is therefore particularly armed and comforted in these words 16 And Jacob awaked out of his sleep and he said Surely the LORD is in this place k By his special and gracious presence and the manifestation of his Mind and Will to me and I knew it not l I little expected to meet with such a Revelation out of my Fathers House much less in this desart and doleful state and place when I thought my self rejected by God as well as abandoned by men 17 And he was afraid and said How dreadful m Or venerable both for the Majesty of the Person present and for the glorious manner of his discovery of himself is this place this is none other but the house of God n The Habitation of God and of his Holy Angels and this is the gate of heaven 18 And Jacob rose up early in the morning and took the stone that he had put for his pillows and * chap. 31. 45. and 35. 14. set it up for a pillar o As a Monument of Gods great kindness and gracious manifestation of himself to him which might bring this Mercy to his remembrance in his return Gen. 31. 13. This was an antient practise among the Patriarchs Gen. 35. 14. but afterwards upon the growing abuse of it among the Heathens it was forbidden by God Levit. 26. 1. Deut. 7. 5. and 12. 3. and poured oil p Which he brought with him either for Food or Medicine or for the anointing of himself as need required upon the top of it q As a token of his consecration thereof to this use to be a memorial of Gods favour to him Oil was used in Sacrifices and in the consecration of Persons and Places Exod. 30. 25 26. and 40. 9. 19 And he called the name of * Judg. 1. 23 20. Hos. 4. 15. that place ‖ That is the house of God Beth-el but the name of that City r Either of that City which was nearest to the Field in which Iacob lay or of that City which afterwards was built in or near to this place and was known by the name of Bethel was called Luz at the first 20 And Jacob vowed a vow s i. e. Bound himself by a solemn promise or obligation Compare Gen. 14. 22. Eccles. 5. 4. saying If God will be with me t He speaks not thus as if he doubted of the truth of Gods Promises or would like a mercenary Person make a bargain with God but rather supposeth that God will do this for him as he had in effect promised ver 15. and thereupon obligeth himself to a grateful return to God for this Mercy If God will be with me c. as he hath just now assured me he will or seeing God will be with me c. for the Hebrew im doth not alwayes imply a doubt but rather a supposition and is oft rendered seeing that as Exod. 20. 25. Numb 36. 4. 1 Sam. 15. 17. Amos 7. 2. And so the Greek particle answering to the Hebrew im is used Mat. 6. 22. Luk. 11. 34. and will keep me in this way that I go and will give me * 1 Tim. 6. 8. bread u Food convenient as it is called Prov. 30. 8. which is oft signifyed by the name of Bread See Gen. 3. 19. to eat and raiment to put on 21 So that I come again to my fathers house in peace then shall the LORD be my God x I will publickly own him for my God and the Saviour of men and will establish his solemn Worship as it follows 22 And this stone which I have set for a pillar shall be Gods house y i. e. A place where I will offer prayers and Sacrifices to God such places being commonly called Gods houses and God is oft sand to dwell in them in regard of his special presence there See Exod. 20. 24. Compare ver 17. of this chapter and Gen. 35. 1 3 7. and of all that thou shalt give me I will surely give the tenth unto thee z To be laid out in thy service and for sacrifices and for the use and benefit of those who shall attend upon sacred things as also for the relief of the poor and needy whom God hath substituted in his room and to whom part of the Tithes were to be given by a following Law Deut. 14. 28 29. CHAP. XXIX 1 THen Jacob †Heb. list up his feet went a Heb. List up his feet which may note either the gesture of his Body that he went on foot or the temper of his mind that he went not sadly and unwillingly drawing his legs after him as we use to say but readily and chearfully being encouraged by Gods word on his journey and came into the land of the †Heb. Children people of the east b Which lay Eastward from Canaan as Mesopotamia did 2 And he looked and behold a well in the field and lo there were three flocks of sheep lying by it for out of that well they watered c The people belonging to that place watered or the flocks were watered It is an impersonal Speech the flocks and a great Stone was upon the wells mouth d To preserve the water which was scarce in those parts and to keep it pure 3 And thither were all the flocks gathered and they rolled the stone from the wells mouth and watered the sheep and put the stone again upon the wells mouth in his place 4 And Jacob said unto them My brethren e So he calls them partly in token of respect and affection and partly because they were of the same nature and employment with himself whence be ye and they said Of Haran are we 5 And he said unto them Know ye Laban the son of Nahor And they said We know him 6 And he said unto them †Heb. Is thâ—… peace to him Is he well and they said He is well and behold Rachel his daughter cometh with the sheep f According to the manner of those times Exod. 2. 16. Cant. 1. 7 8. when Humility Innocency Simplicity and Industry were in fashion both among Men and Women of great quality There are some that quarrel with the Scripture and question the truth of such relations because they judge of the state of antient times and things by the present age whereby they discover great folly and deep ignorance of the state of former ages 7 And he said Loe †Heb. yet the day is great It is yet high day neither is it time that the cattle should be gathered together g That they should be taken from their pasture and brought to be watered water ye the sheep and go and feed them 8 And they said We cannot h Either because of the greatness of the Stone which they could not remove till more help came or rather because of the Custom Order and Agreement made amongst themselves
entring of the oracle he made doors of olive-tree the lintel and side-posts were ‖ Or five square a fifth part of the wall r i. e. Four Cubits in height or breadth whereas the Wall was 20 Cubits Or a fifth part of the door now mentioned Or rather five square having 5 sides and 5 Angles which is not incongruous nor unusual in Buildings 32 The two ‖ Or 〈◊〉 the door doors also were of olive-tree and he carved upon them carvings of cherubims and palm-trees and ‡ Heb. oâ—…nings of â—…ers open flowers and overlaid them with gold and spread gold upon the cherubims and upon the palm-trees 33 So also made he for the door of the temple posts of olive-trees ‖ Or â—…square a fourth part of the wall s Or rather four-square See on ver 31. 34 And the two doors were of fir tree the * Ezek 〈◊〉 â—… two leaves of the one door were folding and the two leaves of the other door were folding 35 And he carved thereon cherubims and palm-trees and open flowers and covered them with gold fitted upon the carved work 36 And he built the inner court t i. e. The Priests Court 2 Chron. 4. 9. so called because it was next to the Temple which it did encompass with three rows of hewed stone and a row of cedar-beams u Which is understood either 1. Of the thickness of the Wall the three rows of Stones being one within another and the Cedar innermost as a liâ—…ing to the Wall Or 2. Of the height of the Wall which was onely 3 Cubits high that the People might see the Priests Sacrificing upon the Altar which was in their Court each row of Stones being about a Cubit and possibly of a differing Colour from the rest and all covered with Cedar Or rather 3. Of so many Galleries one on each side of the Temple whereof the Three first were of Stone and the Fourth of Cedar all supported with rows of Pillars upon which there were many Chambers for the uses of the Temple and of the Priests for it is hard to think that onely the making of a low Wall about the Court would be called a Building of the Court. And that a great number of Buildings and Rooms were necessary for the various Offices and Works which were to be done and the Treasures of all sorts which were to be laid up in the Temple largely so called is sufficiently evident from the nature of the things and divers passages in Scripture See among others 1 Chron. 28. 11 12. 37 ¶ In the fourth year was the foundation of the house of the LORD laid in the month Zif 38 And in the eleventh year in the month Bul which is the eighth month was the house finished ‖ Or 〈◊〉 all the â—…tenances thereof 〈◊〉 with all 〈◊〉 ordinancâ—… thereof throughout all the parts thereof and according to all the fashion of it so was he seven years x Compleat and 6 Months as appears by computation But smaller Sums are usually neglected and swallowed up in the greater both in Scripture as Iudg. 20. 46. 2 Sam. 5. 5. 1 King 2. 11 and in other Authors It is not strange that this Work took up so much time for 1. The Temple properly so called was for Quantity the least part of it there being very many and great Building both above ground in the several Courts for though onely the Court of the Priests be mentioned yet it is thereby implied that the same thing was proportionably done in the others and under ground 2. The great curiosity of Art which was used here and the fewness of exquisite Artists required the longer time for the doing of it And if the Building of Diana's Temple did imploy all Asia for 200 Years and the Building of one Pyramid employed 360 Thousand Men for 20 Years together both which Pliny Affirms no reasonable man can wonder that this Temple was 7 Years in Building in building it CHAP. VII BUT Solomon was building his own house a The Royal Palace for himself and for his Successors Or his houses the Singular Number being put for the Plural * Chap. 9 〈◊〉 Thirteen years b Almost double time to that in which the Temple was Built because neither were the Materials so far provided and prepared for this as they were for the Temple nor did either he or his People use the same alacrity and diligence in this as in the other Work nor had they the same Obligations to this Work as they had to that to which they were quickned by God's Express Command and by the necessity of setting up God's Worship there as the Foundation of all the hopes and happiness both of King and People whereas this building was onely for Solomon's greater conveniency and he had already a Palace of David's building and he finished all his house 2 ¶ He built also the house of the forest of Lebanon c An House so called Either First Because it was built in the Mountain and Forest of Lebanon for his recreation there in Summer-time But it is generally and more probably held that it was in or near Ierusalem both because there was the 〈◊〉 of judgment v. 7. which was fittest to be in the place of his constant and usual residence and because there was the chief Magazin of Arms Isa. 22. 