and he called his name ‖ That is beloved of the Lord. Jedidiah because of the LORD u Either because of the Lord's love to him as the Name signifies or because the Lord commanded him to do so 26 And Joab fought against Rabbah of the children of Ammon and took the royal city x i. e. That part of the City where was the Kings Palace where he ordinarily resided though now it seems he was retired to a strong Fort. 27 And Joab sent messengers to David and said I have fought against Rabbah and have taken the city of waters y The same Royal City so called because it either stood beside the River or was encompassed with Water both for defence and delight Although the Words are by some Learned Men rendred thus I have taken or intercepted or cut off water from the city Which well agrees both with the words eth being here put for meeth which is frequent as Gen. 4. 1. and 44. 4. Exod. 9. 29 c. and with the Relation of Iosephus the Iew who saith The Conduits of Water were cut off and so the City was taken And with a Relation of Polybius concerning the same Ciry which was taken afterwards by Antiochus in the same manner by cutting off Water from the City 28 Now therefore gather the rest of the people together and encamp against the city and take it z For having taken one part of the City he concluded the remaining part of it could not long stand out lest I take the city and ‡ Heb. my name be called upon it it be called after my name a Lest I have the Honour of taking it Thus he seeks to engratiate himself with the King by pretending great care for his Honour and Interest 29 And David gathered all the people together b Either because Ioab needed more help for the Storming of the City or at least for the Prosecution of the Victory and Execution of Justice upon the whole Land or because he would have them all to partake of the spoil of the City which was there in great abundance v. 30. the rather because they were all exposed to the hazard of utter Ruine in case the Ammonites had prevailed against them and went to Rabbah and fought against it and took it 30 * 1 Chron. 20. 2. And he took their kings crown from off his head the weight whereof was a talent of gold c Or rather the price whereof c. For as the Hebrew Shekel signifies both a Weight and a piece of Money of a certain price so also may mishkal as proceeding from the same Root And in general the same Words both in Hebrew Greek and Latine are promiscuously used to signifie either Weight or Price as is well known to the Learned And the addition of pretious stones which are never valued by the Weight of Gold makes this signification here most proper and probable Moreover the Weight might seem too great either for the King of Ammon or for David to wear it upon his Head Although if this were meant of the Weight it might be said that this was not a Crown to be worn ordinarily but meerly to be put on upon the King's Head at his Coronation or upon Solemn occasions as here where this was done in token of the Translation of this Kingdom to David and it may be it was held up or supported by two Officers of State that it might not be too burdensome to him and after a little while taken off with the precious stones and it was set on Davids head and he brought forth the spoil of the city ‡ Heb. very great â—… in great abundance 31 And he brought forth the people that were therein d The words are indefinite and therefore not necessarily to be understood of all the people for it had been Barbarous to use Women and Children thus but of the Men of War and especially of those who had been the
thoughts of Peace as knowing that his Father though he might dissemble yet would never forgive so foul and scandalous a Crime Yea they will Fight with greater Courage and Resolution when they are freed from the fear of thy Reconciliation which otherwise would make their Hearts saint and Hands slack in thy Cause But by this we may see the Character of Absalom's Party and how abominably wicked they were whom such a loathsome and Scandalous Action tied the faster to him whom for that very reason they should have deserted and abhorred And we may further learn how corrupt and filthy the Body of the People was and how ripe for that severe judgment which is now hastening to them then shall the hands of all that are with thee be strong e. 22 So they spread Absalom a tent upon the top of the house f To wit of the Kings Palace the very place from whence David had spied and gazed upon Bathsheba Chap. 11. 2. So that his Sin was Legible in the very place of his Punishment and Absalom * Chap. 12. 11. went in unto his fathers concubines g i. e. To one or some of them And by so doing did further make Claim to the Kingdom as his own and as it were take Possession of it It being usual in the Eastern Countries to account the Wives and Concubines of the late King to belong of right to the Successor See the note on Chap. 12. 8. in the sight of all Israel h Who saw him go into the Tent and thence concluded That he lay with them as he had designed to do 23 And the counsel of Ahitophel which he counselled in those days was as if a man had enquired at the ‡ Heb. word oracle of God i It was received by the People with equal Authority and Veneration and was usually attended with as certain Success Which is mentioned as the reason why a Counsel which had so ill a face should meet with such general approbation so was all the counsel of Ahitophel both with David k To whose Pious Disposition he â—…ted himself as Policy obliged him but being weary of it he takes this first occasion to Discover himself and Execute that Wickedness which before lay in his Heart and with Absalom CHAP. XVII MOreover Ahithophel said unto Absalom Let me now chuse out twelve thousand men and I will arise and pursue a I am so well assured of the goodness of this Counsel that I will venture my own Person and Life in the Execution of it after David this night a I am so well assured of the goodness of this Counsel that I will venture my own Person and Life in the Execution of it 2 And I will come upon him while he is weary and weak-handed b Tired with a tedious March on Foâ—…t and destitute of Men and Military Provisions and disheartned by his own small Numbers and by the general Defection of his Subjects and will make him afraid and all the people that are with him shall flee and I will smite the king onely 3 And I will bring back all the people unto thee the man whom thou seekest is as if all returned c i. e. The Death of that Man whom thou seekest to destroy is no less considerable to thee than if all the People that follow him should desert him and return unto thee so all the people shall be in peace 4 And the saying ‡ Heb. was right in the eyes of c. pleased Absalom well and all the Elders of Israel 5 Then said Absalom Call now Hushai the Archite also and let us hear likewise ‡ Heb. what is in his mouth what he saith d A wonderful Effect of Divine Providence blinding his Mind and Influencing his Heart that he could not rest in Ahitophel's Counsel though it was so evidently Wise and Good and approved by the general consent of his whole Party and that he should desire Hushai's Advice though neither his Repuation for Wisdom was equal to Ahitophels nor had he yet given any one proof of his Fidelity to Absalom as Ahitophel had done nor was he so fixed by his Interest to him as Ahitophel was and though there wanted not just Cause to suspect him and his Counsel too But there is no contending with that God who can Arm a Man against himself and Destroy him by his own Mistakes and Passions without any other help 6 And when Hushai was come to Absalom Absalom spake unto him saying Ahithophel hath spoken after this manner Shall we do after his ‡ Heb. Word saying if not speak thou 7 And Hushai said unto Absalom The counsel that Ahithophel hath ‡ Heb. counselled given is not good at this time e Though at other times he generally gives most wise and admirable Counsel yet as he is a man he seems now to be under a mistake and not sufficiently to consider all the present Circumstances of this Business 8 For said Hushai thou knowest thy father and his men that they be mighty men f Of approved Courage and Strength therefore not so soon vanquished as Ahitophel supposeth and they be ‡ Hâ—…b bitter of soul. chafed in their minds g Heb. bitter of soul Inflamed with Rage Desperate and therefore resolved to sell their Lives at a dear rate as * Hos. 13. 8. a bear robbed of her whelps in the field g Heb. bitter of soul Inflamed with Rage Desperate and therefore resolved to sell their Lives at a dear rate and thy father is a man of war h A wise Prince and General who knowing of what Importance it is to secure his own Person and that your great Design is against his Life will doubtless use extraordinary care to keep out of your reach which he may easily do and will not lodge with the people 9 Behold he is hid now in some pit or in some other place i Having been oft accustomed to that course and well acquainted with all hiding-places from Saul's time In one of them unknown to us he will lurk with some of his chosen men and lie in Ambush for us and when they see a fit opportunity they will suddenly come forth and surprize some of our men when they least expect it and fall upon them with great fury and probably will at first put them to flight and it will come to pass when some of them k To wit of Absalom's men sent against David be ‡ Heb. fallen overthrown at the first l Implying that their good success at first would mightily animate David's men to proceed vigorously in the fight and intimidate Absalom's Army and consequently would be both a presage and an occasion of their total defeat that whosoever heareth it will say m They who first hear these ill tidings will propagate it and strike terror with it into the rest of the Army There is a
so but a man of mount Ephraim y Qu. How can this be so when he is called a Benjamite ver 1. Answ. Either he was a Benjamite by Birth but dwelt in the Tribe of Ephraim as many did upon several occasions dwell out of their own Tribes or mount Ephraim was a place in Benjamin which might be so called either because it was upon the Borders of Ephraim and looked towards it or from some notable Action or Event of the Ephraimites in that place Comp. Chap. 18. 6. Sheba the son of Bichri ‡ Heb. by 〈◊〉 Name by name hath lift up his hand z i. e. Taken up Arms or raised Rebellion against the king even against David deliver him onely and I will depart from the city And the woman said unto Joab Behold his head shall be thrown to thee over the wall a Which she undertook because she knew the present temper and great fears of the Citizens and Soldiers too and that considering their evident and extream Danger they were generally desirous of Peace from which they were restrained onely by Sheba's Authority and Interest and therefore did not doubt by God's Blessing upon her Wise Counsel to effect it as indeed she did And it is not unlikely that this Woman might be a Governess in that City For though this Office was commonly performed by Men yet were not the Women wholly Excluded but sometimes Imployed in the Government As we see in Deborah who Judged Israel Iudg. 4. 4. And Queen Athalia 2 King 11. 22 Then the woman went unto all the people in her wisdom b Prudently Treated with them about it either severally or joyntly as she saw fit representing to them the certainty and nearness of all their Ruine if they did not speedily comply with her Desires and certain Deliverance if they did and they cut off the head of Sheba the son of Bichri and cast it out to Joab and he blew a trumpet and they c Ioab and his Army which Besieged them †retired from ‡ Heb. 〈◊〉 scattered the city every man to his tent and Joab returned to Jerusalem unto the king 23 ¶ Now * Chap. 〈◊〉 Joab was over all the host of Israel d The good success of this and of former Expedition under the conduct of Ioab had so fixed his Interest in the Army and others of David's fastest Friends that the King could not without danger to the publick weal displace him and Benajah the son of Jehoiadah was over the Cherethites and over the Pelethites 24 And Adoram was over the tribute e The receiver and manager of the Kings publick Revenue See on 1 King 4. 6. and Jehoshaphat the son of Ahilud was ‖ Or remembranceâ—… recorder f See 2 Sam 8. 16. 25 And Sheba was scribe and Zadok and Abiathar were the priests g See 2 Sam. 8. 17. and 15. 35. 26 And Ira also the Jairite h So called from his birth or dwelling in the Countrey of Iair in Gilead Numb 32. 41. Iudg. 10. 4. was ‖ Or a prince a chief ruler i Either the President of the Kings Council or his Chief Minister as the Hebrew word Cohen signifies of State instead of Ahitophes or in some other very high place near the Kings Person Compare 2 Sam. 8. 18. where this title is given to David's Sons the Chief of which were now cut off And these things are here repeated with some alteration to shew that David was now fully reestablished in his former Estate about David CHAP. XXI THen a When Either First After Absalom's and Sheba's Rebellion as it is here related Or rather Secondly In some other time before It is well known and confessed that the Particle then doth not always note that the thing was done in that order in which it is mentioned but is oft of an indefinite signification as also that the Scripture in its Histories and Relations doth not always observe the order of time but the order of things putting that after which was done before as occasion requires And so it seems to be here The things related here and chap. 24. are by the most and best Interpreters conceived to have been done long before Absalom's Rebellion And this opinion is not without sufficient grounds First This Particle then is here explained in the days i. e. during the Life and Reign of David which general and indefinite words seem to be added as an intimation that these things were not done after the next foregoing passages for then the Sacred Writer would rather have added after these things or some such expression as it is 2 Chron. 32. 1. and in many other places Secondly Here are divers passages which it seems very improbable to ascribe to the last Years of David's Reign such as these First That Saul's sin against the Gibeonites should so long remain unpunished And indeed that this was done and Saul's seven Sons hanged by David's order before that time seems plainly to be intimated by that passage 2 Sam. 16. 8. where he is charged with the blood of the house of Saul for which there was not the least colour till this time Secondly That David should not remove the Bones of Saul and Ionathan to their proper place here v. 12 13 14. till that time Thirdly That the Philistines should wage War with David again and again v. 15 c. so long after he had fully subdued them chap. 8. 1. and that David in his old age should attempt to fight with a Philistine Giant or that his people should suffer him to do so Fourthly That David should then have so vehement a desire to number his people chap. 24. 1 c. which being an act of youthful heat and vanity seems not at all to agree with his old age nor with that state of deep humiliation and great affliction in which he then was And the reason why these matters are put here out of their proper order is plainly this because David's sin being once related it was very convenient that David's punishments inflicted for it should immediately succeed this being very frequent in Scipture-story to put those things together which belong to one matter though they happened at several times And this is the more considerable because it tends to the clearing of that great difficulty 2 Sam. 15. 7. there was a famine in the days of David three years year after year and David ‡ Heb. sought the face of c. enquired of the LORD b Concerning the reason of his displeasure and this judgment And the LORD answered It is for Saul and for his bloody house because he slew the Gibeonites c Which was not onely an act of cruelty but also of perfidiousness and perjury because it was a direct and publick violation of that Solemn Oath given to them for their security by Ioshua and the Princes in the name of all the Israelites of that