8. and Solomon's Golden Shields were put there as is manifest from 1 King 10. 17. and 14. 25 26 28. which no wise Prince would do in a place so remote from his Royal City and in the utmost Borders of his Kingdom as this was Or rather Secondly From some resemblance it might have with that place for the pleasant Shades and Groves which were about it nothing being more frequent both in Sacred and other Writers than to transfer the names of Carmel or Tempe or the like to other places of the same nature and quality with them the length thereof d To wit of the principal Mansion to which doubtless other buildings were adjoyned was a hundred cubits and the breadth thereof fifty cubits and the height thereof thirty cubits upon four rows of cedar-pillars e Upon which the House was built and between which there were four stately Walks with cedar-beams upon the pillars f Which were laid for the Floor of the second Story 3 And it was covered with cedar above upon the ‡ Heb. ribs beams that lay on forty five pillars fifteen in a row g So in this second Story were onely three rows of pillars which was sufficient for the ornament of the second and for the support of the third Story 4 And there were windows in three rows and ‡ Heb. sight against sight light was against light h One directly opposite or answering to the other as is usual in well-contrived Buildings in three ranks i One exactly under another 5 And all the ‖
destroy them 25 But †〈◊〉 〈◊〉 〈◊〉 when Esther came before the king he commanded by letters that his wicked device which he devised against the Jews should return upon his own head and that he and his sons should be hanged on the gallows 26 Wherefore they called these days Purim after the name of ‖ 〈◊〉 is 〈◊〉 Pur therefore for all the words of this letter and of that which they had seen t i. e. Both for the respect which they justly bare to Mordecai's â—…etter and because they themselves had seen and felt this wonderful work of God on their behalf concerning this matter and which had come unto them 27 The Jews ordained and took upon them and upon their seed and upon all such as joined themselves unto them u i. e. Gentile Proselites who were obliged to submit to other of the Jewish Laws and therefore to this also the rather because they enjoyed the benefit of this days deliverance without which the Jewish Nation and Religion had been in a great measure if not wholly extinct in the World so as it should not †〈◊〉 〈◊〉 fail that they would keep these two days according to their writing x i. e. According to that writing which was drawn up by Mordecai with Esthers consent v. 23 29. and afterwards confirmed by the consent of all the Jews in the several places and according to their appointed time every year 28 And that these days should be remembred and kept throughout every generation every family every province and every city and that these days of Purim should not †Heb pass fail from among the Jews nor the memorial of them †Heb. â—…nded perish from their seed 29 Then Esther the queen the daughter of Abihail and Mordecai the Jew wrote with †Heb. all strength all authority y The former Letter v. 20. did only recommend but this enjoins the observation of this solemnity because this was not only Mordecai's Act who yet had by the King 's Grant a great Power and Authority over the Subjects of that Kingdom and consequently over the Jews but it was the Act of all the Jews binding themselves and Posterity to it v. 27. Or with all might or efficacy and as that word usually signifies He presâ—…ed it with all earnestness and vehemency to confirm this second letter of Purim 30 And he sent the letters unto all the Jews to the hundred twenty and seven provinces of the kingdom of Ahasuerus with words of peace and truth z Or even words of peace and truth Which may respect either 1. The form of the writing wherein after the custom he saluted them with hearty wishes of their true Peace or prosperity or of the continuance of those two great blessings of God truth i. e. the true Religion and Peace either among themselves or with all men that they might peaceably and quietly enjoy and profess the truth Or 2. The manner of his writing which was with peace i. e. friendship and kindness to his Brethren and truth i. e. sincerity which is the more noted and commended in him because it is so unusual in such great Courtiers as he now was Compare ch 10. 3. or the matter of his Writing which was to direct and persuade them to keep both peace and truth i. e. both to live peaceably and lovingly both one with another and with all their Neighbours not insulting over them upon their confidence in Mordecai's great power or upon this late and great success as men naturally and commonly do nor giving them any fresh provocations and yet holding fast the true Religion in spight of all the artifices or hostilities of the Gentiles among whom they lived 31 To confirm these days of Purim in their times appointed according as Mordecai the Jew and Esther the queen had enjoined them and as they had decreed †Heb. for their souls for themselves and for their seed the matters of the fasting and of their cry ‖ For or about those great and overwhelming calamities which were decreed to all the Jews and for the removing of which not only Esther and the Jews in Shushan but all other Jews in all places as soon as they heard those dismal tidings did doubtless according to the precepts of Scripture and the constant practice of their godly Predecessors in all Ages fly to that last and only Refuge of seeking to God by Fasting and earnest Prayers and strong Cries unto God which God was pleased graciously to hear and in answer thereunto to give them this amazing Deliverance And this was that which they were now to remember to wit the greatness of their danger and of their rescue from it And accordingly the Jews use to observe the first of these days with Fasting and crying and other expressions of vehement grief and fear and the latter with Feasting and Thanksgiving and all demonstrations of Joy and Triumph 32 And the decree of Esther †Who had received Authority and commission from the King to impose this upon all the Jews confirmed these matters of Purim and it was written in the book * Either in the publick Registers of that Kingdom Or rather in the Records which the Jews kept of their most memorable passages CHAP. X. 1 ANd the king Ahasuerus laid a tribute upon the land and upon the isles of the sea a i. e. Upon all his Dominions whether in the main continent or in the Islands 2 And all the acts of his power and of his might and the declaration of the greatness of Mordecai whereunto the king †〈…〉 advanced him are they not written in the book of the chronicles of the kings of Media and Persia 3 For Mordecai the Jew was next unto king Ahasuerus and great among the Jews and accepted of the multitude of his brethren b Who did not envy his greatness as men most commonly do in such cases but rejoiced in it and blessed God for it and praised and loved him â—…or his right sweet management of his vast power seeking the wealth of his people and speaking peace to all his seed c Or for all his seed to wit the Jews who were of the same seed and root from which he was descended He spoke and acted with great Kindness and Friendliness to them when they resorted to him upon any occasion JOB SOme things are to be premised in the General concerning this Book before I come to the Particulars 1. That this was no Fiction or Parable as some have dreamed but a real History which is sufficiently evident both from the whole Contexture of the Book wherein we have an exact and distinct account of the Places Persons and things here mentioned with their several Circumstances and especially the succeeding Pen-men of Holy Scripture who mention him as a real and eminent example of Piety and Patience as Ezek. 14. 14. Jam. 5. 11. 2. That
tells him that he is not to judge of God by present appearance because though God may for a season hide his Face and delay to give him an answer yet he will certainly do him right yet judgment is before him d i. e. Before God or in his presence or at his Tribunal or in all his ways and administrations And judgment is put for Justice or just judgment as it is Job 8. 3. Psal. 37. 28. 99. 4. and oft elsewhere So the sense is God is and will shew himself to be just in all his ways and therefore thou dost wickedly in reflecting upon God justice Or yet judge thy self before him instead of accusing God condemn thy self acknowledge thy sins and then thou mayst hope for Mercy Compare 1 Cor. 11. 31. therefore trust thou in him e In stead of murmuring against him put thy trust in him Repent of what is past and humble thy self under God'â—… hand and do not despond for the future but waâ—…t upon God patiently in his way till deliverance come to thee for it will certainly come if thou dost not hinder it 15. But now because it is not so f i. e. Because Iob doth not acknowledge God's justice and his own sins and wait upon God in his way for Mercy according to the last advice given to him v. 14. ‖ That is God he g To wit God to whom this great work of visiting is ascribed every where in Scripture hath visited in his anger h i. e. Hath laid grievous afflictions upon him all which is too little to bring Job to compliance with God yet ‖ That is Job he knoweth it not i Job is not sufficiently sensible of it so as to be humbled under God's hand in great extremity k Or though which Particle is sometimes understood of which examples have been before in great extremity or abâ—…dance to wit of afflictions Though Job hath hitherto been and still is exercised with very sore Calamities yet they have not brought Job to the knowledge of God and of himself But this Verse is and may be rendred thus Aâ—…d now know that his i. e. God's angâ—…r hath visited thee little or nothing to wit in comparison of what thou hast deserved and mightest reasonably expect neither hath 〈◊〉 known i. e. judged or punished as this word is used Prov. 10. 