the land 15 ¶ Moreover the Philistines had yet war again with Israel m These Wars though here related were transacted long before this time of which see the notes on v. 1. For it is no way probable either that the Philistines being so fully and perfectly subdued by David chap. 8. 1. should in his days be in a capacity of waging War with the Israelites or that David in his old age would undertake to fight with a Giant or that his people would permit him to do so and David went down and his servants with him and fought against the Philistines and David waxed faint 16 And Ishbi benob which was of the sons of ‖ Or 〈◊〉 the giant n So called by way of eminenâ—…y Or of Rapha a Giant so called the weight of whose ‡ Heb. 〈◊〉 staff or 〈◊〉 head spear weighed three hundred shekels o See 1 Sam. 17. 5. of brass in weight he being girded with a new swâ—…rd p Or rather with a new Girdle or Belt For First This was the usual habit of Soldiers 1 Sam. 18. 4. 2 Sam. 18. 11. and 20. 8. 1 King 2. 5. Isa. 5. 27. and when it was of an extraordinary fashion and price an Ensign of dignity and command in the Army Ezek. 23. 15. So this may be mentioned to note that this was the first time either of his going out to fight or of his advancement to some eminent place in the Army which made him desirous to signalize himself with some great action Secondly This supplement is more natural and usual the word girdle being easie supplied from the word being girded such Ellipses of conjugate words being frequent in the Hebrew Tongue as Numb 11. 14. Psal. 76. 12. Matth. 20. 12. Thirdly The newness of the Sword seems to have no emphasis nor significancy for the present purpose seeing an old and tried Sword would seem more considerable for his encouragement than one new and unproved thought to have slain David 17 But Abishai the son of Zeruiah succoured him and smote the Philistine and killed him Then * Chap. 18. 3. the men of David sware unto him saying Thou shalt go no more out with us to battel that thou quench not the †light of Israel q Lest thou be slain and thereby thy people be ruined Good Kings are in Scripture justly called the Light of their people as 1 King 11. 36. and 15. 4. Psal. 132. 17. because the beauty and glory the conduct and direction the comfort and safety and welfare of a People depends upon them and comes from them ‡ Heb. candle or lamp 18 * â—… Chro. 20. 4. And it came to pass after this r After the Battel last mentioned that there was again a battel with the Philistines at Gob s Or in Gezer as it is 1 Chron. 20. 4. whereby it seems Gob and Gezer were Neighbouring places and the Battel fought in the confines of both then Sibbechai the Hushathite t One of David's Worthies 1 Chron. 11. 29. slew Saph which was of the sons of ‖ Or Rapha the giant 19 And there was again a battel in Gob with the Philistines where Elhanan u Another of David's worthy and valiant Commanders the son of Jaare-oregim a Bethlehemite slew * â—…ee 1 Chro. 〈◊〉 5. the brother of Goliath the Gittite x The relative word Brother is not in the Hebrew Text but is fitly supplied out of the parallel place 1 Chron. 20. 5 where it is expressed And such defects of relatives are not unusual in Scripture Thus the word Wife is understood Matth. 1 6. Ioh. 19. 25. and Father or Mother Mar. 15. 40 47. Compare with Mar. 16. 1. and Luk. 24. 10. and Son Matth. 4. 21. Mar. 2. 14. Ioh. 21. 15. and Brother Luk. 6. 16. Compare with Iud. v. 1. And such Ellipses do also frequently occur in profane Authors Although the place may be and is otherwise rendred Elhanan the son of Iaare-oregim slew Beth-halachmi or Lachmi as he is called by way of abbreviation 1 Chron. 20. 5. which is very frequent in the Hebrew Tongue who was which words are frequently understood in the Hebrew Text with so eth is oft rendred as hath been noted before Goliath the Gittite i. e. in his Company bred up with him to the War and related to him as his Brother Or he slew Beth-halachmi a Goliath or another Goliath of Gath or the Gittite So the name of the Giant was Beth-halachmi who may be here called Goliath not onely for his near relation to him being his Brother but for his exact resemblance of him in Feature or in Stature and Strength or in Courage and Military Skill as Iohn the Baptist was called Elias for the like reason Peradventure also after the death of the first and famous Goliath the Gittite 1 Sam. 17. that name was either given to him by others or taken by himself the staff of whose spear was like a weavers beam y In thickness See 1 Sam. 17. 7. 20 And there was yet a battel in Gath z i. e. In the Territory of the City of Gath. Which circumstance intimates that this and consequently the other Battels here described were fought before David had taken Gath out of the hands of the Philistines which he did 2 Sam. 8. 1. compare with 1 Chron. 18. 1. and therefore not in the last days of David as some conceive from their mention in this place Or a man of Middin or Madon as the LXX render it so called from the place of his birth as Goliath is said to be of Gath for the same reason where was a man of great stature that had on every hand six fingers and on every foot six toes four and twenty in number and he also was born to ‖ Or Rapha the giant 21 And when he ‖ Or reproved defied Israel Jonathan the son of * 1 Sam. 16. 9. Shimea the brother of David slew him 22 These four were born to the giant in Gath and fell by the hand of David ‖ Either because they were slain by his conduct and counsel or conâ—…urrence for he contributed by his hand to the death of one of them whilst maintaining a fight with him he gave Abishai the easier opportunity of killing him ver 16 17. or because what is done by the inferior Commanders is commonly ascribed to the General both in Sacred and Prophane Writers and by the hand of his servants CHAP. XXII This Chapter is in a manner wholly the same with Psal. 18. and therefore I shall adjourn the exposition of it to that place AND David spake unto the LORD the words of this song in the day that the LORD had delivered him out of the hand of all his enemies and out of the hand of Sâ—…ul 2 And he said * Psal. 18. 2 c. The LORD is my rock and my fortress and my deliverer 3 The
Word implies Whereby he also intimates That he would not be so rigid and severe towards them as to mark every thing that was amiss but would bear with much as he did in David c. onely that â—…e would not endure a total defection from him ye or your children and will not keep my commandments and my statutes which I have set before you but go and serve other gods and worship them 7 Then will I cut off Israel out of the land which I have given them and this house which I have hallowed * â—…er 7. 15. for my name will I cast out of my sight l I will not regard it I will take away my Protection and gracious Presence from it and Israel shall be a proverb m Their Miseries shall be named Proverbially to express extreme Calamities See Deut. 28. 37. and a by-word among all people 8 And at this house which is high n i. e. Exalted in its Priviledges Glorious and Renowned The Particle which is oft understood and is here fitly supplied out of 2 Chron. 7. 21. where it is expressed every one that passeth by it shall be astonished o At its unexpected and wonderful Ruine and shall hiss p By way of Contempt and Derision See Ier. 19. 8. and 49. 17. and 50. 13. and they shall say * Deut. 29. 24. â—…er 22. 8. Why hath the LORD done thus unto this land and to this house 9 And they shall answer Because they forsook the LORD their God who brought forth their fathers out of the land of Egypt and have taken hold upon other gods and have worshipped them and served them therefore hath the LORD brought upon them all this evil 10 ¶ And * 2 Chro. 8. 1. it came to pass at the end of twenty years * Chap. 6. 37 38. 7. 1. when Solomon had built the two houses the house of the LORD and the kings house 11 Now Hiram the king of Tyre had furnished Solomon with cedar-trees and fir-trees and with gold according to all his desire that then king Solomon gave Hiram twenty cities in the land of Galilee p Or near as Beth oft signifies as hath been proved before the Land of Galilee bordering upon it in those parts which were near and adjoyning to Hiram's Dominions with the Cities understand the Lands and Territories belonging to them Quest. How could Solomon give away any part of that Land wherein the People had a Right by a Divine Lot and God had a Right as being the onely Proprietary of it upon which ground the total Alienation of it or any part of it was forbidden Levit. 25. 23 Answ. 1. It is not said that he gave them away wholly and for ever but he might Assign them to him onely for a time until he was fully satisfied for his Debt 2. If these Cities were possessed by Israelites Solomon did not give him their particular Possessions but onely his own Royalties over them and all the Profits he received from them which were very considerable as may be gathered from that passage Chap. 12. 4. 3. These Cities though they were within those large bounds which God fixed to the Land of Promise Gen. 15. 18. Ios. 1. 4. yet were not within those parts which were distributed by Lot in Ioshua's time nor belonging to the Tribe of Asher as some suppose as may be gathered both from Iosh. 19. ver 27. where their border is said to go out onely to the Land of Cabul to wit exclusively and ver 30. where all their Cities are said to be but twenty and two and from 2 Chron. 8. 2. where it is said of those Cities when Hiram restored them That Solomon built them and caused the children of Israel to dwell there Which makes it more than probable that these Cities were not Inhabited by Israelites but by Canaanites or other Heathens who being Subdued and Extirpated by David or Solomon those Cities became a part of their Dominion and at their Disposal and afterwards were reckon'd a part of Galilee as Iosephus notes And may be one reason why he gave these rather than other Cities because they were in his power to give when others were not 12 And Hiram came out from Tyre to see the cities which Solomon had given him and they ‡ Heb. were not right in his eyes pleased him not q He did not accept them for satisfaction because the Cities were out of repair as appears from ver 13. and the Soyl not good in his Eyes and therefore he refused them 2 Chron. 8. 2. and expected and doubtless had satisfaction some other way as may be gathered from the following Story 13 And he said What cities are these which thou hast given me my brother And he called them the land of ‖ That is displeasing or dirty Cabul r i. e. Of dirt as most interpret it Not that it was a barren Soyl as some imagine for they who describe those parts commend them as Fruitful nor would Solomon have made him so unworthy a return but because it was not pleasant nor agreeable to his nor to his Peoples humour because though the Land was very good yet being a thick and stiff Clay and therefore requiring great pains to Manure and Improve it it was very unsuitable to the disposition of the Tyrians who were Delicate and Lazy and Luxurious and wholly given to Merchandise unto this day 14 And Hiram sent s Or rather for Hiram had sent And this seems to be here added both to declare the quantity of the Gold sent which had been onely named before ver 11. and as the reason why he resented Solomon's Action so ill because so great a Sum required a better Recompence to the king sixscore talents of gold 15 ¶ And this is the reason of the levy which king Solomon raised t Both the Levy of Men of which Chap. 5. 13. and the Levy of Money upon his People and Subjects which is sufficiently evident from many Scriptures And this Sentence may look both backward and forward He raised this Levy both to pay what he owed to Hiram which is mentioned before and to Build the Works here following for to build the house of the LORD and his own house and Millo u It seems to have been an eminent and large and strong Fort or Castle in Ierusalem as may be gathered from 1 King 11. 27. 2 Chron. 32. 5. and the wall of Jerusalem and Hazor x In Napthali See Iosh. 11. 10. and 19. 36. and Megiddo y In that part of the Tribe of Manasseh within Iordan of which see Iosh. 17. 15. and Gezer z In Ephraim Iosh. 21. 21. It now was and long had been in the possession of the Canaanites Iosh. 16. 10. Iudg. 1. 29. and permitted so to be by David and Solomon either by neglect or because they were busied in greater and more necessary Employments 16
of Azariah v. 1. who was also called by his Fathers Name Obed. Or Obed may be here put patronymically for the son of Obed as David is put for Christ the Son of David Ier. 30. 9. and elsewhere and Moses for the Sons of Moses Psal. 90. Title Or here is an Ellipses of the Relative Word of which there are many Instances both in saâ—…red and profane Authors as 2 Saâ—… 21. 19. the Brother of Golâ—…ah Mat. 4. 21. Iohn the Son of Zebecke Luk. 24. 10. Mary the Mother of Iames by comparing Mark. 15. 40. Ioh. 19. 25. Mary the Wife of Cleopas and many other places And so this place may be thus read When Asa heard these words even the Prophecy of the Son of Oded the Prophet And this Ellipsis is the more easie and tolerable because this Defect might be well enough understood and supplyed out of v. 1. Though some understand this to be another Prophecy of Oded the Father which is not here expressed which Azariah his Son repeated to them for the confirmation of his own Prophecy he took courage n For it required great Courage to put away all the Idols to which so great a number of his People were to this day addicted and among others Maâ—…hah the Queen his Mother whom for this reason he deposed 1 King 15. 13. and put away the †Heb. 〈◊〉 〈◊〉 abominable idols out of all the land of Judah and Benjamin and out of the cities which he had taken o To wit Abijah his Father which was easily understood from ch 13. 19. Or which had been taken the active word being oft so used impersonally for the passive as Hebricians know from mount Ephraim and renewed the altar of the LORD p Which had been either decayed through Age and long Use of it or broken by his Idolatrous Mothers means Or he consecrated or dedicated the Altar c. which possibly had been polluted by Idolaters and now needed some purification that was before the porch of the LORD 9 And he gathered all Judah and Benjamin and * 〈◊〉 16. the strangers with them out of Ephraim and Manasseh and out of Simeon q Which Tribe though they had their Inheritance out of the Portion of Judah did for the generality of them Revolt to Jeroboam with the other Tribes as appears from many passages of Scripture Which they might conveniently do because their Portion bordered as on one side upon that of Judah so on the other side upon that of Dan and therefore might indifferently joyn with the one or other as they saw fit for they fell to him r To wit from the King of Israel out of Israel in abundance when they saw that the LORD his God was with him 10 So they gathered themselves together at Jerusalem in the third month s To wit of the Sacred Year in which the Feast of Weeks or of Pentecost fell Of which see Exod. 23. 16. Deut. 16. 9. in the fifteenth year of the reign of Asa t Asa had Peace but ten years ch 14. 1. After which probably there were some Bickerings and Skirmishes which seem to have been composed And after that Zerah comes against him and is discomfited Upon this great Success many of the Israelites fall to him and in his 15th year he calls this Assembly 11 And they offered unto the LORD †〈◊〉 â—… 〈◊〉 〈◊〉 the same time of the spoil which they had brought u Taken from Zerah and his Complices ch 14. 13 c. seven hundred oxen and seven thousand sheep 12 And they entred into a covenant x They engaged themselves by a serious and solemn Covenant before the Lord and this great Assembly to seek the LORD God of their fathers with all their heart and with all their soul. 13 That whosoever would not seek the LORD God of Israel y Whosoever should obstinately refuse to pay unto God that Solemn Worship which he required at his Temple in Jerusalem or should disown God or serve other gods * 〈◊〉 1â—… â—… 〈◊〉 should be put to death z By vertue of all those Laws which command that such persons should be cut off and in pursuance of that Law Deut. 17. 2. Compare Heb. 10. 28. whether small or great whether man or woman 14 And they sware unto the LORD with a loud voice and with shouting and with trumpets and with cornets 15 And all Judah ‖ i. e. A great number of the People as such general Expressions are frequently understood for none doubt but there were many Dissemblers and ungodly men at this time among them rejoyced at the oath for they had sworn with all their heart and sought him with their whole desire and he was found of them and the LORD gave them rest round about 16 And also concerning * 〈◊〉 1â—… 13. Maachah †〈◊〉 〈◊〉 the mother of Asa the king he removed her from being queen because she had made an †Of this and the following Verses see on 1 King 15. 2 10 14 15. idol in a grove and Asa cut down her Idol and stamped it and burnt it at the brook Kidron 17 But the high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his days 18 And he brought into the house of God the things that his father had dedicated and that he himself had dedicated silver and gold and vessels 19 And there was no more war unto the five and thirtieth year of the reign of Asa * For though there were continual Skirmishes between Asa and Baasha and their People all their days 1 King 15. 16. yet it did not break forth into an open War till Asa's 35th year i. e. till that was ended But how this 35th year is to be computed see the Note on ch 16. 1. CHAP. XVI 1 IN the six and thirtieth year of the reign of Asa a Or of the Kingdom of Asa i. e. of the Kingdom of Judah which was now Asa's Kingdom or from the time of the division of the two Kingdoms Rehoboam reigned 17 years ch 12. 13. Abijah 3 years ch 13. 2. Asa had now reigned 15 years ch 15. 10. all which put together make up the 35 years mentioned ch 15. 19. And in the next year Baasha wars against him and the ground of War was the defection of many of his Subjects to Asa ch 15. 9. whom Asa endeavours to engage together with his own Subjects by an Oath and a Covenant to be true and faithful to God and consequently to himself which was done in his 15th year ch 15. 9 10. and therefore in his 16th year called here the 36th year of hâ—…s Kingdom he commenceth an open War against him If it be objected that the Reign or Kingdom of Asa is otherwise understood of the time of Asa's personal Reign as I may call it ch 15. 10. The Answer is obvious that there are
well be called Israel being moâ—…e truly and properly Gods Israel than their Apostate Brethren who were no longer worthy of that Name Or 3. Because all his Subjects were Israelites and therefore he was King of Israel though not of all Israel Or 4. With some reflection upon his Memory for making so strict an Alliance and Friendship with the King of Israel whosâ—… Cause he defended with his own and his Kingdoms great Hazard as if he had been the King not so much of Judah as of Israel And this may be the rather noted here because here speedily follows a sad Effect of that wicked and cursed Match Some say Israel was â—…oisted into some Copies by the Transcriber instead of Iudah 〈◊〉 it was first written 3 And their father gave them great giâ—…ts oâ—… silver and of gold and of precious things with â—…enced cities in Judah but the kingdom gave he to Jehoram because he was the first-born c Whom he conceived that he ought to prefer by vertue of that Law of God Deut. 21. 15. though otherwise he would not have done it having probably ere this time perceived his perveâ—…se and wicked Inclinations and how much he was swayed by his Idolatrous Wiâ—…e Now he saw his Errour when it was too late 4 Now * 〈◊〉 16 〈◊〉 when Jehoram was risen up to the kingdom of his father he strengthened himself d He took Courage and hardned his heart as that word sometimes signifies and slew all his brethren with the sword e Partly because they either did or he knew that they would oppose him in his Wicked Designs and partly for his own Security lest his People who as he believed would be highly exasperated with the Execution of his Counsels should advance any of them to the Throne and depose him and divers also of the princes of Israel f Either 1. of Judah here called Israel of which see the Notes on v. 2. Or. 2. The Princes or Chief Men of Israel properly so called not the Princes of all Israel or of the several Tribes thereof but the Chief of those Israelites who out of Love to God and to the True Religion had forsaken their Eâ—…tates and worldly Advantages in the Kingdom of Israel and were now incorporated with the Kingdom of Judah These he especially struck at either 1. Because his Wife instigated him thereunto both to punish them for their Revolt from her Father and to deter others from following their Example Or 2. Because he justly and truly thought these would be most firm and constant to and zealous for that Religion which he was resolved to oppose being both by their Conscience and Interest obliged to it 5 Jehoram was thirty and two years old g Of this and v. 6 7 8 9 10. see the Notes on 2 King 8. 17 c when he began to reign and he reigned eight years in Jerusalem 6 And he walked in the way of the kings of Israel like as did the house of Ahab for he had the daughter of * 〈◊〉 â—… Ahab to wife and he wrought that which was evil in the eyes of the LORD 7 Howbeit the LORD would not destroy the house of David because of the covenant that he had made with David h For which in 2 King 8. 19. it is for David his servants sake â—… i. e. Not for Davids Merits but for Gods free Promise and Covenant as it is here explained and as he promised to give a †〈◊〉 〈◊〉 〈◊〉 â—… light to him and to his * 〈◊〉 â—… 12. 〈◊〉 〈◊〉 36. 〈◊〉 â—… 19. 〈◊〉 〈◊〉 11 〈◊〉 sons for ever 8 In his days the Edomites revolted from under the †〈◊〉 〈◊〉 dominion of Judah and made themselves a king 9 Then Jehoram * 〈◊〉 8. 21. went forth with his princes and all his chariots with him and he rose up by night and smote the Edomites which compasâ—…ed him in and the captains of the chariots 10 So the Edomites revolted from under the hand of Judah unto this day The same time also did Libnah revolt from under his hand because he had forsaken the LORD God of his fathers i To wit publicâ—…ly and avowedly setting him at Defiance as the next Verse shews And this is mentioned either 1. As the Reason why the Priests whose City Libnah was forsook him because he had forsaken God Or rather 2. as the reason why God raised up so many Enemies against him both from abroad and at home 11 Moreover he made high places k Not to the Lord whose sworn Enemy he was but to Baals or False Gods in the mountains of Judah and caused the inhabitants of Jeâ—…usalem to commit fornication l Not onely by his Couâ—…sel and Example but as it follows by Force by Threats and Penaltieâ—… and compelled Judah thereto 12 And there came a writing to him from Elijah the prophet m Qu. How could this be when Elijah was wrapt up to Heaven in Jehoshaphats time 2 King 2. 3. 11. Ans. Either 1. This was Elisha or some other Prophet called Elijah because he acted in the Spirit and Power of Elijah for which cause John the Baptist also is so called Or rather 2. This was really written by Elijah who by the Spirit did clearly foresee and foretel the Reign and Acts of Jehoram as others did of Jo iah 1 King 13. 2. and Isaiah of Cyrus ch 45. 3. long before they were born and in consideration thereof leâ—…t this Prophecy with Elisha to be delivered in due time by him or some other person in his Name and as from his Mouth saying Thus saith the LORD God of David thy father n Whose Name he mentions either to upbraid him with his degeneration from so worthy a Parent Or to take off his Presumption and Confidence which was grounded upon his being the Son and Successor of David in whose Posterity the Crown was settled for ever by Gods special Appointment and by the Approbation of the People Because thou hast not walked in the ways of Jehoshaphat thy father o Whose wise Counsel and good Example thou hast despised noâ—… in the ways of Asa king of Judah 13 But hast walked in the way of the kings of Israel and hast made Judah and the inhabitants of Jerusalem to go a whoring like to the whoredâ—…ms of the house of Ahab and also hast slain thy brethren of thy fathers house which were better than thy self p More Innocent and Righteous and Pious 14 Behold with †Heb. a great stroke a great plague will the LORD smite thy people q Qu. Why the People for his Sin Ans. 1. Because the generality of them sinned in complying with his Wicked and Idolatrous Commands through Fear v. 11. 2. Because he suffered in his Peoples Destruction For as the Honour and Safety and Strength of a King lies in the Multitude and Prosperity of his People Prov. 14. 28. so
to distribute x To the Priests and Levites to whom they were appropriated by God the oblations of the LORD and the most holy things y To wit the remainders of the Free-will-offering Levit. 2. 3 10. The Sin-offering and Trespass-offering Levit. 6. 18 22. 7. 1. and the Shew-bread Levit. 24. 9. 15 And †Heb. 〈◊〉 〈◊〉 hand next him were Eden and Minjamin and Jeshua and Shemajah Amariah and Shecaniah in * Josh. 21. the cities of the priests z Who were intrusted with the Receiving and Distributing of the several Portions belonging to the Priests who abode in their several Cities whilest their â—…rethren came up to Jerusalem in their ‖ Or 〈◊〉 set office to give to their brethren by courses as well to the great as to the small 16 Beside their genealogy of males from three years old and upward a To whom a Portion of these things was allotted as is here implied even unto every one that entreth into the house of the LORD b That were capable of entring thither and doing Service there which they were at twenty years old as is expressed here v. 17. 1 Chron. 23. 24. Through the whole Company of the Priests and Levites his daily portion for their service in their charges according to their courses 17 Both to the genealogy of the priests by the house of their fathers and the Levites ‖ 〈◊〉 〈◊〉 of 〈◊〉 from twenty years old and upward in their charges by their courses 18 And to the genealogy of all their little ones their wives and their sons and their daughters through all the congregation c This is alledged as a Reason why their Wives and Children were provided for out of the Holy things because they sequestred themselves from worldly Affairs by which they might otherwise have provided for their Families and intirely devoted themselves to Holy Administrations for in their ‖ 〈◊〉 set office they sanctified themselves in holiness 19 Also the sons of Aaron the priests which were in * 〈◊〉 25. 34. 〈◊〉 35. 2. the fields d Who are opposed to those that lived in or resorted to the great City Jerusalem of the suburbs of their cities in every several city the men that were expressed by name to give portion to all the males among the priests and to all that were reckoned by genealogies among the Levites 20 And thus did Hezekiah throughout all Judah and wrought that which was good and right and truth before the LORD his God 21 And in every work that he began in the service of the house of God and in the law and in the commandments to seek his God he did it with all his heart and prospered CHAP. XXXII 1 AFter * 〈◊〉 18. 13 〈◊〉 these things and †〈◊〉 36. â—… c. â—… Heb. tâ—…is the establishment thereof a An Emphatical Preface signifying that notwithstanding all his Pious Care and Zeal for God yet God saw fit to Exercise him with a fore Trial and Calamity which yet he turned to his great Honour and Advantage Sennacherib king of Assyria came and entred into Judah and encamped against the senced cities and thought †〈◊〉 Gr. 〈◊〉 31. 20. â—… Heb. 〈◊〉 break 〈◊〉 〈◊〉 to win them for himself b He designed and bragged that he would win them all and did actually win many of them 2 King 18. 13. 2 And when Hezekiah saw that Sennacherib was come and that †〈◊〉 〈◊〉 face 〈◊〉 〈◊〉 〈◊〉 he was purposed to sight against Jerusalem 3 He took counsel with his princes and his mighty men to stop the waters of the fountains c With Earth or other things cast into them and withal to derive the Waters by secret Paths and Pipes under ground to Jerusalem which were without the city and they did help him 4 So there was gathered much people together who stopt all the fountains and the brook that †Heb. 〈◊〉 〈◊〉 ran through the midst of the land saying Why should the kings of Assyria come and find much water d Which was a scarse Commodity in this Country and the want of it might much annoy the Assyrian Army 5 Also * 〈◊〉 22. 9. he strengthened himself and built up all the wall that was broken e By Joash ch 25. 23. and not since repaired 2 Chron 25. 23. and raised it up to the towers f Either 1. As high as the Towers or the tops of the Wall Or 2. As far as the two Towers or Gates which were made in the Form of Towers and had the use of Towers to wit that of Ephraim and the Corner-Gate both mentioned above ch 25. 23. Or brought up Engines or Instruments of Defence upon the Towers and another wall without and repaired * 2 Sam. 5. 9. Millo g Of which see 1 King 9. 24. 11. 27. in the city of David and made ‖ Or swords or weapons darts and shields in abundance 6 And he set captains of war over the people and gathered them together to him in the street of the gate of the city and †Heb. spake to their heart spake comfortably to them saying 7 Be strong and couragious be not afraid nor dismayed for the king of Assyria nor for all the multitude that is with him for * 2 Kin. 6. 16. there be mo with us than with him 8 With him is an * Jer. 17. 5. arm of flesh but with us is the LORD our God to help us and to fight our battels And the people †Heb. leaned rested themselves upon the words of Hezekiah king of Judah 9 After this did Sennacherib king of Assyria send his servants to Jerusalem h Of this and the following Verses see the Notes on 2 King 18. 17. c. and 19. 10 c. but he himself laid siege against Lachish and all his †Heb. â—… mâ—…n power with him unto Hezekiah king of Judah and unto all Judah that were at Jerusalem saying 10 Thus saith Sennacherib king of Assyria Whereon do ye trust that ye abide ‖ Or in the strong hold in the siege in Jerusalem 11 Doth not Hezekiah perswade you to give over your selves to die by famine and by thirst saying The LORD our God shall deliver us out of the hand of the king of Assyria 12 Hath not the same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem saying Ye shall worship before one altar and burn incense upon it 13 Know ye not what I and my fathers have done unto all the people of other lands were the gods of the nations of those lands any ways able to deliver their lands out of mine hand 14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of mine hand that your God should be able to deliver you out of