9. and elsewhere thee in or according to as the prefix 〈◊〉 is sometimes used 〈◊〉 great abâ—…dance to wit of thy sins And therefore thy complaints against God are very unrighteous and unâ—…easonable 16. Therefore l Hence it is manifest doth Job open his mouth in vain m i. e. Four forth his complaints without any success and gets no â—…ase by â—…hem he multiplieth words without knowledge n Thereby discovering his ignorance of God and of himself CHAP. XXXVI 1. ELihu also proceeded and said 2. Suffer me a little a Give me thy patient attention but a little longer and I have done and I will shew thee †Heb. that there are yet words for God that I have yet to speak on Gods behalf b That I have not said all that can be said to justifie God's proceedings against thee 3. I will fetch my knowledge from afar c i. e. From remote times and places and things I will not confine my discourse to thy particular case but will justifie God by declaring his great and glorious works of Creation and Providence both in the Heaven and Earth and the manner of his dealing with men in other Parts and Ages of the World for these are the chief Heads of the following Discourse and therefore the best comment upon this general expression and will ascribe righteousness to my Maker d I will acknowledge that which is true that God is righteous He adds the words my Maker either 1. as an argument or evidence of God's righteousness partly because it is not likely that God should be unjust to his own Creatures since even men are not only just but kind to their own Works and Relations and partly because the Work of Creation gave unto God an absolute right and power to dispose of Job as he saw fit as the Potter hath power over the Clay Rom. 9. 21. and therefore there was no foundation for unrighteousness nor any temptation upon God to do it and partly because Man's Maker must needs be a Being of all possible perfection and therefore one of perfect righteousness Or 2. as a motive or obligation upon him to plead God's cause I do not engage my self in this Controversie out of a pragmatical or contentious humour nor out of any prejudice or ill will to thee but meerly from the sense of my duty to my blessed Creator Withal he reflects upon Job as guilty of great folly and ingratitude in contending with him in or by whom he lived and moved and had his being 4. For truly my words shall not be false e I will not speak any thing against my own Conscience nor against Truth either to flatter God or to vex thee as thou supposest thy other Friends have done Chap. 13. 7. and elsewhere * Ch. 37. 16. he that is perfect in knowledge is with thee f This is meant either 1. of God Thou hast to do with a God of perfect Knowledge by whom all thy words and actions are weighed and therefore hast need to be more wary and circumspect in thy expressions and behaviour Or rather 2. of himself as the former part of the Verse is And he speaketh of himself in the third Person for modesty's sake He speaks not of absolute but of comparative Perfection And whatsoever perfection of Knowledge he had he doth not ascribe it to himself but to God's Spirit Chap. 32. 8. And the meaning may be this Thou hast not to do with a Novice but with one who hath accurately considered and though God's grace doth fully understand these matters Therefore hearken to me But the word rendred perfect signifieth also sincere or upright or right And this may seem best to agree with the former Clause wherein he saith that he would not speak what he knew to be â—…alse and now he adds that he was and would be upright in the use of his knowledge or in the delivery of his Opinion in this matter and not be 〈◊〉 by any passion or prejudice either to speak otherwise than he thought or to judge otherwise than he should 5. Behold God is mighty and despiseth not any g His greatness doth not make him as it doth men to scorn or despise or oppress the meanest Though he may do what he pleaseth and none can hinder him yet he will not use it to do any Man wrong as Job seemed to inâ—…nuate Chap. 10. 3. 19. 7. 23. 13. * Chap. 9. 4. 12. 13 16. 37. 23. he is mighty in strength and †Heb. heart wisdom
happy and glorious Estate which was but a little below that of the Angels was pleased to take upon him Man 's miserable and mortal Nature and thereby to make himself who was far above all Angels even their Lord and God loâ—…er than the Angels mortal and miserable for a little time after which he was advanced to the highest Honour and to an universal Dominion over all God's Works the Angels not excepted with glory and honour 6. * Gâ—…n 1. 26 28. Thou madest him to have Dominion y Thou didst give all Power and all things into his hands Mat. 28. 18. Iohn 13. 3. over the works of thy hands * 1. Cor. 15. 25. thou hast put all things z Both in Heaven where are the Angels mentioned v. 5. and in the Earth Air and Sea as it follows For nothing is excepted besides God 1. Cor. 15. 25 27. Heb. 2. 8. under his feet ‖ i. e. Made them subject to him as this Phrase oft signifies See Deut. 33. 3. Iudg. 5. 27. Psal. 18. 38. and 110. 1. 7. †Heb. Flocks of 〈◊〉 all of them All sheep and oxen †Here is no perfect Enumeration but under these are comprehended all other Beasts and much more Men and Angels yea and the beasts of the field * i. e. The wild Beasts which together with divers Fowls and Fishes were subject to Christ and are governed and employed as it pleaseth them although many of them be without the reach and are not brought under the Power of any other Man 8. The fowl of the air and the fish of the sea and what soever passeth through the paths of the sea 9. O LORD our Lord how excellent is thy name in all the earth PSAL. IX To the chief musician upon Muth-labben a This also seems to be another Title of some Song or Tune or Instrument of which we must and may be content to be Ignorant as the Jewish Doctors also are Some render it upon the death of his Son to wit Absalom or of one called Labben or of the middle Man or the Man that stood between the two Armies to wit Goliah who is so called in the Hebrew Text 1. Sam. 17. 4. But none of these suit with the design and matter of the Psalm which is more general and relates to his former manifold Dangers and the Deliverance which God had graciously given him out of them And that of Goliah agrees not with v. 14. where there is mention of Praising God in Zion which then and long after was in the Hands of the Iâ—…busites a Psalm of David 1. ‖ Or I will praise the Lord. I will praise thee O LORD with my heart b i. e. With a sincere and affectionate and united Heart I will shew forth all thy marvellons works c I will discourse in the general of thy manifold Wonders wrought for me and for thy Church and People formerly The Particle all is here as it is oft elsewhere taken in a restrained Sence 2. I will be glad and rejoyce in thee d i. e. In thy favour and help vouchsafed to me I will sing praise to thy name O thou most high 3. When mine enemies are turned back e i. e. Discomfited and put to Flight they shall fall and perish f They shall not save themselves by Flight and reserve themselves to do further Mischief but shall stumble as it were at Gall-traps by thee laid in their way and shall be pursued and overtaken and cut off at thy presence g Upon thy appearance against them One angry Look of thine is able to confound and destroy them Heb. from thy face because thou didst march in the head of our Armies and against them They could not stand before thee So he ascribes the Honour of his Victories to God only and to his Presence and assistance 4. For †Heb. Thou hast made my judgment thou hast maintained my right and my cause h i. k. My righteous Cause against thine and mine Enemies thou satest in the throne i Thou didst judg and give Sentence for me judging †Heb. In righteoâ—…sness right k Or O righteoâ—…s Iudg or as a just Iudg. 5. Thou hast rebuked l i. e. Punished as Psal. 6. 1. or destroyed as it is explained in the next Clause the heathen m To wit the Philistins and other heathen Nations who did from time to time molest David or the People of Israel thou hast destroyed the wicked thou hast put out their name n Either that Fame and Honour which they had gained by their former Exploits but now utterly lost by their shameful Defeats or their very Memorial as it â—…ared with Amalek for ever and ever 6. ‖ Or the destructions of the enemy are 〈◊〉 to a perpetual end and their cities hast 〈◊〉 destroyed â—… O thou enemy o This is a sudden Apostrophe to the Enemies of God's People Philistins Amorites or other Nations who had formerly made great Havock and Wast among them destructions are come to a perpetual end p Thou hast destroyed the Israelitish Nation utterly and irrecoverably and as it follows their defenced Cities and their very Name and Memory according to thy own desire So it is a Sarcasme or Jrony an usual Figure in Scripture and all Authors whereby the quite contrary is signified To wit That they were not only frustrated of their Desires and Hopes of destroying the Israelites but were also subdued and in a great part destroyed by them Or this verse may be understood of the great Wast and Ruine which God's Enemies had brought upon Israel before this time which is here remembred to make the Israelites more thankful for their later or present Deliverances Or it may be taken as a Prophecy of the future Calamities which the Enemies should by God's Permission bring upon Israel of which he speaks as of a thing past and done after the manner of the Prophets But this place is otherwise rendered in the Margent of our Bibles and by divers others The Destructions of the enemy which may be understood either 1. Actively which they caused Or 2. Passively which they felt are come to a perpetual end or are fully and finally compleated and thou q Either 1. Thou O God who is oft understood and couched in a Pronoun in this manner Thou hast destroyed their Cities Or rather 2. Thou O Enemy as may be gathered both from the foregoing Clause where it is so expressed and from the next Verse where it follows by way of opposition to this But the Lord c. hast destroyed Cities their memorial is perished with them r The Places and People are utterly exstinct 7. But the LORD shall endure for ever s Though Cities and People may perish for ever yet the Lord abides for ever Which is sufficient for the Enemies Terror and for the Comfort
Ruler of many Countries and indeed of all Nations except that of Israel or the Roman Empire which was the great enemy and obstructer of Christs Kingdom and therefore was to be destroyed by him as is declared Dan. 2. 44. 45. 7. 7 c. or the great Antichrist or the Beast after which the whole World wondered Revel 13. 3. which Christ will destroy as we read 2 Thess. 2. 8. and in divers places of S. Iohns Revelation Or 2. of all those Heads or Princes which oppose him the Singular number Head being here put collectively for Heads as is very usual in the Hebrew Tongue and Text. And so the meaning is that none of Christs enemies though never so many or great and their Empire be never so large and potent shall be able to withstand his force or escape out of his hand and that he shall not onely destroy the common Souldiers but also their greatest Commanders and Princes who in such cases do frequently make their escape But this and the other like passages both here and in the Prophets are not to be understood grosly and carnally but spiritually according to the nature of Christs Kingdom the weapons of Christs warfare by which he accomplisheth his great works being spiritual and therefore such must be his battels and judgments as is evident from many other Scriptures although these also are followed many times with temporal plagues over ‖ Or great many countries 7 He shall drink of the brook in the way g This may be understood either 1. properly to express the great fervency and diligence of the Messias in the prosecution of his business who having routed and destroyed the main body of his enemies forces pursues those that fled with such eagerness that he will not lose any time in refreshing himself as might seem necessary after such hot and hard service but will content himself with drinking a little water out of the brook which he finds in his way that being a little refreshed therewith he may proceed with more vigour and efficacy in his work And so this place alludes to the History of Gideons 300 men who onely lapped a little of the water of whom see Iudg. 7. Or 2. metaphorically to express the humiliation and Passion of the Messias and thereby to prevent a great mistake which might arise in mens minds concerning him from the great successes and victories here ascribed to him which might induce them to think that the Messias should be exempted from all sufferings and be crowned with constant and perpetual Triumphs To 〈◊〉 this conceit he intimates here that the Messias before 〈◊〉 obtain that power and glory mentioned in the foregoing verses should have a large portion of afflictions in the way to it or whilst he was in the way or course of his life before he came to his end or rest and to that honour of sitting at his Fathers right hand Waters in Scripture do very frequently signifie afflictions or sufferings as Psal. 42. 7 c. To drink of them signifies to feel or bear them as Isa. 51. 17. Ier. 25. 15. 49. 12. Mat. 20. 22. and in this case it may note Christs willing submission to them A brook or river of water is oft used in Scripture to express a great abundance either of comforts as Psal. 36. 8. or of tribulations as Psal. 18. 4. 124. 4. and therefore may be more fitly used in this place than a cup by which the afflictions of other men are commonly expressed to intimate that the sufferings of the Messiah were unspeakably more and heavier than the sufferings of other men and that he should drink up not a small cup but the whole river or Sea of his Fathers wrath due to our sins therefore h Which word may note either the effect or the consequent of his sufferings shall he lift up the head i i. e. Shall be delivered from all his sorrows and sufferings and exalted to great glory and joy and felicity as this phrase usually signifies as Psal. 3. 4. 27. 6. Ier. 52. 31. and oft elsewhere as on the contrary to hang down the head is a signification of great grief and shame as Lament 2. 10. PSAL. CXI The excellency of this Psalm appears as from other things so from the Psalmists care to digest the several parcels of it into an exact order according to the order of the letters of the Hebrew Alphabet that it might be better fixed in the memories of those who read it It is a short yet full commemoration of Gods works 1 * 〈◊〉 〈◊〉 PRaise ye the LORD I will praise the LORD with my whole heart in the assembly of the upright a Of the sincere Worshippers of God of the Israel of God as this very word is explained Numb 23. 10. where they who are called Israel in one clause are called righteous or upright in the next And this title he gives to the Assembly or Congregation of Israelites partly because many of them were such and he was obliged in charity to judge all of them to be so of whom he had no evidence to the contrary partly because upright persons do most exercise and delight themselves in this duty of praising God and hypocrites though sometimes they give themselves to prayer yet are very apt to neglect the duty of thanksgiving partly because this duty of praise is most comely for the upright Psal. 33. 1. and partly because Davids heart was most united to the sincere Israelites and his desire was as far as he could to associate himself with such in the worship and service of God and in the congregation 2 The works of the LORD b Either 1. the works of Creation or rather 2. the works of his Providence in the World and especially in and for his Church and people of which he speaks in the rest of the Psalm are great c For the infinite power and wisdom and goodness manifested in them sought out d Highly valued and regarded as this very word and phrase is used Deut. 11. 12. Isa. 62. 12. or frequently called to mind and diligently meditated upon when others either never regard them or instantly forget them or found out as this word is taken Isai. 65. 1. the antecedent being put for the consequent which is frequent in Scripture as Rom. 12. 2. where proving or trying for so the Greek word there signifies is put for approving which follows after it And found out i. e. truly and throughly understood both as to the nature of them and Gods counsels and ends in them whereas the works of God are oft-times not apprehended or minded or are mistaken and misconstrued by ungodly men of all them that have pleasure therein e Of all them who take delight in observing and considering the works of God 3 His work f Either all his works of which see the Note 〈◊〉 v. 2. or that eminent branch of
f Either by putting on new garments as 2 Sam. 12. 20. or by washing the old ones as Exod. 19. 10. Levit. 15. 13. And these as well as other ceremonial institutions and practices were professions of their Repentance which consists in putting off the old man and putting on the new Eph. 4. 22. 3 And let us arise and go up to Beth-el and I will make there an Altar unto God who answered me in the day of my distress g He takes Gods gracious promise and the comfortable hope aâ—… assurance of Gods favour to him and care of him impressed by God upon his mind and heart for an answer to his prayers though he had then seen no success nor accomplishment of Gods word to him and was with me in the way which I went 4 And they gave unto Jacob all the strange gods which were in their hand and all their ear-rings which were in their ears h Either because they had been abused to idolatry and superstition at Sichem or elsewhere and therefore were to be destroyed according to Gods command now signified to Iacob and afterwards delivered to his posterity Deut. 7. 5. and 12. 3. or for fear they should be so abused For the Scripture seems to insinuate and other writers expresly affirm that divers heathen people did wear ear-rings for the honour of their idols and with the representations or ensigns of their idols engraven upon them See Iudg. 8. 24. and Jacob hid them i After he had melted or broken them which seems probable from parallel instances as Exod. 32. 20. 2 King 18. 4. under the * Jos. 24. 26. Judg. 9. 6. Oak k Under a certain oak though not known to his family which it was He chose that place either as most proper to put monuments of Idolatry under those trees which were so much and so generally abused to Idolatry as oaks especially were Isa. 1. 29. or as the safest place where they were likely to remain longest hid because the heathen had a veneration for Oaks and therefore would not cut them down nor dig them up nor do any thing which had a tendency that way which was by Shechem 5 And they journeyed and * Exod. 15. 16. and 34. 24. Deut. 11. 25. Jos. 5. 1. the terror of God l i. e. A great terrour sent from God as Exod. 23. 27. Ios. 2. 9 11. 2 Chron. 14. 14. and 17. 10. So we read of a sleep of God 1 Sam. 26. 12. Nothing less could have secured Iacob considering the great number power and rage of his enemies was upon the cities that were round about them and they did not pursue after the sons of Jacob. 6 So Jacob came to Luz which is in the land of Canaan m Properly so called or where the Canaanites properly so called dwelt Thus it is distinguished from another Luz Iudg. 1. 26. that is Beth-el he and all the people that were with him 7 And he built there an Altar and * chap. 28. 19. called the place ‖ That is the God of Bethel El-beth-el n i. e. He confirmed the name which he had formerly given to the place because there God appeared unto him when he fled from the face of his brother 8 But Deborah Rebekahs nurse o Who came with Rebekah into Canaan Gen. 24. 59. and probably tarried with her whilest she lived and after her death as it seems and upon Iacobs desire after his return from Haran came into his family where being a person of great prudence and piety her presence and advice was very useful in his numerous and divided family died and she was buried beneath Beth-el under an oak and the name of it was called ‖ That is the oak of weeping Allon-bachuth p From the great lamentation which they made there for the loss of a person of such singular worth 9 And God appeared unto Jacob again when he came out of Padan-Aram and blessed him 10 And God said unto him Thy name is Jacob thy name shall not be called any more Jacob * chap. 32. 28. but Israel shall be thy name q I do not repent of the change which I made of thy name but I do again confirm it and as then thou didst prevail over thy brother Esau so now thou shalt prevail over those of whom thou art afraid and he called his name Israel 11 And God said unto him * chap. 17. 1. I am God Almighty be fruitful and multiply * chap. 17. 5 6 16. a Nation and a company of nations r Tribes for number and power equal to so many nations shall be of thee and Kings shall come out of thy Ioyns s i. e. Shall be begotten by thee as this phrase is taken also in Gen. 46. 26. 1 King 8. 19. Act. 2. 30. 12 And the land * chap. 12. 7. and 26. 