thirty priests garments 71 And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold and two thousand and two hundred pound of silver 72 And that which the rest of the people gave was twenty thousand drams of gold and two thousand pound of silver and threescore and seven priests garments 73 So the priests and the Levites and the porters and the singers and some of the people and the Nethinims and all Israel dwelt in their cities and when the seventh month came the children of Israel were in their cities CHAP. VIII 1 AND all * 〈◊〉 3. 1. the people gathered themselves together as one man into the street that was before the water-gate a Of which see Nehem. 3. 26. and they spake unto Ezra * Ezra 7. 6. the scribe to bring the book of the law of Moses which the LORD had commanded to Israel 2 And Ezra the priest b Who came 12 or 13 years before Nehemiah to Ierusalem and either carried there or went back to Babylon being forced to do so by the Kings command or indispensable occasions and then returned again with Nehemiah brought the law before the congregation both of men and women and all †〈…〉 that could hear with understanding c i. e. And such children as were come to years of understanding upon the first day of the seventh month 3 And he read therein before the street that was before the water-gate †〈…〉 from the morning until mid-day before the men and the women and those that could understand and the ears of all the people were attententive unto the book of the law 4 And Ezra the scribe stood upon a 〈…〉 pulpit of wood which they had made for the purpose and beside him stood Mattithiah and Shema and Anajah and Urijah and Hilkiah and Maaseiah on his right hand and on his left hand Pedajah and Mishael and Malchiah and Hashum and Hashbadana Zechariah and Meshullam d Partly to declare their consent and concurrence with Ezra in what he said and did and partly that they or some of them might bear a part in the work 5 And Ezra opened the book in the †〈…〉 fight of all the people for he was above all the people and when he opened it all the people stood up e Either in reverence to Gods Word of which see Num. 11. 32. Iudg. 3. 20. Or that they might hear his words the more distinctly or rather because they observed that Ezra composed himself to prayer or thanksgiving which is here generally declared but doubtless was more particularly and largely expressed in that assembly as appears by their answering Amen amen to his prayer 6 And Ezra blessed the LORD the great God and all the people answered Amen amen with lifting up their hands and they bowed their heads and worshipped the LORD with their faces to the ground 7 Also Jeshua and Bani and Sherebiah Jamin Akkub Shabbethar Hodijah Maaseiah Kelita Azariah Jozabad Hanan Pelaiah and the Levites caused the people to understand the law f As well the words which being Hebrew now needed to be translated into the Chaldee or Syriack language which was now and henceforth the common language of that people who together with their religion had also in a great part lost their language as also the sense and meaning of them they expounded the mind and will of God in what they read and applied it to the peoples present condition as they saw fit as the manner of the Prophets generally was And hence the people were so deeply affected with 〈◊〉 and the people stood in their place g i. e. In their several places and stations into which the company seems to have been distributed for conveniency of hearing it not being likely that so vast a Congregation could distinctly hear one mans voice Or by their stations i. e. by the several stations of the Levites persons last named who seem to have had several scaffolds by comparing this with ch 9. 4. upon which they stood as Ezra did upon his pulpit v. 4. 8 So they read h To wit Ezra and his companions successively or severally l. in the book in the law of God distinctly and gave the sense i The meaning of the Hebrew words which they expounded in the common language and caused them to understand the reading k i. e. That which they read to wit the holy Scripture the action being put for the object as vision is oft put for the thing seen and hearing for the thing heard and fear for the thing feared So they gave them both a translation of the Hebrew words into the Chaldee and an exposition of the things contained in them and of the duty incumbent upon the people by vertue of them the declaration whereof was a great part of the Priests work Mal. 2. 7. 9 And Nehemiah which is ‖ Or the governour Ezra 2. 63. the Tirshatha and Ezra the priest the scribe and the Levites that taught the people said unto all the people * Num. 29. 1. Deut. 16. 14 15. This day is holy unto the LORD your God l To wit as a day of feasting and thanksgiving to God and rejoycing in his mercies for otherwise even fasting days were holy to God in the general though not in the sense here meant mourn not nor weep for all the people wept m when they heard the words of the law n Out of a deep sense of their great guilt and of their extream danger by reason of it 10 Then he said unto them Go your way eat the fat and drink the sweet n Feast before the Lord as the duty of the day obligeth you to do and send portions unto them for whom nothing is prepared o For the relief of your poor brethren who else must mourn whilest you rejoyce See of this duty and practice Deut. 16. 11 14. Esth. 9. 19. for this day is holy unto our LORD p Being the feast of trumpets Levit. 23. 24. and the beginning of this joyful month wherein so many days of feasting and thanksgiving were to be observed neither be ye sorry for the joy of the LORD is your strength q i. e. Rejoycing in God in the manner prescribed in his word or serving him with cheerfulness and thankfulness which is your duty alwaies but now especially will give you that strength both of mind and body which you greatly need both to perform all the duties required of you and to indure and oppose all the crafty counsels and malicious designs of your enemies against you whereas this dejection of mind and excessive grief if you indulge it will both oftend God and damp your spirits weaken your very bodies make you unfit for Gods service or for your own necessary occasions and so an easy prey to your enemies 11 So the Levites stilled all
thou renewest my Calamities again and again and makest my Plagues wonderful both for kind and extremity and continuance 17. Thou renewest ‖ 〈◊〉 is thy 〈◊〉 〈◊〉 21. Chap. 16. 8. thy witnesses r i. e. Thy judgments which are the Witnesses and Evidences both of my sins and of thy wrath against me and encreasest thy indignation s i. e. My miseries the effects of thine anger These words are added to explain what he meant by renewing witnesses upon me changes and war t Or changes and an army which may be a Figure called Hendiadis for the changes of an army i. e. many miseries succeeding one another like Companies of the Souldiers of an Army in Battel Or changes may note the various kinds and an army the great numbers of his Afflictions are against me 18. * Chap. 3. 11. Wherefore then hast thou brought me forth out of the womb O that I had given up the Ghost and no eye had seen me u To wit alive i. e. that I had never been born alive 19. I should have been x Or O that I had been And so in the following branch O that I had been carried For why should not these Verbs of the Future Tense be so rendred here as that v. 19. is the reason being wholly the same as though I had not been I should have been carried from the womb to the grave 20. * See Ch. 7. 6 8. 9. Are not my days few * Psal. 39. 13. cease then x My life is short and of its self hastens apace to an end * there is no need that thou shouldest push it forward or grudge me some â—…ase for so small a moment and let me alone y Or lay aside or remove thy hand or anger from me that I may take comfort a little 21. Before I go to the place whence I shall not return z Into this World and Life See on Chap. 7. 9. 10. even to the land of darkness and the shadow of death ‖ i. e. A dark and dismal shade See on Chap. 3. 5. 22. A land of darkness †Either in things without any succession of Day and Night Winter and Summer Or among persons where great and small are in the same condition Chap. 3. 19. †Heb. as the gloominess of the shadow of death and without order and it shineth as darkness as darkness it self and of the shadow of death without any order and where the light is as darkness * Where there is no difference between Light and Darkness where the Day is as dark as the Night where there is nothing but perpetual and uninterrupted darkness CHAP. XI THen answered Zophar the Naamathite and said 2. Should not the multitude of words be answered a Doest thou think to carry thy Cause by thy long and tedious discourses consisting of empty words without weight or reason and should †Heb. a man of lips a man full of talk be justified b Shall we by our silence seem to approve of thy Errors Or shall we think thy Cause the better because thou usest more words than we do 3. Should thy ‖ Or devices lies c i. e. Thy false Opinions and Assertions both concerning thy self and thy own Innocency and concerning the Counsels and Ways of God make men hold their peace d As if thy Arguments were unanswerable and when thou mockest e Both God Chap. 10. 3. and us and our friendly and faithful Counsels Chap. 6. 14 15 25 26. shall no man make thee ashamed f By discovering thy Errors and Follies 4. For thou hast said * Chap. 6. 10. my doctrine g Concerning God and his Providence is pure h i. e. True and certain and * Chap. 10. 7. I am clean in thine eyes i I am innocent before God I have not sinned either by my former actions or by my present expressions Thou standest wholly upon thy justification But Zophaâ—… aggravates and perverts Iob's words for he did not deny that he was a sinner in God's â—…ght Chap. 7. 20 21. 9. 2 3. 10. 14. but only that he was an Hypocrite or ungodly man as they made him 5. But O that God would speak and open his lips against thee k i. e. Plead with thee according to thy desire Chap. 9. 32 c. He would soon put thee to silence and shame 6. And that he would shew thee the secrets of wisdom l i. e. The unknown and unsearchable depths of God's Wisdom and Counsels in dealing with his Creatures that they are double to that which is m i. e. That they are far more and greater the word double being used indefinitely for manifold or plentiful as Isa. 40. 2. 61. 7. Ier. 17. 18. Zech. 9. 12. then that which hath a being or existence i. e. The secret Wisdom of God is infinitely greater than that which is revealed to us by his Word or Works The greatest part of what is known of God is the least part of those Perfections that are in him And therefore thou doest rashly and foolishly in passing such a bold censure upon God's ways and judging so harshly of his proceedings with thee because thou doest not comprehend the reasons of them and in judging thy self innocent because thou doest not see thy sins whereas the all-knowing God sees innumerable sins in thee for which he may utterly destroy thee though thou discernest them not But the words are and must be rendred either thus that he hath double id est abundant wisdom For so this Hebrew word signifies Chapter 6. 13. and 12. 16. Proverbs 2. 7. and 3. 21. Or that they are double to or in that being or essence to wiâ—… to God of whom he is here speaking Or to the being i. e. to God who calls himself by the Name I am Exod. 3 14. which signifies being and who appropriates being to himself Isa. 45. 18. I am and there is none else besides me as elsewhere he is said to be the onely wise and onely Potentate and onâ—…y immortal being 1 Tim. 1. 17. 6. 15 16. know therefore that * Ezra 9. 1â—… God exacteth of thee less than thine iniquity deserveth n Heb. God lâ—…nds or gives or forgives thee part of thine iniquity or of thy punishment So far is he from dealing worse than thou deservest as thou doest most falsly and wickedly accuse him 7. * Eccles. 3. 11. Rom 11. 33. Canst thou by searching find out God o i. e. Discover all the Depths of his Wisdom and the reasons of all his Actions canst thou find out the Almighty * Ch. 26. 14. unto perfection 8. It is †Heb. the heights of hâ—…aven as high as heaven p Thou canst not measure the heights of the visible Heavens much less of the Divine Perfections what canst thou do q To wit to