3. which I gave Abraham and Isaac to thee will I give it and to thy seed after thee will I give this land 13 And God went up from him t Either locally and visibly to wit in that humane shape in which he appeared to him or by withdrawing the signes of his special presence as Gen. 17. 22. Iudg. 13 20. as on the contrary God is said to come down not by change of place but by some signal manifestation of his presence and favour as Exod. 3. 8. Numb 11. 17. in the place where he talked with him 14 And Jacob set up a pillar u Either he repaired the old pillar set up by him Gen. 28. 18. which was ruined by the injury of time or by the neighbouring Idolaters or rather erected a new one more stable and durable than he could do in that time as a monument or witness of Gods manifold favours and of his own gratitude in the place where he talked with him even a pillar of stone and he powred a drink-offering x Of wine as may be gathered by comparing Exod. 29. 40. Numb 28. 14. thereon and he poured oyl thereon 15 And Jacob called the name of the place where God spake with him * chap. 28. 19. Beth-el 16 And they journeyed from Bethel and there was but * Heb. a little piece of ground a little way to come to Ephrath and Rachel travailed and she had hard labour 17 And it came to pass when she was in hard labour that the midwife said unto her Fear not thou shalt have this son also 18 And it came to pass as her soul was in departing y Or in going out namely out of the body as Psal. 146. 4. which is an argument of the souls immortality especially if compared with Eccles. 12. 7. From which places said together we learn the two termes of the journey whence it goes and whither it goes for she died that she called his name ‖ That is the son of my sorrow Ben-oni but his father called him
19. 10. Deut. 15. 4 7 11. by thee thou shalt not be to him as an usurer neither shalt thou lay upon him usury p The Hebrew word signifies biting so usury is called not by way of distinction as if moderate usury were allowed in this case which is manifestly false because the borrower is here supposed to be poor to whom not the use onely but oft-times even the principal is to be remitted Luk. 6. 34 35. but by way of explication because all usury is of a biting or eating nature which commonly consumes the person that pays it 26 * Job 24. 3 9. Prov. 20. 16. and 22. 27. Amos 2. 8. If thou at all take thy neighbours q To wit that is poor as appears by comparing this with the next verse where he is supposed to have but one garment and with Deut. 24. 12 13. raiment to pledge thou shalt deliver it unto him by that the Sun goeth down r Because he speaks of such raiment or covering wherein he used to sleep ver 27. But you are not to think that the creditour would every morning take and every night redeliver his pledge and therefore this is rather a prohibition to take any such thing for a pledge as a man hath great and daily need of by this argument that if he did take it he could not keep it Compare Deut. 24. 6. 27 For that is his covering onely it is his raiment for his skin wherein shall he sleep and it shall come to pass when he cryeth unto me that I will hear for I am gracious 28 Thou shalt not revile the ‖ Or judges gods s Not Gods falsly so called as some would have it as appears by 1 King 18. 27. Ier. 10. 11. but Magistrates and governours whether Civil or Ecclesiastical as it is evident both from Act. 23. 3 4 5. and from the following words which explain the former according to the common use of Scripture and from the title of Gods commonly given to such as Exod. 7. 1. Psal. 82. 6. Ioh. 10. 34 35. nor curse the ruler of thy people t Compare Eccl. 10. 20. Iude ver 8. 29 Thou shalt not delay u Beyond the times appointed lest this delay grow to a total neglect And delay may here be put for neglect as that word is used Deut. 7. 10. and 23. 21. Hab. 2. 3. which may seem to be favoured by the following clause which commands the giving or offering of the first-born without any mention of the hastning or delaying of it to offer the †Heb. thy fulness first of thy ripe fruits x Heb. thy fulness and whereas this word is sometimes applied to seed or corn as Numb 18. 27. and sometimes to the vintage as Deut. 22. 9. the circumstances must determine as it doth in like cases how it must be taken which here seem to restrain it to dry fruits as corn c. because it is opposed to liquors and so all sorts of fruits are comprehended here Unless you will make this an usual figure called Hendyadis as judgment and justice Deut. 16. 18. is put for judgment of Iustice or just judgment so here thy fulness and liquors for the fulness of thy liquors and so this may be one kind mentioned for all the rest than which nothing more frequent and of thy †Heb. tear liquors * chap. 13. 2 12. and 34. 19. Deut. 15. 19. the first-born of thy sons shalt thou give unto me y Not in kind but by a price of redemption to be paid to me in their stead 30 Likewise z i. e. Ye shall offer their first-born shalt thou do with thine oxen and with thy sheep seven days it shall be with his dam on the eighth day a Not sooner because it was till then tender and imperfect and therefore not fit to be offered to God but it was not â—…yed to that day for it might be offered afterwards as appears from Lev. 22. 27. eveâ—… till it was a year old thou shalt give it me 31 And ye shall be holy b i. e. Separated from all filthiness both moral and ceremonial men unto me neither shall ye eat any flesh that is torn of Beasts c Partly because the blood was not taken out of iâ—… partly because the clean beast was ceremonially defiled by the touch of the unclean and partly to beget in them a detestation of cruelty even in the beasts and much more in men in the field ye shall cast it to the dogs CHAP. XXIII 1 THou * Psal. 15. 3. shalt not †Or receive raise a Heb. not take up to wit into thy mouth as Exod. 20. 7. either by the first raising or further spreading of it or not bear or endure as that word oft signifies not hear it patiently delightfully readily approvingly as persons are very apt to do but rather shalt discourage and reprove the spreader of it according to Prov. 25. 23. Possibly the holy Ghost might chuse a word of such general signification to shew that all these things were forbidden a false report put not thine hand b i. e. Not conspire or agree with them which is signified by joyning hands Prov. 11. 21. not give them an helping hand in it not incourage them to it by gifts or promises not assist them by counsel or interest Others not swear with them But swearing is not noted by putting the hand but by lifting it up with the wicked to be an unrighteous witness 2 * Lev. 19. 15. Deut. 1. 17. Thou shalt not follow a multitude c Either their counsel or example But the Hebrew rabbim both here and in the following clause is by some rendred great men men in power and authority whom we are commanded not to follow And as the word is thus used Iob 32. 9. Ier. 41. 1. so this sence may seem most probable 1. because in the last clause he speaks of causes or controversies as the Hebrew rib signifies and matters of judgment which were not determined by the multitude but by great men 2. because these are opposed to the poor in the next verse 3. because the examples of such men are most prevalent to do evil d Either in general or particularly to work mischief to oppress or crush another neither 〈◊〉 thou †Heb. answer speak e Heb. answer when thou art summoned as a witness in any cause in a cause to decline after many to wrest judgment f Or to turn aside right or to pervert thy self the verb being taken reciprocally as Hiphil is oft put for Hithpahel or which is all one to do perversly i. e. unrighteously 3 Neither shalt thou countenance g Heb. Honour i. e. respect or prefer his cause when the richer mans cause is more just The meaning of this and the former verse is there shall be no respect of persons whether rich or poor
rams-skins and badgers-skins See Numb 4. 25. and the * Exod. 26. 36. hanging for the door of the tabernacle of the congregation 26 And the * Exod. 27. 9. hangings of the court and the * Exod. 27. 16. curtain for the door of the court which is by the tabernacle and by the altar round about and the cords of it t By which the Tabernacle was fastened to the pins and stretched out Exod. 35. 18. for all the service thereof 27 And of Kohath u This Family had many priviledges above the others Of that were Moses and Aaron and all the Priests They had the chief place about the Tabernacle and the care of the most holy things here below ver 31. and in the Land of Canaan they had twenty three Citieâ—… which were almost as many as both their brethren received See Ios. 21. was the family of the Amramite and the family of the Izharite and the family of the Hebronite and the family of the Uzzielite these are the families of the Kohathite 28 In the number of all the males from a month old and upward were eight thousand and six hundred keeping x Or keepers c. i. e. appointed for that work as soon as they were capable of it the charge of the sanctuary y i. e. Of those holy things contained in or nearly belonging to the sanctuary expressed verse 31. 29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward 30 And the chief of the house of the father of the families of the Kohathite shall be Elizaphan the son of Uzziel 31 And their charge shall be the * Exod. 25. 1â—… ark and the * Exod. 25. 2â—… table and the * Exod. 25. 3â—… candlestick and * Exod. 27. 1. and 30. 1. the altars and the vessels of the sanctuary wherewith they minister and * Exod. 26. 3â—… the hanging z Which covered the most holy place for all other hangings belonging to the Gershonites and all the service thereof a i. e. All the other furniture belonging to it of which see Numb 4. 7 9 14. 32 And Eleazar the son of Aaron the Priest shall be chief b Next under the High-priest whence he is called the second Priest 2 King 25. 18. and in case of the High-Priests absence by sickness or other necessary occasions he was to perform his work 1 King 4. 4. and he had a superiority over all the rest of the Priests and Levites over the chief of the Levites c i. e. Over those three persons who were each the chief of their several families of whom see here ver 24 31 35. and have the oversight of them that keep the charge of the sanctuary 33 Of Merari was the family of the Mahlite and the family of the Mushite these are the families of Merari 34 And those that were numbred of them according to the number of all the males from a month old and upward were six thousand and two hundred 35 And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail these shall pitch on the side of the tabernacle northward 36 And †Heb. 〈◊〉 〈◊〉 of the 〈◊〉 under the custody and charge of the sons of Merari shall be the boards of the tabernacle and the bars thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serveth thereto 37 And the pillars of the court round about and their sockets and their pins and their cords d Therefore these were for another use than those mentioned verse 26. 38 But those that encamp before the tabernacle toward the east even before the tabernacle of the congregation eastward shall be Moses and Aaron and his sons keeping the charge of the sanctuary for the charge of the children of Israel e Either in their stead that charge which they were obliged to keep either by themselves or by others appointed by them if God had not committed it to those or for their good and service and benefit for their preservation as the word may be rendred and the stranger that cometh nigh shall be put to death 39 * See chap 62. All that were numbred of the Levites which Moses and Aaron numbred at the commandment of the LORD throughout their families all the males from a month old and upward were twenty and two thousand f Obj. But if the partial numbers mentioned ver 22 28 34. be put together they make exactly 22300. Answ. The odd 300 are omitted here either according to the use of the Holy Scripture where in so great numbers small summes are commonly neglected or because they were the first-born of the Levites and therefore belonged to God already and so could not be given to him again instead of the other first-born See Levit. 27. 29. If this number of first-born seem very small to come from 22000 Levites it must be considered That onely such first-born are here named as were males and such as continued in their parents Families not such as had erected new families of their own Adde to this that God so ordered things by his wiâ—…e providence for divers weighty reasons that this Tribe should be much the least of all the Tribes as is evident by comparing the numbers of the other Tribes from twenty years old Numb 1. with the number of this from a moneth old and therefore it is not strange if the number of their first-born be less than in other Tribes Although if the other Tribes had been computed from a moneth old as this was their number of 600000 had probably been double or treble to that and consequently the number of their first-born being 22273 verse 43. would have been as unproportionable to their whole summe as this of 300 first-born Levites seems to their whole number And some adde that onely those first-born are numbred both in this and in the other Tribes which were born since they came out of Egypt when God challenged all the first-born to be his 40 And the LORD said unto Moses number all the first-born of the males of the children of Israel g That they may be compared with the number of the Levites for the reason here following from a month old and upward and take the number of their names 41 And thou shalt take the Levites for me I am the LORD in stead of all the first-born among the children of Israel h To wit such as are now alive of them but those which should be born of them hereafter are otherwise disposed and the cattle of the Levites i Not that they were to be taken from the Levites or to be sacrificed to God any more than the Levites themselves were but that they together with the Levites were to be presented before the Lord by way of acknowledgment that the Levites might be set apart for
host of the tribe of the children of Issachar was Nethaneel the son of Zuar 16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon 17 And * chap. 1. 51. the tabernacle was taken down and the sons of Gershon and the sons of Merari set forward * ch 4. 24 31. bearing the tabernacle 18 And the * chap. 2. 10. standard of the camp of Reuben set forward according to their armies and over his host was Elizur the son of Shedeur 19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai 20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel 21 And the Kohathite set forward bearing the * chap. 4. 4. sanctuary and ‖ That is the Gershonites and the Merarites See ver 17. the other p i. e. The Gershonites and Merarites as is evident both from their work and office which was to take down and set up the Tabernacle Numb 3. 25. 26. and 4. 22. 33. and from ver 17. who therefore marched after the first camp a good distance from and before the Kohathites that they might prepare the Tabernacle for the reception of its utensils which the Kohathites brought some time after them did set up the tabernacle against they came 22 And * chap. 2. 1â—… the standard of the camp of the children of Ephraim set forward according to their armies and over his host was Elishama the son of Ammihud 23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur 24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni 25 And * chap. 2. 2â—… the standard of the camp of the children of Dan set forward which was the rereward of all the camps throughout their hosts and over his host was Ahiezer the son of Ammishaddai 26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran 27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan 28 †Heb. Tui Thus were the journeyings q i. e. In this manner and order they marched of the children of Israel according to their armies when they set forward 29 And Moses said unto Hobab the son of Raguel r Called also Revel Exod. 2. 18. who seems to be the same who is called Iethro Exod. 3. 1. it being usual in Scripture for one person to have two or three names And therefore this Hobab not Iethro but his son which may seem more probable because Iethro was old and unfit for travel and desirous as may well be thought to die in his own Countrey whether he returned Exod. 18. 27. but Hobab was young and fitter for these journeys and therefore intreated by Moses to stay and bear them company the Midianite Moses father in law s Which words are ambiguous but seem to belong to Raguel or Revel not to Hobab though others are of another mind We are journeying unto the place of which the LORD said I will give it you come thou with us and * Judg. â—… 〈◊〉 we will do thee good for the LORD hath spoken good concerning Israel 30 And he said unto him I will not go t So he might truly and sincerely say though after this speech he was overcome by the intreaties and perswasions of Moses Or he did go and settle his affairs and afterwards return for we find his posterity settled among the Israelites See Iudg. 1. 16. and 4. 11 18. c. but I will depart to mine own land and to my kindred 31 And he said Leave us not I pray thee forasmuch as thou knowest how we are to encamp in the wilderness and thou mayest be to us in stead of eyes u To direct and guide us for though the cloud determined them to a general place yet many particulars might be uncertain and unknown to Moses wherein Hobab having long lived in those parts might be able to advise him as concerning the conveniences of water for their Cattle concerning the safety or danger of the several parts by reason of Serpents or Wild-beasts or Enemies in the parts adjoyning to them that so they might guard themselves better against them Or this is to be understood of his directing them not so much in their way as about great and difficult matters wherein the counsel he had from God did not exclude the advise of men as we see in Hobabs father Iethro Exod. 18. And it is probable this was the wise son of a wise Father 32 And it shall be if thou go with us yea it shall be that what goodness the LORD shall do unto us the same will we do unto thee 33 And they departed from the mount of the LORD three days journey x With continued journeys onely it seems most probable that the cloud made little pauses that they might have time for sleep and necessary refreshments which their natures required And thus all writers when they relate the continued journeys of persons for many days together are to be understood with this exception and the ark of the covenant of the LORD went before them y Not so much in place say some for so it went in the midst or at least after the first camp as may seem from ver 21. as in office and authority as a general who is said to go before or lead his Army though he do not go in the very first place But others more probably think that the Ark which indeed is not mentioned ver 21. albeit in their stations it was in the middle where also the cloud was yet in their marches it went before them as also the cloud did and so the cloud was constantly over the Ark whether it stood or went and therefore the Ark is said to go before and direct them not as if the Ark could be seen of all the camps which being carried onely upon mens shoulders was impossible but because the cloud which always attended upon the Ark and did together with the Ark constitute in a manner one sign of Gods presence did lead and direct them in the three dayes journey to * Deut. 1. 33. Jer. 31. 2. Ezek. 20. 6. search out a resting place z Where they might safely and commodiously rest But this is a metaphorical expression for discovering to them for otherwise the Ark could not search and God who knew all places and things needed not to search for them 34 And the cloud of the LORD was upon them by day †And by night too as was expressed before So we must learn to compare places of Scripture and to supply the defects of one out of another as we do in all authors when they went out of the camp 35 And it came to pass when