be most convenient both for beauty and use upon it 6. Whereupon are the †Heb. 〈◊〉 foundations thereof †Heb. made to siâ—…k fastened o This strong and durable Building hath no Foundations but in God's power and word which hath marvellously established it upon it self or who laid the corner stone thereof p By which the several walls and parts of the Building are joyned and fastened together and in which next to the Foundations the stability of any Building does consist The sense is Who was it that did build this goodly Fabrick and establishâ—… it so firmly that it cannot be moved without a Miracle 7. When the morning stars q Either 1. the Stars properly so called who are said to sing and praise God objectively because they give men ample occasion to do it in regard of their glorious light and stupendious motions c. Compare Psal. 19. 1. 148 1 c. But 1. there stars are not here the objects or matter but the authors or instruments of God's praises for the founding of the Earth 2. the Stars were not created when the Earth was founded but upon the fourth day 3. there is no satisfactory reason given why all the Stars should be called Morning-stars especially when there is but one Star known by that Name Or rather 2. the Sons of God as it here follows the latter Clause of the Verse being explicatory of the former as is most frequent in this and some other Books of Scripture to wit the Angels who may well be called Stars as even men of eminent note and particuâ—…ly Ministers of God's Word are called Dan. 8. 10. 12. 3. 〈◊〉 1. 16 20. and Morning-stars because of their excellent lustre and glory for which they are called Angels of Light 2 Cor. 11. 14. and Christ for the same reason is called the Morning-star Revel 22. 16. sang together ‖ Or 〈◊〉 so Or. and all the sons of God r The blessed Angels for man not being yet made God had then no other Sons and these are called the Sons of God partly because they had their whole being from him and partly because they were made partakers of his divine and glorious Image And all these are said to join in this work of praising God probably because none of the Angels were as yet fallen from their first estate though they did â—…all within a very little time after shouted for joy s Rejoyced in and blessed God for his works Whereby he intimates that they neither did advise or any way assist him in his works nor dislike or censure any of his works as Iob had presumed to do with the works of his Providence which are not inferior to those of Creation 8. * Gen. 1. 9. Or who shut up the sea with doors t Who was it thou or I that did set bounds to the vast and raging Ocean and shut it up as it were with Doors within its proper place and store-house that it might not overflow the Earth which without God's powerful restraint it would do See Psal. 33. 7. 104. 9. This sense seems most proper and to be confirmed by the following Verses when it brake forth u Or after it had broken forth to it from the womb or bowels of the Earth within which the Waters were for the most part contained Gen. 1. 2. Compare 2 Pet. 3. 5. and out of which they were by God's command brought forth into the proper place or channel which God had appointed for them as if it had issued out of the womb 9. When I made the cloud the garment thereof x When I covered it with Vapours and Clouds which arise out of the Sea and by God's appointment hover above it and cover it like a garment and thick darkness y i. e. Black and dark Clouds called Darkness by an usual Metonymy of the Adjunct So the same thing is repeated in other words after the manner a swadling band for it z Having compared the Sea to a New-born Infant he continues in the same Metaphor and makes the Clouds as swadling-bands to keep the Sea within its bounds though indeed neither Clouds nor Air nor Sands and shores can bound the Sea but it is God alone who doth it in and with these things 10. And ‖ 〈…〉 * Ch. 26. 10. brake up for it my decreed place a i. e. Made those vallies or channels and hollow-places in the Earth which might serve for a Cradle to receive and hold this great and goodly Infant when it came out of the Womb. See Gen. 1. 9 10. Psal. 33. 7. Or ordained or established my Decree upon or concerning it and set bars and doors b i. e. Fixed its bounds as strongly as if they were fortified with Bars and Doors 11. And said Hitherto shall thou come but no further and here e To wit at the Sand and Shore of the Sea Ier. 5. 22. shall †Heb. 〈◊〉 pride 〈◊〉 waves thy proud waves f Which rage and swell as if they would over-whelm all the Earth be stayed 12. Hast thou commanded the morning g i. e. The Morning-light or the Sun which is the cause of it Didst thou create the Sun and appoint the order and succession of Day and Night since thy days h Since thou wast born This work was not done by thee but my me and that long before thou wast born and caused the day-spring to know his place i To observe the punctual time when and the point of the Heavens where it should arise which varies every day Was this thy contrivance or mine 13. That it might take hold of the †Heb wings 〈◊〉 3â—… 3. ends of the earth k That this Morning-light should in a moment spread it self over the face of the whole Earth from one end of the Hemisphear to the other that the wicked might be shaken out of it l From the face of the Earth And this effect the Morning light hath upon the wicked partly because it discovers them and drives them into their lurking-holes whereas the darkness hides them and draws them forth and gives them opportunity to execute their villanies without observation Iob 24. 15 16 17. and partly because it brings them to condign punishment the Morning being the most fit and the mâ—…st usual time for executing judgment of which see Psal. 101. 8. Ier. 21. 12. 14. It m To wit the Earth mentioned in the next foregoing Verse is turned n Is transformed and changed in its shape and appearance as clay ‖ 〈◊〉 〈◊〉 to the seal o Or by the seal which makes a beautiful or valuable impression upon that Clay which in it self hath no form nor worth nor comliness in it So the Earth which in the darkness of the night lies like a confused heap without either form or beauty when the light ariseth and shineth upon
and full of Corn shall when they are shaken with the Wind make a noise not unlike that which the tops of the Trees of 〈◊〉 sometimes make upon the like occasion Which Expressions as well as many others of the like Nature in the Prophets being applied to Christ are to be understood in a spiritual Sence of the great and happy Success of the Preaching of the Gospel and they of the city n The Citizens of Ierusalem which are here Synedochically put for the Subjects of this Kingdom shall flourish like grass of the earth o Shall both encrease in number that there may be mouths to receive the Meat provided and enjoy great Prosperity and Happiness 17 His Name p The Honour and Renown of his eminent Wisdom and Justice and Goodness Which agrees but very obscurely and imperfectly to Solomon who sâ—…ained the Glory of his Reign by his prodigious Luxury and Oppression and Apostacy from God into which he â—…ell in the latter part of his days †Heb. 〈◊〉 〈◊〉 shall endure for ever †〈…〉 his Name shall be continued q Or shall be Propagated or Transmitted to his Chilâ—… Which suits much better to Christ from whom we are called Christians than to Solomon as long as the Sun r Heb. 〈◊〉 the Sâ—… Either 1. Publickly and in the Face of the Sun Or. 2. Perpetually as a constant and inseparable Companion of the Sun as long as the Sun it self shall continue See before on v. 5. and * Gen. 12 3. 22. 1â—… men shall be blessed in him s Either 1. As a Pattern of Blessedness When any man shall with well to a King he shall say The Lord make thee like Solomon See on Gen. 22. 18. Or rather 2. As the Cause of it by and through his Merits and Mediation all nations shall call him blessed 18 Blessed be the LORD God the God of Israel who onely doth wondrous things t Who hath given to his People such a Glorious and excellent King and Governour and such wonderful Blessings as they do and shall enjoy under his Government 19 And blessed be his glorious name for ever and let the whole earth be filled with his glory u Heb. The whole Earth shall be filled with his Glory For this may be either a Prayer for or a Prophecy of the spreading of the true Religion in the Gentile-World Which evidently relates to Christ and his Kingdom Amen and amen 20 The prayers of David the son of Jesse are ended x This Psalm is called the last of David's Psalms which are called Prayers because they consist very much of Prayers Either 1. The last of that part or Book of the Psalms which reacheth from the beginning of the Psalms hitherto whereof the far greatest number were Composed by David and all of them digested into this Order the rest of which follow being Collected by some other holy Man or Men of God after David's Death and Composed part by David and part by other Prophets Or rather 2. The last Psalm which David Composed For this was done but a little before his Death of which see the first Note on this Psalm PSAL. LXXIII The ARGUMENT The Subject of this Psalm is the same with Psal. 37. concerning the promiscuous Carriage of God's Providence towards good and bad Men. ‖ Or a Psalm for Asaph A Psalm of Asaph a Or for Asaph the famous Musician to whom divers of David's Psalms were Committed as Psal. 50. 1. c. But because Asaph was not onely a skilful Musician but also was Divinely inspired and the Author of some Psalms as is manifest from 2 Chron. 29. 30. and the style of this Psalm may seem to be something differing from that of David it may be thought not improbable that Asaph was the Author or Pen-man of it 1. â—… TRuly b Or 〈◊〉 The beginning is abrupt and sufficiently â—…tes that he had a great conflict within himself about this Matter and that many doubts and Objections were raised in his mind concerning it But at last he breaks forth like the Sun out of a Cloud and having by God's Grace silenced and Conquered his scruples he lays down this following Conclusion God is good to Israel c Though he may sometimes seem negligent of and harsh and severe to his People yet if all things be considered it is most certain and another day will be made manifest that God is Really and Superlatively good i. e. Most kind and bountiful and a true Friend to them and that they are most happy in him and have no Reason to Envy sinners their present and seeming Felicity even to ‖ Or 〈◊〉 such as are †Heb. clean of 〈◊〉 of a clean heart d To all true Israelites who love God with their whole Heart and serve him in Spirit and Truth and uprightness See Iob. 4. 43. Rom. 2. 28 29. So this Clause limits the former and takes off a great part of the force of the Objection even all that concerns the Calamities which befel the profane or False-hearted Israelites which were vastly the greatest number of that People 2 But as for me e Yet I must acknowledge this with grief and shame concerning my self notwithstanding all my Knowledge of this Truth and my own Experience and Observation of God's gracious dealings with me and other good Men. my feet were almost gone f My Faith in God's Promises and Providence was almost overthrown by the force of this Temptation and I was almost ready to repent of my Piety v. 13. and to follow the example of ungodly Men. my steps had well nigh slipt g Heb. Were almost poured forth like Water upon the ground which is unstable and Runs hither and thither with great disorder and uncertainty till it be irrecoverably lost So was I almost Transported by my own unruly Passionâ—… into unworthy Thoughts of God and a sinful Course of Life 3 * 〈◊〉 21. 7. Psal. 37. 1. Jer. 12. 1. For I was envious at the foolish when I saw the prosperity of the wicked h I grudged and murmured at it and had a secret Desire to partake of their Delicates 4 For there are no bands in their death i They are not dragged to Death neither by the Hand and Sentence of the Magistrate which yet they deserve nor by any lingring and grievous Torments of Mind or Body which is the Case of many good Men but they enjoy a sweet and quiet Death dropping into the Grave like ripe Fruit from the Tree without any Violence used to them Compare Iob 5. 26. and 21. 13. but their strength is †Heb. Fat firm k Heb. and their strength is fat i. e. Sound and good the best of any thing being called Fat in Scripture as Gen. 41. 2. Dâ—…n 1. 15. And in their Life-time they have great Ease and Health and Content till they expire like a
of the whole nation was wrapt up Or rather 3. The people of Israel who are oft spoken of as one person as God's son and first-born Exod. 4. 22. and here as one vine And seeing all the foregoing complaints have been concerning the calamities of the people of Israel it seems most reasonable to understand this prayer to be made for them the rather because the following clause here applyed to the man and son of man whom thou madest strong for thy self is used of the root or branch of the vine Vers. 15. whom thou madest strong for thy self 18 So will not we go back from thee y This glorious favour of thine shall oblige us to love and serve thee and trust in thee so long as we have a being and no more to revolt from thee to Idolatry or wickedness as we have too oft done quicken us z Revive and restore us to our former tranquillity and happiness and we will call upon thy name 19 Turn us again O LORD God of hosts cause thy face to shine and we shall be saved PSAL. LXXXI The ARGUMENT This Psalm seems to have been made for the use of the Church in solemn Feasts particularly either upon every first day of the Month or upon the first day of the seventh month which was celebrated with a more solemn blast of Trumpets Levit. 23. 24. Numb 29. 1. Because that Month was more sacred than others by reason of the concurrence of divers Religious Solemnities in it To the chief musician upon Gittith a Of which Title see the Note on Psal. 8 1. a Psalm ‖ Or for Asaph of Asaph 1 SIng aloud unto God our strength b Who is all our refuge and safeguard against all our Enemies make a joyful noise unto the God of Jacob. 2 Take a psalm and bring hither the timbrel the pleasant harp with the psaltery c All which Instruments were then prescribed and used in their solemn meetings 3 Blow up the trumpet in the new moon d Which was a sacred and festival time as appears from Numb 10. 10. and 28. 11 14. 2 Kings 4. 23. Isa. 66. 23 But this may be understood either 1. Generally of every New Moon Or rather 2. Specially of that New Moon as the word may be rendred which begun the seventh month as may be gathered both from the following words and by comparing this place with Levit. 23. 24. and Numb 29. 1. Where this very day is called a day of blowing of Trumpets in the time appointed on our solemn Feast-day e Or for the day or time of our solemn festivity whereby may be understood either 1. the day of the New Moon on which the Trumpets were blown for the celebration of that solemn time Or 2. The seventh Month which that New Moon did introduce or begin and in which besides other Solemnities they kept the Feast of Tabernacles which the Hebrew Doctours call the Feast by way of eminency and Iosephus affirms to have been the most sacred and the chief of all the Jewish Feasts 4 For * Lev. 23. 24 Num. 10. 10. this was a statute for Israel and a law of the God of Jacob f For this is no humane device but an appointment and command of the great God and your Lord. This g To wit the blowing of Trumpets he ordained in Joseph h Among the posterity of Ioseph to wit the people of Israel as is evident both from the foregoing Verse where they are called Israel and from the following words in this Verse where they are described by their coming out of Egypt which was common to all the Tribes of Israel who are sometimes callsed by the name of Ioseph of which see on Psal. 80. 1. for a testimony i Either 1. For a Law which is oft called a testimony Or rather 2. For a witness and memorial of that glorious deliverance mentioned in the following words For 1. That this was a statute and law he had expressed Vers. 4. which it is not likely that he would here repeat especially in a more dark and doubtful phrase 2. He seems to declare the end of that Law which was to be a testimony when he k To wit God he who ordained as was now said went out l As a Captain in the head or on the behalf of his people ‖ Or against through the land of Egypt m To execute his judgments upon that Land or People Or against c. to destroy it Or out of it as both ancient and other Interpreters render this Particle al which is elsewhere put for meal and meal is put for min from or out of as is manifest by comparing 2 Kings 21. 8. with 2 Chron. 33. 8. So this Text notes the time when this and the other Feasts were instituted which was at or presently after their coming out of Egypt even at Sinai where I n i. e. My progenitors for all the successive Generations of Israel make one body and are sometimes spoken of as one person heard a language that I †Heb. 〈◊〉 not understood not o Either 1. The Language of God himself speaking from Heaven at Sinai which was strange and terrible to me Or rather 2. The Egyptian Language which at first was very ungrateful and unknown to the Israelites Gen. 42. 23. and probably continued so for some considerable time because they were much separated both in place and conversation from the Egyptians through Ioseph's pious and prudent design This Exposition is confirmed from Psal. 114. 1. where this very thing is mentioned as an aggravation of their misery and from other places of Scripture where this is spoken of as a curse and plague to be with a people of strange Language as Deut. 28. 49. Ier. 5 15. 6 I removed his shoulder from the burden p I delivered him from burdensome slavery his hands †Heb. passed away were delivered from the pots q As this word is taken 1 Sam. 2. 14. 2 Chron. 35. 13. Or baskets as it signifies 2 Kings 10. 7. Ier. 24. 2. In the general it seems to note all those Vessels wherein they carried water straw lime bricks c. 7 * Exod. 2. 23. Thou calledst in trouble r At the Red Sea Exod. 14. 10 11 12. and I delivered thee I answered thee in the secret place of thunder s From the dark and cloudy pillar whence I thundred and fought against the Egyptians See Exod. 13. 21. and 14. 19 24. Others refer this to the thunder at Sinai But at that time they were not in trouble but in a safe and glorious condition I * Exod. 17. 6 7 Num. 20. 13. proved thee at the waters of ‖ Or strife Meribah Selah 8 * Hear O my people and I will testifie unto Psal. 50. 7. thee t Concerning my will and thy duty I will give thee Statutes and