out of all Nations for his own peculiar turneth their †backs before their Enemies â—… Heb. necks 9 For the Canaanite and all the inhabitants of the land shall hear of it and shall environ us round and cut off our name from the earth and what wilt thou do unto thy great Name y Which will upon this occasion be Blasphemed and charged with inconstancy unkindness and unfaithfulness to thine own people and with inability to resist them or to do thy people that good thou didst intend them Compare Exod. 32. 12. Numb 14. 13. Deut. 33. 27. Ioel 2. 17. 10 ¶ And the Lord said unto Joshua Get thee up wherefore †Heb. fallest liest thou thus upon thy face z This business is not to be done by unactive Supplication but by vigorous endeavours for reformation 11 Israel a Some or one of them as before on v. 1. hath sinned and they have also transgressed my covenant b i. e. Broken the conditions of my Covenant which I have commanded them and they have promised to perform viz. Obedience to all my Commands Exod. 19. 8. and 24. 7. whereof this was one not to meddle with the accursed thing which I commanded them for they have even taken of the accursed thing c Which I charged them not to meddle with and have also stollen d i. e. Taken my portion which I had reserved Ios. 6. 19. and dissembled e Covered the fact with deep dissimulation and a real if not verbal profession of their Innocency Possibly Achan might be suspected and being accused had denied it or was resolved to deny it also and they have put it even amongst their own stuff f Converted it to their own use and added obstinacy and resolvedness to the crime thus he loads this Sin with divers aggravations 12 Therefore the children of Israel could not stand before their enemies but turned their backs before their enemies because they were accursed g As I warned and threatned them Ios. 6. 18. they have put themselves out of my Protection and Blessing and therefore are liable to the same destruction which belongs to this accursed People neither will I be with you any more except ye destroy the accursed person from among you 13 Up sanctifie the people and say Sanctifie your selves h Purify your selves from that desilement which you have all in some sort contracted by this accursed fact and prepare your selves to appear before the Lord as it is most probable they were required to do as imploring and expecting the Sentence of God for the Discovery and Punishment of the Sin and that the guilty person might hereby be awakened and terrified and brought to a free and seasonable confession of his fault And it is a marvellous thing that Achan did not on this occasion acknowledg his Crime but this is to be imputed partly to the heart-hardening power of Sin which makes men grow worse and worse partly to his Pride being loath to take to himself the shame of such a mischievous and infamous action partly to his self-flattering and vain conceit whereby he might think many others were guilty as well as he and some of them might be taken and he escape and partly to the just Judgment of God whereby he blinds and hardens Sinners to their own ruine See a like instance Mat. 26. 21 22 25. against to morrow for thus saith the LORD God of Israel There is an accursed thing in the midst of thee O Israel thou canst not stand beforeth me enemies until ye take away the accursed thing from among you 14 In the morning therefore ye shall be brought according to your tribes and it shall be that the tribe which the LORD taketh i Which shall be discovered or declared Guilty by the Lot which is disposed by the Lord Prov. 16. 33. and which was to be cast in the Lords Presence before the Ark. Of such use of Lots see 1 Sam. 14. 41 42. Ion. 1. 7. Act. 1. 26. shall come according to the families thereof and the family which the LORD shall take shall come by housholds and the housholds which the LORD shall take shall come man by man 15 And it shall be that he that is taken with the accursed thing shall be burnt with fire k As persons and things accursed were to be See Numb 15. 30 35. Deut. 13. 16. he and all that he hath l His Children and Goods as is noted v. 24. according to the Law Deut. 13. 16. because he hath transgressed the covenant of the LORD and because he hath wrought ‡ Or 〈◊〉 ness †folly m So Sin is oft called in Scripture as Gen. 34. 7. Iudg. 20. 6. c. in opposition to the idle opinion of sinners who commonly esteem it to be their wisdom and interest in Israel n i. e. Among the Church and people of God who had such excellent Laws to direct them and such an All-sufficient and gracious God to provide for them without any such indirect and unworthy practises 16 ¶ So Joshua rose up early in the morning and brought Israel by their tribes and the tribe of Judah was taken 17 And he brought the family o Either 1. the Tribe or people as the word Family sometimes signifies as Iudg. 13. 2. Zech. 12. 13. Amos 3. 1. Act. 3. 25. compared with Revel 1. 7. Or 2. the Families as v. 14. the singular Number for the plural the chief of each of their five Families Numb 26. 20 21. of Judah and he took the family of the Zarhites and he brought the family of the Zarhites man by man p Not every individual person as is evident from v. 18. but every Head of the several Houses or lesser Families of that greater Family of the Zarhites of which see 1 Chron. 2. 6. and Zabdi was taken 18 And he q Either Ioshua or Zabdi by Ioshua's appointment brought his houshold man by man and Achan the son of Carmi the son of Zabdi the son of Zerah of the tribe of Judah was taken 19 And Joshua said unto Achan My son r So he calls him to shew that this severe Inquisition and Sentence did not proceed from any hatred to his person which he loved as a Father doth his Son and as a Prince ought to do each of his Subjects give I pray thee glory to the LORD God of Israel s As thou hast highly dishonoured him now take the shame and blame to thy self and ascribe unto God the Glory of his Omniscience in knowing thy sin of his Justice in punishing it in thee and others for thy sake of his Omnipotency which was obstructed by thee and of his Kindness and Faithfulness to his people which was eclipsed by thy Wickedness all which will now be evident by thy sin confessed and punished and †make confession unto him and tell me now what ‡ Or 〈◊〉 praise
Chap. 13 â—… Moses the servant of the LORD gave it for a possession unto the Reubenite and Gadite and the half tribe of Manasseh 7 And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west from Baal-gad in the valley of Lebanon even unto * Chap. 1â—… the mount Halak that goeth up to Seir which Joshua gave unto the tribes of Israel for a possession according to their divisions 8 In the mountain and in the vale and in the plain and in the springs and in the wilderness i This word here and elsewhere in Scripture notes not a Land wholly desart and uninhabited but one thin of Inhabitants as 1 King 2. 34. and 9. 18. Mat. 3. 1 3. and in the south countrey the Hittite the Amorite and the Canaanite the Perizzite the Hivite and the Jebusite 9 ¶ * Chap. 〈◊〉 The king of Jericho one * Chap. 〈◊〉 the king of Ai which is beside Beth-el k This is added to distinguish it from Ai of the Ammonites of which Ier. 49. 3. one 10 * Chap. 〈◊〉 The king of Jerusalem one the king of Hebron one 11 The king of Jarmuth one the king of Lachish one 12 The king of Eglon one * Chap. 〈◊〉 the king of Gezer one 13 * Chap. 〈◊〉 The king of Debir one the king of Geder one 14 The king of Hormah one the king of Arad one 15 * Chap. 〈◊〉 The King of Libnah one the king of Adullam one 16 * Chap. 〈◊〉 The king of Makkedah one the king * Chap. 〈◊〉 of Beth-el one 17 The king of Tappuah one the king of Hepher one 18 The king of Aphek one the king of †Lasharon ‡ Or 〈◊〉 one 19 The king of Madon one * Chap. 〈◊〉 the king of Hazor one 20 The king of Shimron-meron one the king of Achshaph one 21 The king of Taanach one the king of Megiddo one 22 The king of Kedesh one the king of Jokneam of Carmel one 23 The king of Dor l Of which Ios. 11. 2. in the coast of Dor one the king of * Gen. 〈◊〉 the nations of Gilgal m Not of that Gilgal where Ioshua first Lodged after his passage over Iordan where it doth not appear that there was either King or City but of another City of the same Name as was frequent in those parts probably in Galilee towards the Sea whither divers people might possibly resort for Trade and Merchandise over whom this was King as formerly Tidal seems to have been Gen. 14. 1. one 24. The king of Tirzah one all the kings thirty and one n Each being confined to a narrow compass and being King only of one City or small Province belonging to it which was by the wise and singular Providence of God that they might be more easily and successively conquered by the Israelites one after another as they were CHAP. XIII NOW Joshua * See Chap. 14. 〈◊〉 was old and stricken in years and the LORD said unto him Thou art old a Therefore delay not to do the work which I have appointed and commanded thee to do and stricken in years and there remaineth yet very much land †to be possessed b To be conquered and so possessed by the people ‡ Heb. to posâ—… 2 * Judg. 3. 3. This is the land that yet remaineth c Unconquered by thee and to be conquered by the Israelites if they behave themselves aright all the borders of the Philistines and all Geshuri d A People in the North-east of Canaan of which see Deut. 3. 14. as the Philistines are on the South-west 3 From Sihor e A River of which see Isa. 23. 3. and Ier. 2. 18. which is before Egypt even unto the borders of Ekron northward which is counted to the Canaanite f i. e. Which though now possess'd by the Philistines who drove out the Canaanites the old Inhabitants of it Deut. 2. 23. Amos 9. 7. yet is a part of the Land of Canaan and therefore belongs to the Israelites five lords of the Philistines the * Zech. 9. 5. Gazathites and the Ashdothites the Eshkalonites the Gittites and the Ekronites also the * Deut. 2. 13. Avites g Or the Avims as they are called Deut. 2. 23. who though they were expelled out of their ancient Seat and most of them destroyed by the Caphtorâ—…ns or Philistines as is there said yet many of them probably escaped and planted themselves in some other place not very far from the former 4 From the south all the land of the Canaanites ‡ Or the Cave h i. e. From those Southern parts of the Sea-coast now possessed by the Philistines all the more Northern parts of the Sea-Coast being yet inhabited by the Canaanites almost as far as Sidon as it here follows For there is no mention made of any Conquests of Ioshua upon the Sea-Coast The Canaanites properly so called are said to awell by the Sea Numb 13. 29. and these are here spoken of though some of them dwelt in other parts of the Land and â—… Mearah i A strong place it matters not whether it was a City or an Impregnable Cave which some Writers mention to be in those parts that is beside the Sidonians unto Aphek k Not that of Iudea of which Ios. 15. 53. but another in the Tribe of Aser of which Ios. 12. 18. Iudg. 1. 31. to the border of the Amorite l The Amorites were a strong and very numerous people and we find them dispersed in several parts some within Iordan and some without it some in the South and others in the North of whom he speaks here 5 And the land of the * 1 Kin. 5. 18. Psal. 83. 7. Giblâ—…tes m A people dwelling near Sidon in Gebal of which see King 5. 18. Ezek. 27. 9. and all Lebanon toward the Sun-rising from Baal-gad under mount Hermon unto the entring into Hamath 6 All the inhabitants of the hill-countrey from Lebanon * Chap. 11. 8. unto Misrephoth-maim and all the Sidonians them will I drive out from before the children of Israel n Presently after thy Death if the Israelites do not hinder it by their unbelief or wickedness only divide thou it by lot unto the Israelites for an inheritance o Though they be now unconquered yet divide them partly as a pledg to assure them of my help in conquering them after thy Death partly to lay an obligation upon the Israelites to proceed in Conquering-work and to bear Witness against them in case they did not and partly as a Wall of partition between them and the Canaanites to prevent all Agreements Contracts and Confederacies with them to which God saw they began to encline as I have commanded thee 7 Now therefore divide this land for an inheritance unto the nine