unrighteous decrees which they have made in form of Laws Or by false pretences of law Or against law against all right and the laws both of God and men 21 They gather themselves together against the soul f Against the life as the soul commonly signifies and as the next clause explains it They are not satisfied with the spoil of their estates but do also thirst after their lives of the righteous and condemn the innocent blood g They shed the blood of those innocent persons whom they have wickedly condemned Innocent blood is here put for the blood or life of an innocent person as it is also 1 Sam. 19. 5. Mat. 27. 4. 22 But the LORD is my defence and my God is the rock of my refuge 23 And * Psal 7. 16. he shall bring upon them their own iniquity h i. e. The fruit and punishment of their sins and shall cut them off in their own wickedness i Either in the midst of their sins Or by their own wicked devices the mischief whereof he will cause to fall upon their own heads yea the LORD our God k The God of Iacob of whom they said that he did not see nor regard them but now they find the contrary proved to their cost shall cut them off PSAL. XCV The Author of this Psalm was David as is affirmed Heb. 4. 7. and although the Psalm be delivered in general terms as an invitation to mankind to yield unto the true God that praise and worship and obedience which he requireth and deserveth yet it hath a special reference to the days of the Messiah of which Christians have no great reason to doubt seeing it is so understood by the Hebrew Doctors themselves as also by the Apostle Heb. 3. 7 c. and especially Heb. 4. 3 4 5 6 7 8 9. where he not onely expounds it of those times but proves that it cannot be meant of the former times and state of the Church 1 O Come let us a He speaks to the Israelites whose backwardness to this work in the times of the Gospel was foreseen by the spirit of God which dictated this Psalm sing unto the LORD let us make a joyful noise to the rock of our salvation 2 Let us †Heb. 〈◊〉 his face Isai. 3â—… 33. come before his presence b Which he will then afford us in a singular manner in his Son the Messiah in and by whom he will be visibly present with the Sons of men with thanksgiving and make a joyful noise unto him with psalms 3 For * Psal. â—…6 4. 135. 5. the LORD is a great God and a great King above * Psal. 86. 8. all gods c Above all that are accounted and called Gods Angels and Earthly Potentates and especially the false gods of the Heathens which upon Christs coming into the World were struck dumb and could no more deliver their Oracles as Platarch and other Heathens observed with admiration nor deceive the World but were forced to give place to the true God and to the knowledge and worship of him alone which was propagated among all Nations by the Gospel 4 †Heb. in 〈◊〉 In his hand d Under his Government are the deep places e Those parts which are far out of mens sight and reach and much more those that are at mens disposal of the earth ‖ Or the 〈◊〉 of the hills 〈◊〉 his the strength of the hills f The strongest or highest Mountains are under his feet and at his disposal The fence of the Verse is All the parts of the Earth whether high or low are subject to his power and providence and therefore it is not strange if all the Nations of the Earth be brought to the acknowledgment of him and if the Gentiles receive his Gospel is his also 5 †Heb. whos 's the sea is The sea is his and he made it and his hands formed the dry lands 6 O come let us worship and bow down let us kneel g By which expressions he teacheth that even in Gospel times God is to be glorified and worshipped as well with the members of our bodies as with the faculties of our Souls before the LORD our maker 7 For he is our God h In a peculiar manner and therefore it will be most unreasonable and abominable for us to forsake him when the Gentiles submit to his law and * Psal. â—…9 1â—… 80. 1. 10â—… 3. we are the people of his pasture i Whom he feedeth and keepeth in his own proper Pasture or in the land which he hath appropriated to himself and the sheep of his hand k Which are under his special care and conduct or government which is oft expressed by the hand as Numb 4. 28. and 31. 49. Judg. 9. 29. * Heb. 3. 7. 4. 7. to day l i. e. Forthwith or presently as this word is used Deut. 4. 4 8. and 27. 9. Ios. 22. 16 18 c. Or this day in this solemn day of grace or of the Gospel which the Psalmist speaks of as present according to the manner of the Prophets And this word though belonging to the following clause as appears from Heb. 3. 7. may seem to be thus placed to shew that it had some respect to the foregoing words also For the sence of the place may be this We Jews are or shall be the people of his pasture and the sheep of his hand God will still own us for his people this day i. e. in the days of the Messiah if this day or in that time we shall hear his voice Otherwise God will reject us and receive the Gentiles in our stead if ye will hear his voice m If you will hearken to his call and obey his further commands Which may be added as a necessary caution and admonition to the Israelites that they might understand and consider that Gods presence and favour was not absolutely necessarily and everlastingly fixed to them as they were very apt to believe but was suspended upon the condition of their continued obedience which if they violated they should be rejected and the Gentiles performing it should be received to his mercy And this clause may be connected either 1. with the former words as the condition of their interest in God as their God as was now said Or 2. with the following Verse If you are willing to hearken to Gods call delivered by his Son take the following counsel 8 Harden not your hearts n By wilful disobedience and obstinate unbelief rebelling against the light and resisting the Holy Ghost and his clear discoveries of the truth of the Gospel * Exod. 17. 2 7. Numb 14. 2â—… 20. 13. Deut. 6. 16. as in the †Heb. conâ—… tion provocation o As you did in that hold and wicked contest with God in the Wilderness Or As in Meribah which was the
imaginable Which is a stupendous work of Divine power and wisdom that it should not be removed m Out of its proper place which is the lowest part of the World for ever n As long as the World continues 6 Thou coveredst it with the deep o Either 1. in the general Deluge Or rather 2. in the first creation as we read Gen. 1. 2 9. of which the Psalmist is here speaking as with a garment the waters stood above the mountains p The mountains were not made by the Deluge as some have thought who for that reason understand this Verse of the said Deluge for it is apparent they were before it Gen. 7. 19. and most probably were in the first Creation because this variety of Mountains and Valleys is both ornamental and useful to the World 7 * Gen. 8. 1. At thy rebuke q Upon thy severe command Gen 1. 9. which he calls a rebuke to imply that there was something in that state of things which might seem to need reproof and correction even that confusion of Earth and Water together which therefore God amended in his second days work they fled r They immediately went to the place which God had allotted to them at the voice of thy thunder s Of thy Soveraign Command which as they could not but hear so they durst not disobey He ascribes sence and reason to inanimate Creatures by a Figure called Prosopopoeia they hasted away 8 ‖ Or the â—…tains ascâ—…d the valleys descend They go up by the mountains they go down by the valleys t In that first division of the Waters from the Earth some part of them by God's command contrary to their own nature went upwards and became Springs in the Mountains and the greatest part went downwards to the Chanels made for them Others both antient and later Interpreters read the words thus The Mountains ascend the Valleys descend when the Waters were separated part of the Earth went upward and made the Mountains and part went downward and made the Valleys or low Grounds But our Translation seems the best as being most agreeable to the Context because he speaks of the Waters both in the foregoing and following Verses unto the place which thou hast founded for them u Unto their proper Chanels and Receptacles which God provided for them 9 * Psal. 33. 7. Thou hast set a bound x Even the sand of the Sea-shore as it is expressed Ier. 5. 22. which though in it self contemptible and a very poor defence to the Earth against that swelling and raging Element yet by Gods Almighty Power and gracious Providence is made sufficient for that purpose Which is noted as a wonderful work of God Iob 38. 8 c. * Gen. 9. 11 15. that they may not pass over that they turn not again to cover the earth y To wit the whole Earth as it did in the beginning of the Creation This was Gods appointment and the course of nature setled by him But when men transgressed their bounds all the laws of God and men it is not strange if the waters also transgressed their bounds and once again overwhelmed the Earth in the general Deluge 10 †Heb. who sendeth He sendeth the springs z And the Rivers which come from them into the valleys which †Heb. walk run among the hills a Wherewith God hath shut in the Rivers where he saw fit that they might not overflow the Land 11 They give drink to every beast of the field the wild asses b Which he mentions partly because they are dry and thirsty Creatures and partly because they live in dry and desolate Wildernesses and are neither ruled nor regarded by men and are most stupid Creatures and yet are plentifully provided for by the care and bounty of Divine Providence †Heb. break quench their thirst 12 By them c Either upon the Waters where many Fowls have their common abode or in the ground nigh unto them or in the Trees which commonly grow by the Banks of Rivers shall the fowls of the heaven have their habitation which †Heb. give voice sing among the branches d Which being delighted and refreshed by the Waters send forth their pleasant notes 13 * Psal. 147. 8. He watereth the hills d Which most need moisture and have least of it in them from his chambers e From the Clouds as above v. 3. * Psal. 65. 9. the earth is satisfied f By this means all the parts of the Earth the Mountains as well as the Valleys are made fruitful with the fruit of thy works g With the effects of those sweet showrs which he calls Gods works because he alone can and doth give them as is noted Ier. 10. 13. and 14. 22. 14 * 〈◊〉 1. 29 â—… 3. 18. He causeth the grass to grow for the cattel and herb for the service of man h Both for delight and for necessity either as food or physick that he may bring forth food out of the earth i And this God doth he watereth the Earth that thereby it may be prepared or disposed for the production of necessary provisions for Beasts and for men that so he to wit God may bring forth food out of the earth which without this blessing of God the Earth would never yield 15 And * 〈◊〉 9. 13. wine k He also bringeth out of the Earth the Vines which yield Wine that maketh glad the heart of man and †〈◊〉 to make 〈◊〉 shine 〈◊〉 oil or 〈◊〉 oil oyl to make his face to shine l He alludes to the custom of those times and places which was upon solemn and festival occasions to anoint their Faces with Oyl See Psal. 23. 5. But these words with the former are by divers Learned Interpreters rendred otherwise which seems more agreeable to the order and contexture of the Hebrew Text And he giveth wine that maketh glad the heart of man to make or that he may make i. e. that thereby he may also make his face to shine more than oyl i. e. more than it shineth when it is anointed with Oyl or as with oâ—…l So he speaks onely of the Wine which he commends from two qualities that it makes the heart chearful and the countenance pleasant and bread m i. e. Bread Corn by a Metonymy which strengthneth mans heart n Which hath a singular faculty to preserve or renew our strength and vigour whence it is called the staff of life 16 The trees of the LORD o i. e. Which the Lord hath planted as the next Clause expounds this which came up and grew and thrive not by mans art and industry but meerly by the care of Gods Providence are †〈◊〉 shall be 〈◊〉 So 〈◊〉 full of sap p Heb. Are or shall be satisfied to wit
make Cisterns Wells for their own private use And the same Metaphor of Waters and of a Pit or Well is applied to things of this nature elsewhere as Prov. 23. 27. Isa. 48. 1. 51. 1. 16. Let thy fountains d Thy Children proceeding from thy Wife called thy fountain v. 18. and from thy self as the Israelites are said to come from the Fountain of Israel Deut. 33. 28. Psal. 68. 26. Compare Isa. 51. 1. And Fountains are here put for Rivers flowing from them as it is explained in the next clause and as it is Psal. 104. 10. by a Metonymy of the Cause for the Effect And this title may be the more fitly given to Children because as they are Rivers in respect of their Parents so when they grow up they also become Fountains to their Children be dispersed abroad e They shall be multiplied and in due time appear abroad in the World to thy Comfort and Honour and for the good of others whereas Whores are commonly barren and men are ashamed to own the Children of Whoredom and rivers of Waters in the streets 17. Let them be only thine own and not strangers with thee f Hereby thou mayest be secured that thou dost not father and leave thine Estate to other mens Children whereas the Parents of Harlots Children are common or uncertain 18. Let thy fountain g Thy Wife as the next clause explains it be blessed h She shall be blessed with Children for Barrenness was esteemed a curse and reproach especially among the Israelites Or rather she shall be a Blessing and a Comfort to thee as it follows and not a Curse and a Snare as an Harlot will be and rejoice with the wife i Seek not to Harlots for that delight which God alloweth thee to take with thy Wife So here he explains the foregoing Metaphor and applies it to his present design of thy youth k Which thou didst marry in her and thine own youthful days with whom therefore in all reason and justice thou art still to satisfie thy self even when she is old Or he mentions Youth because that is the season in which men are most prone to unclean practices against which men are commonly fortified by the Infirmities of Old Age. 19. Let her be as the loving hind l Or as the beloved Hind Heb. the Hind of Loves as amiable and delightful as the Hinds are either 1. to their Males the Harts or 2. to Princes and great men who used to make them tame and familiar and to take great delight in them as hath been noted by many Writers of which see my Latine Synopsis and pleasant roe let her breasts m i. e. Her Loves and Embraces expressed by lying between the Breasts Cant. 1. 13. Compare Ezek. 23. 3. 8. 21. †Heb. water thee satisfie thee at all times n At all convenient times For that there may be excess in the use of the Marriage-Bed is manifest not only from many Scriptures but from the light of Nature and the consent of wife and sober Heathens who have laid restraints upon men in this particular A man may be drunk with his own Wine and intemperate with his own Wife Or in all ages and conditions Do not only love her when she is young and beautiful but also when she is old and deformed and †Heb. err thou always in her ove be thou ravisht o Love her fervently It is an Hyperbolical Expression always with her love 20. And why wilt thou my son be ravisht with a strange Woman p Why wilt thou destroy and damn thy self for those delights which thou maist enjoy without sin or danger and embrace the bosome of a stranger 21. * 2 Chr. 16. 9. Job 31. 4. 34. 21. Chap. 15. 3. Jer. 16. 17. 32. 19. For the ways of man are before the eyes of the LORD q God sees all thy filthy actions though done with all possible cunning and secrecy and he pondereth all his goings r He taketh an exact account of all their doings that he may recompence them according to the kinds degrees numbers and aggravations of all their unchaste actions 22. His own iniquities * Chap. 11. 3 5 6. shall take the wicked himself and he shall be holden with the cords of his †Heb. sin sins s In vain doth he think to disentangle himself from his lusts by repenting when he grows in years and to escape punishments for he is in perfect bondage to his Lusts and is neither able nor willing to set himself at Liberty and if he do escape the rage of a jealous Husband and the sentence of the Magistrate yet he shall be infallibly overtaken by the righteous Judgment of God 23. * Job 4. 21. 36. 12. He shall die without instruction t Because he neglected Instruction Or without Correction or Amendment He shall die in his sins and not repent of them as he designed and hoped to do before his death and in the greatness of his folly u Through his stupendious Folly whereby he cheated himself with hopes of Repentance or Impunity and exposed himself to endless torments for the momentany pleasures of sinful Lusts. he shall go astray x From God and from the way of Life and from eternal Salvation CHAP. VI. 1. MY son if thou be * Ch. 22. 26. surety a To wit rashly without considering for whom or how far thou dost oblige thy self or how thou shalt discharge the Debt if occasion require it Otherwise suretyship in some cases may be not only lawful but an Act of Justice and Prudence and Charity See Gen. 42. 37. 43. 8. Philem. v. 19. Or to as this prefix most commonly signifies a friend for thy friend if thou hast stricken thy hand b Obliged thy self by giving thine Hand or joining thine Hands with another mans as the custom then was in such cases Of which see Iob 17. 3. Prov. 17. 8. and 22. 26. with a stranger c With the Creditor whom he calls a Stranger because the Usurers in Israel who lent Money to others for their necessary occasions upon condition of paying use for it were either Heathens or were reputed as bad as Heathens because this practice was forbidden by Gods Law Deut. 23. 19. Or to or for 1 Stranger for here is the same prefix which is rendred for in the former clause And so he may imply that whether a man be surety to or for a friend or to or for a stranger the case and course to be used is much of the same kind 2. Thou art snared d Thy Freedom is lost and thou art now in Bondage to another with the words of thy mouth thou art taken with the words of thy mouth 3. Do this now my son and deliver thy self when thou art come into the hand e Into the Power of thy friend
last clause of v. 15 but will occasion and hasten thy ruine But seeing these words are very capable of another sense and there is no proof or evidence of this sense in them as there is in all other places where Solomon speaks in the person of an Epicure this Interpretation may seem to be dangerous and liable to misconstruction Or 2. In his own person And so these words are a caution to prevent as far as may be that destruction which oâ—… attends upon righteous Men as was observed v. 15. Be not righteous overmuch either 1. By being too severe in observing censuring and punishing the faults of others beyond the rules of equity without giving any allowance for humane infirmity extraordinary temptations the state of times and other circumstances Or 2. By being more just than God requires either laying those yokes and burdens upon a mans self or others which God hath not imposed upon him and which are too heavy for him of which see on Mat. 23. 4. or condemning or avoiding those things as sinful which God hath not forbidden which really is Superstition but is here called Righteousness abusively because it is so in appearance and in the opinion of such persons So he gives them the name but by adding overmuch denies the thing because Righteousness as well as other virtues avoids both the extreams the excess as well as the defect Or 3. By an imprudent and unseasonable ostentation or exercise of Righteousness where it is not necessary as if a Protestant travelling in a Popish Country should publickly profess his Religion to all whom he meets with or when a â—…an casts the pearl of Reproof before Swine against that caution Mat. 7. 6. So this is a precept that men should manage their zeal with godly Wisdom and with condescensiion to others as far as may be But this is not to be understood either 1. Of such prudence as keeps a man from the practice of his duty buâ—… only of that Prudence which directs him in ordering the time manner and other circumstances of it Or 2. As if Men could be too good or too holy since the strictest holiness which any man in this life can arrive at falls far short both of the rule of Gods Word and of those examples of God and Christ and the holy Angels which are propounded in Scripture for our imitation neither make thy self over-wise y Be not wise in thine own conceit nor above what is written 1 Cor. 4. 6. nor above what is meet Which he here implieth to be the cause of being righteous overmuch why shouldest thou †Heb. be absolute destroy thy self z For thereby thou wiltst unnecessarily expose thy self to danger and mischief 17 Be not overmuch wicked a Do not take occasion either from the impunity of sinners v. 15. or from the prohibition of excessive Righteousness to run into the contrary extream the defect of righteousness or to give up thy self to the practice of all manner of wickedness as the manner of many men is Ch. 8. 11. But this is not to be understood as if he allowed a lower degree of wickedness no more than that prohibition of not letting the Sun go down upon a mans wrath Eph. 4. 26. permits him to keep his wrath all the day long and no more than the condemnation of excess of riot and of abominable Idolatries 1 Pet. 4. 3 4. doth justifie any kind of rioting or Idolatry neither be thou foolish b Which he adds to shew that such sinners howsoever they esteem themselves wise yet in truth are egregious fools as the following words prove why shouldest thou dye †Heb. not in 〈◊〉 before thy time c Either by the justice of the Magistrate or by the vengeance of God For though I said that somtimes a wicked man prolongeth his days c. v. 15. yet commonly such persons are cut off and thou hast sufficient reason to expect and fear it 18 It is good that thou shouldest take hold of d Embrace and practise this e This Counsel last given v. 17. yea also from this f From that foregoing Advice v. 16. It is good to avoid both those extreams withdraw not thine hand g From the practice of it for he that feareth God h Who ordereth his actions so as to please God and keep his Commands and walk by the rule of his Word shall come forth of them all i Shall be delivered from both these and from all other extreams and from all the evil consequences of them The word all is somtimes put for both as being used of two only as Eccles. 2. 14. 19 * Pro. 21. 22. 2â—… 5. Ch. 9. 16 18. Wisdom k True Wisdom which is always joined with the Fear of God and which teacheth a man to keep close to the rule of his duty without turning either to the Right Hand or to the Left strengtheneth l Supporteth him in and secureth him against troubles and dangers the wise more than ten m i. e. Many uniting the forces together mighty men which are in the city 20 * 1 Kin. 8. 46. â—… Chr. 6. 36. Prov. â—…0 9. â—… Joh. 1. 8. For n So this is a reason either 1. Of the foregoing Counsels v. 16 17 18 the 19th verse being interposed only as a proof of the last clause of v. 18. Or 2. To shew the necessity and advantage of that Wisdom commended v. 19. because all men are very prone to folly and sin and therefore needs that Wisdom which is from above to direct and keep him from it But this particle may be and elsewhere is commonly rendred Yet and so the sense is although Wisdom doth exceedingly strengthen a man yet it doth not so strengthen him as if it would keep him from falling into all sin or because or seeing that and so this relates to the following verse seeing all men sin we should be ready to pardon the offences of others against us either by word or deed or surely and so it is an intire sentence such as there are many in this book there is not a just man upon earth o Whereby he manifestly implies that the just in Heaven are perfect and sâ—…less that doeth good and sinneth not p Who is universally and perfectly good and free from all sin 21 Also †Heb. give not 〈◊〉 heart take no heed q Do not severely observe nor strictly search into them nor listen to hear them as many persons out of curiosity use to do unto all words that are spoken r To wit concerning thee or against thee Under this one kind of Offences of the Tongue which are most frequent he seems to understand all injuries which we suffer from others and adviseth us that we do not too rigidly examine them nor too deeply resent them but rather neglect and forget them lest thou hear thy servant curse thee
expressed in the following words Compare Psal. 2. 12. which fear before him u Or at his presence who stand in awe of God and forbear and fear to sin out of a sincere respect and reverence to God 13 But it shall not be well x i. e. It shall go very ill with him great miseries are prepared for him which is a Figure oft used in Scripture as hath been formerly and frequently observed with the wicked neither shall he prolong his days y To wit very long or for ever as he desireth which are as a shadow z His life though it may be or seem to be long yet in truth is but a meer shadow which will quickly vanish and disappear and be as if it never had been and many times like a shadow when it is longest it is nearest its abolition because he feareth not before God a This is the punishment of his wickedness and his casting off the fear and service of God For although the lives of good men upon Earth are short as well as the lives of the wicked yet their days are not like a shadow because they are prolonged far beyond this mortal state even to all Eternity and Death itself doth but open the way for them to an endless life 14 There is a vanity which is done b Either by wicked Potentates who do commonly advance unworthy men and oppress Persons of greatest Virtue and merit Or by God's Providence who sees it fit for many weighty Reasons so to manage the affairs of the present World upon the earth but there be just men unto whom it * Ps. 73. 14. Ch. 7. 15. hapneth according to the work c i. e. The merit of their work the work being oft put for the recompence given or belonging to it as Levit. 19. 13. Iob 7. 2. Psal. 109. 20. The sense is Who meets with such hard usage as the worst of men deserve of the wicked again there be wicked men to whom it hapneth according to the work of the righteous d Who instead of those just and dreadful punishments which they deserve by the Laws of God and men receive those encouragements and rewards which are due to virtuous and worthy men I said that this also is vanity e This is a very unreasonable and foolish thing if it be considered without respect unto another life as it is here where Solomon is discoursing of the vanity of the present life and of the impossibility of finding satisfaction and happiness in it 15 * Ch. 3. 2â—… 5. 18. 9. 7. Then I commended mirth because a man hath no better thing under the sun than to eat and to drink and to be merry f This he speaks either 1. in the Person of a sensual Man Things being so as was related v. 14. it is best to give a Man's self up to eating and drinking and all manner of carnal delights Or 2. in his own Name and Person Upon these considerations I concluded that it was most adviseable for a Man not to perplex and torment himself with the Thoughts of the seeming inequalities of Divine Providence and of the great disorders which are in the World or with cares and fears about future events or with infinite and insatiable desires of Worldly things but quietly and chearfully and thankfully to enjoy the comforts which God gives him See on Eccles. 2. 24. 3. 12 13. for that shall abide with him of his labour g This is the best advantage which he can make of this Worlds goods as to the present life the days of his life which God giveth him under the sun 16 When I applied mine heart to know wisdom h This he seems to add as the reason of that judgment which he had now passed v. 15. because he had diligently studied wherein Man's Wisdom did consist and had observed the restlessness of mens minds and bodies in other courses and to see the business i Either 1. To find out the work of God as the next Verse may seem to explain it and all the Mysteries of God's Providence in the Government of this present and lower World Or 2. To observe mens various designs and employments and their toilsom and unwearied businesses or labours about worldly things Which sense seems best to agree both with the use of this Hebrew word which is constantly used in this sense in all the places of Scripture where it is which are Eccles 1. 13. 2. 23 26. 3. 10. 4. 8. 5. 2 13. 8. 16. and never concerning the works of God and with the foregoing and following words as we shall see that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes k The sense of the words thus translated and pointed seems to be this There is a certain Man whom it is needless to Name which is a modest designation of himself like that of St. Paul 2 Cor. 12. 2. I know a Man in Christ c. who studied those matters Day and Night and therefore is very capable of passing a judgment about them But with submission there seems to be no need of a Parenthesis to cut oâ—… these words from the former with whom they have a fit connexion For having now mentioned the business which is done or which Man doth upon Earth he further adds as an evidence of Man's eagerness in pursuing his business for even by Day and by Night â—…e to wit the busie Man which is easily understood from the foregoing clause seeth not sleep with his eyes i. e. He grudgeth himself even necessary refreshments and disquiets himself with endless cares and labours the fruit whereof he doth but little enjoy and therefore it is better to eat and drink c. as I now said v. 15. As for the Phrase of seeing sleep it is a figurative expression used in other Authors and is like that of seeing death Psal. 89. 48. 17 Then l Heb. and or moreover I beheld all the work of God m I considered the counsels and ways of God and the various methods of his Providence towards good and bad men and the reasons of them that a man * Job 5. 9. Ch. 3. 11. 11. 5. Rom. 11. 33. cannot find out n No Man though never so wise and inquisitive and studious as it follows is able fully and perfectly to understand these things And therefore it is best for Man not to perplex himself with endless and fruitless enquiries about these matters but quietly to submit to God's Will and Providence and to live in the fear of God and the comfortable enjoyment of his blessings the work that is done under the sun because though a man labour to seek it out yet he shall not find it yea further though a wise man think to know it yet shall he not be able to find it CHAP. IX 1 FOr
word or Command whereby I rebuke and check its proud waves 3 I cloath the heavens with blackness o Or I will or can cloath c. What I once did in Egypt when I drew black curtains before all the heavenly Lights and caused an unparallel'd and amazing Darkness for three days together to the great terrour of mine Enemies so I can and will do still when it is necessary to save my People And therefore you have no reason to distrust me and I make sackcloth their covering p I cover them with thick and dark Clouds black as Sackcloath as is said Rev. 6. 12. or as that stuff of which the Tents of Kedar were made Cant. 1. 5. From this and some other Expressions it appears that they wore a black sackcloth which also was most sutable to the state of mourners by whom it was used 4 The LORD GOD hath given me g God having asserted his own power to shew the groundlessness of the Infidelity of the Jews he proceeds to shew what excellent and effectual means he used to bring them to Repentance and Salvation which he mentions as a great aggravation of their Unbelief and Rebellion which by this means was without all excuse This and the following passages may be in some sort understood of the Prophet Isaiah though but obscurely and imperfectly but they are far more evidently and eminently verified in Christ and indeed seem to be meant directly of him For seeing there are many other passages in this Prophecy which are directly meant of Christ and of his Ministry aâ—…d not at all of the Prophet why may not this be added to the number of them especially considering that there is nothing here which forceth us to understand this place of Isaiah and several of these passages are expounded of Christ in the New Testament as is confessed Besides this seems to suit best with the coherence For according to this exposition the same person speaketh here who hath spoken in all the foregoing Verses of the Chapter even the Lord himself considered as Man because he was both God and Man as is abundantly evident from many Scriptures both of the old and new Testament as hath been already proved and will hereafter be more fully evincâ—…d the tongue of the learned h An ability of speaking plainly and convincingly and persuadingly and in all points so as becometh a person taught of God and filled with all Divine and Heavenly Wisdom and Knowledg and with a singular skill of winning Souls and of working upon Mens Hearts and Consciences that I should know how to speak a word in season to him that is * Mat. 11. 28. weary i Burdened with the sense of his sad and deplorable condition in which case a word of comfort is most seasonable and acceptable This was the proper and principal design of Christs Ministry to give Rest and Comfort to distressed Souls according to what is said with respect to this place Mat. 11. 28. And all the Doctrines Reproofs and Threatnings of Christ were directed to this end to make men fit for Comfort and Salvation he wakeneth k To wit me the Pronoun being oft understood or as it follows mine ear morning by morning l From time to time and continually he wakeneth mine ear to hear m Because human Nature is of itself weak and sloathful he by his Divine Power assisteth and stirreth me up to the observation and practice of all his Commands and my Duties as the learned n Either 1. As learned Men or Teachers use to awaken their Scholars to hear and learn of them from time to time Or rather 2. As those that are or desire and endeavour to be learned use to hear with all possible attention and diligence For this title of learned is in the former part of the verse given not to the Teacher who is said to be God but to the person taught by him 5 The LORD GOD hath opened mine ear n Hath revealed unto me or rather hath given me a power and Will to hear and receive his commands as this Phrase is used Psal. 40. 6. Isa. 35. 5. and elsewhere and I was not * Joh. 14. 31 Phil. 2. 8. Heb. 10. 5 c rebellious o I readily did and suffered what he required of me neither turned away back p The same thing repeated in other words I did not turn away mine Ear from hearing any of Gods Commands nor my feet from going where God sent me how difficult or dangerous soever my employment was He seems to allude to the former Prophets who had diâ—…rs of them shrunk back and for a time refused such work as God called them to as Moses Exod. 3. 11 13. Ionas ch 1. 3. and others 6 * Mat. 26. 67. 27. 26. I gave my back to the smiters q I patiently yielded up my self and turned my back to those who smote me I was willing not only to do but to suffer the Will of God and the injuries of men This and the following passages were literally fulfilled in Christ as is expresly affirmed Mat. 26. 57 67. 27. 26 30. and elsewhere but we read of no such thing concerning Isaiah And therefore it is most safe and reasonable to understand it of Christ the rather because it is not usual with the Prophets to commend themselves so highly as the Prophet here commends the person of whom he speaketh and * Lam. 3. 30 my cheeks to them that plucked off the hair r Which was a contumely or punishment inflicted upon Malefactors Neh. 13. 25. I hâ—…d not my face from shame s From all manner of reproachful usages but did knowingly and willingly submit my self thereunto and spitting t Spitting in a mans Face was used in token of contempt and detestation Numb 12. 14. Iob 30. 10. And this was literally fulfilled in Christ Mat. 26. 67. 7 For u Or rather But as this particle is oft rendred For Gods favour is here opposed to the injuries of Men. the LORD GOD will help me x Though as a man I am weak inconsiderable yet God will strengthen me to go through my great and hard work therefore shall I not be confounded y Therefore I assure my self of success in my employment and of victory over all mine Enemies therefore have I set my face like a flint z I have hardened my self with resolution and courage against all opposition So this or the like Phrase is used Ezek. 3. 8 9. which elsewhere signifies obstinacy and impudence as Ier. 5. 3. Zech. 7. 12. so that it notes any settled and unmoveable purpose whether good or evil and I know that I shall not be ashamed 8 * Rom. 8. 32 33. He is near a God though he seem to be at a distance and to hide his face from me yet he is in truth at my right hand and ready to
i. e. I falsly thought my self to be alive See also Phil. 3. 9. Or 2. They really delight for this is evident that there are many men who take some pleasure in the knowledge of Gods Will and Word and yet do not conform their Lives to it as a nation that did righteousness e As if they were a righteous and godly People and forsook not the †Heb. judgment Jer. 5. 4. 8. 7. ordinance of their God f As if they were not guilty of any Apostacy from God or neglect of or disobedience to Gods precepts they ask of me the ordinances of justice g As if they desired and resolved to observe them they take delight h Of which see the second note upon this verse in approaching to God i In coming to my Temple to hear my Word and to offer Sacrifices 3 Wherefore have we fasted say they and thou seest not k They complain of hard usage from God that although they prayed and fasted and kept the rest of Gods ordinances all which are synecdochically comprehended under the title of fasting all their labor was lost and God neither regarded nor delivered them wherefore have we afflicted our soul l Defrauded and pinched our Appetites with fasting of which this Phrase is used Lev. 16. 29. 23. 27 29. and thou takest no knowledg Behold in the day of your fast m In those solemn days of fasting which I have appointed or in those times when I have called you by the course of my Providence and counsels of my Prophets unto fasting and weeping and mourning c. Isa. 22. 12. ye find pleasure n Either 1. You indulge your selves in sensuality as they did Isa. 22. 13. But this doth not agree with that afflicting of their Souls which they now professed and which God acknowledgeth v. 5. Or rather 2. You pursue and satisfie your own Lusts though you abstain from bodily food you do not mortifie your own sinful concupiscences and when you are restrained from outward Acts yet even then your Thoughts and Affections are set upon and working toward those things which gratifie your fleshly Inclinations and worldly Interests and exact all your ‖ Or things wherewith ye grieve others †Heb. grief labours o Your money got by your labour and lent to others either for their need or your own advantage for Labour is oft put for Wealth as Deut. 28. 33. Isa. 45. 14 c. Heb. your griefs not passively those things which are grievous to you but actively such as are very grievous and burdensom to others either hard Service above the strength of your Servants or beyond the time limited by God for their Service of which see an Instance Ier. 34. 13 14 15 16. or debts which you require either with usury or at least with rigour and cruelty when either the general Law of Charity or Gods particular and positive Law commanded the release or at least the forbearance of them of which see an instance Nehem. 5. 1 2 c. 4 Behold ye fast for strife and debate p Your fasting days wherein you ought in a special manner to implore the Mercy of God and to shew compassion to Men you imploy in a great measure in injuring or quarreling with your Brethren your Servants or Debtors or in contriving mischief against them as if the design of your fasting and praying to God were only to obtain a licence to oppress Men. Compare Mat. 23. 14. and to smite with the fist of wickedness q Or with a wicked fist a Genitive of the Adjunct To deal rigorously and injuriously with your Servants or Debtors which Servants it may be had sold themselves to the year of Redemption Exod. 21. 2. Lev. 25. 39 40 50. You handle them with an hard hand the word is used for fist Exod. 21. 18. the LXX add the humble poor or inferiour person and that not only their Debtors with a summum jus exact rigour which seems elsewhere to be expressed by grinding the face ch 3. 15. and in that Parable by taking by the Throat Mat. 18. 28. but also their Servants out of meer Will and Pleasure and in contempt of them treating them opprobriously as Christ was handled in contempt and scorn Mat. 26. 67 68. Ioh. 18. 22. ‖ Or ye fast not as this day ye shall not fast as ye do this day to make your voice r Either 1. In strife and Debate in which Mens Passions shew themselves by loud clamours Or 2. So as to cause the cry of the oppressed by reason of your injuries of what kind soever to enter into the Ears of God which is a crying sin whether it proceed from unmercifulness Exod. 22. 25 26 27. which sometimes encreaseth to rage 2 Chr. 28. 9. or from injustice ch 5. 7. or from fraud and deceit Iaâ—… 5. 4. The Scripture doth frequently express whatever sin is against Charity in special as also general complex sins by crying Gen. 18. 20 21. Ion. 1. 2. Or 3. By way of Ostentation to note their Hypocrisie they love to be taken notice of by others Mat. 6. 2 5 16. or their Folly supposing that they shall be heard for their much speaking upon which account Baals Priests are mocked by Eâ—…ijah 1 Kin. 18. 27 28. 4. Voice here relates principally to their Prayer it is a Synecdoche of the kind so the sense is this is not the way to have your Prayers heard if you desire that you must fast in another manner and abstain from all kind of oppression And this seems best to suit the Context which is to shew what kind of fast the Lord reproves and what he approves in the following verses to be heard on high 5 Is it * Zech. 7. 5. such a fast that I have chosen s Approve of accept or delight in by a Metonymy because we delight in what we freely chuse * Lev. 16. 2â—… ‖ Or to afflict his soul for a day a day t Or to afflict his Soul for a day It is an Hypallage and so it may be understood either for a man to take a certain time to afflict his Soul in and that either from even to even Lev. 23. 32. or from morning to evening Iudg. 20. 26. 2 Sam. 3. 35. or else to afflict his Soul for a little time for a man to afflict u Or keep himself low or chassiâ—…e the Body for want of Food viz. outwardly without any inward sorrow or compunction for sin working a true Humiliation in the sight of God his soul x Put here Synecdochically for the Body or Person as is usual in Scripture Gen. 46. 18 22 25. Lev. 2. 2 4. 7. 20 21 27. 22. 11. is it to bow down his head as a bulrush and to spread sackcloth and ashes under him z The Jews to express their sorrow made use of Sackcloth and Ashes two