the children of Abiezer and for the children of Helek and for the children of Afriel and for the children of Shechem and for the children of Hepher and for the children of Shemida these were the male-children i This expression is used to bring in what follows concerning his Female Children of Manasseh the Son of Joseph by their families 3 But * Numb 26. â—…3 and 27. 1. â—…nd 36. 2. Zelophehad the son of Hephir the son of Gilead the son of Machir the son of Manasseh had no sons but daughters k Of whom see on Numb 26. 33. and 27. 1. and these are the names of his daughters Mahlah and Noah Hoglah Milcah and Tirzah 4 And they came near before Eleazar the priest and before Joshua the son of Nun and before the princes saying The LORD commanded Moses to give us an inheritance among our brethren therefore according to the commandment of the LORD he l i. e. Eleazar or Ioshua with the consent of the Princes appointed for that work gave them an inheritance among the brethren of their father 5 And there fell ten portions m Either 1. Six portions for the six Sons whereof one was Hepher and because he had no Sons his part was subdivided into five equal parts for each of the Daughters Or 2. Ten Portions five for the Sons and five for the Daughters for as for Hepher both he and his Son Zelophehad was dead and that without Sons and therefore he had no Portion but his Daughters had several Portions allotted to them to Manasseh beside the land of Gilead and Bashan which were on the other side Jordan 6 Because the daughters of Manasseh had an inheritance among his sons n i. e. No less than the Sons so their Sex was no bar to their Inheritance and the rest of Manassehs sons had the land of Gilead 7 ¶ And the coast of Manasseh was from Asher to Michmethah that lieth before Shechem and the border went along on the right hand unto the inhabitants of En-tappuah 8 Now Manasseh had the land of Tappuah but the city of Tappuah on the border of Manasseh belonged to the children of Ephraim 9 And the coast descended unto the ‖ Or Brook of Reeds river Kanah southward of the river * Chap. 16. 9. these cities of Ephraim o Tappuah and the cities upon the Coast descending to the River c. last mentioned are among the cities of Manasseh p i. e. Are intermixed with their Cities which was not strange nor unfit these two being linked together by a nearer Alliance than the rest the coast of Manasseh also was on the north-side of the river and the out-goings of it were at the sea 10 Southward it was Ephraims and northward it was Manassehs and the sea is his border q Either 1. Manasseh's whose portion is here described and whose Name was last mentioned Or 2. Ephraim's and Manasseh's both expressed in the foregoing words and implyed in the following they and they met together in Asher r i. e. Upon the Tribe of Asher for though Zabulon came between Asher and them for the greatest part of their Land yet it seems there were some Necks or Parcels of Land both of Ephraim's and of Manasseh's which jutted out farther than the rest and touched the borders of Asher And it is certain there were many such incursions of the Land of one Tribe upon some parcels of another although they were otherwise considerably distant one from the other See Ios. 19. 34. And you must not judg of these things by the present Maps which are drawn according to the Opinions of late Authors which many times are false and they are to be judged by the Scripture and not the Scripture by them But that part of Manasseh did reach to Asher appears from hence that Dor a City of Manasseh v. 11. was as Iosephus witnesseth near Carmel which belonged to Asher Jos. 19. 26. on the north s and in Issachar on the east 11 And Manasseh had in Issachar and in Asher t Either 1. Bordering upon them as in Asher is taken v. 10. and as Aarons Rod is said to be in the Ark i. e. close by it Heb. 9. 4. or 2. Properly in them as Ephraim had some Cities in the Tribe of Manasseh Jos. 16. 9. and as it was not unusual when the place allotted to any Tribe was too narrow for it and the next too large to give away part from the larger to the less portion nay sometimes oâ—…e whole Tribe was taken into another as Simeon was into Iudah's Portion when it was found too large for Iudah Jos. 19. 9. Beth-shean and her towns and Ibleam and her towns and the inhabitants of Dor u Not the places onely but the people whom contrary to Gods Command they spared and used for Servants whom therefore they are said to have or possess and her towns and the inhabitants of Endor and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns even three countreys x This may be referred either to some to wit the three last places or to all the places named in this verse which are here said either to have three Countreys or Tracts of Land belonging to them or to be in three several Countreys or Portions as they seem to have been some in Issachar and some in Asher and yet both belonging to Manasseh Or the words may be rendred the third part of that Countrey for the Hebrew word is of the Singular Number and the Article seems emphatical and so the meaning may be That the Cities and Towns here mentioned are a third part of that Country i. e. of that part of Issachars and Ashers Portion in which those places lay 12 Yet * â—…udg 1. 〈◊〉 the children of Manasseh could not y drive out the inhabitants of those cities but the Canaanites would dwell z Were resolved to Fight rather than he turned out of their ancient habitations in that land q See on Ios. 15. 63. 13 Yet it came to pass when the children of Israel were waxen strong that they put the Canaanites to tribute but did not utterly drive them out a Which they were obliged to now they were strong and numerous enough to possess those places 14 And the children of Joseph b i. e. Of Ephraim and Manasseh as is manifest partly from v. 17. where it is so explained and partly because they mention it as an unreasonable thing that they being two should have but one Lot spake unto Joshua c i. e. Expostulated with him when they went and saw that Portion which was allotted to them and found it much short of their expectation saying Why hast thou given me but one lot and one portion d Either 1. Because they really had but one Lot which afterwards was divided by the Arbitrators between them Or 2. Because the Land
Jer. 〈◊〉 2. fear not f i. e. Do not serve or worship them the gods of the Amorites in whose land ye dwell but ye have not obeyed my voice 11 ¶ And there came an angel of the LORD and fate under an oak which was in Ophrah g To wit in Manasseh for there was another Ophrah in Benjamin Ios. 18. 23. that pertained unto Joash the Abi-ezrite h Of the Posterity of Abiezer of whom see Ios. 17. 2. 1 Chron. 7. 18. See Iudg. 8. 27 32. and his son Heb. 11. 32. called Gideon Gideon threshed wheat i Not with Oxen as the manner was Deut. 25. 4. but with a staff to prevent discovery by the winepress k In the place where the Winepress stood not in the common floor ‡ Heb. to cause it to flee to hide it from the Midianites 12 And the angel of the LORD appeared unto him and said unto him The LORD is with thee l i. e. Will assist thee against thine and mine Enemies thou mighty man of valour m To whom I have given strength and courage for this end 13 And Gideon said unto him Oh my lord if the LORD be with us why then is all this befaln us and where be all his miracles which our fathers told us of saying Did not the LORD bring us up from Egypt but now the LORD hath forsaken us and delivered us into the hand of the Midianites 14 And the LORD looked upon him n With a setled and pleasant countenance as a testimony of his favour to him and of his readiness to help him and said Sam. 12. 11. Heb. 11. 32. Go in this thy might o Or go now or at this time in thy might the strength which thou hast already received and dost now further receive from me is sufficient with my help and thou shalt save Israel from the hand of the Midianites have not I sent thee p I do hereby give thee command and commission for this Work and therefore am obliged in Honour to Assist thee in it 15 And he said unto him Oh my lord wherewith shall I save Israel behold ‡ Heb. my thousand iâ—… the meanest my family q Heb. my thousand for the Tribes were distributed into several thousands whereof each thousand had his peculiar Governour is poor r i. e. Weak and contemptible in Manasseh and I am the least s Either for Age or for Wisdome and fitness for so great a Work in my fathers house 16 And the LORD said unto him Surely I will be with thee and thou shalt smite the Midianites as one man t As easily as if they were all but one man or thou shalt destroy them to a man as he did Iudges 8. 17 And he said unto him If now I have found grace in thy sight then shew me a sign that thou talkest with me u That it is thou to wit an Angel or Messenger sent from God that appears to me and discourseth with me and not a Phancy or Delusion that thou art in truth what thou seemest and prerendest to be v. 12. Or a sign of that which thou talkest with me i. e. That thou wilt'st by me smite the Midianites 18 Depart not hence I pray thee until I come unto thee and bring forth my ‖ Or meat-offering present x Not a Sacrifice because neither was Gideon a Priest not was this the place of Sacrifice nor was any Altar here nor was there any such Sacrifice as here follows appointed by God but a repast or some food for the Angel which he thought to be a man as appears by v. 22. Compare Iudg. 13. 15. and Gen. 18. 5. and set it before thee y That thou maist eat and refresh thy self And he said I will tarry until thou come again 19 ¶ And Gideon went in and made ready ‡ Heb. a kid of the goats a kid and unleavened cakes of an Ephah of flour z To wit out of the choicest part of a whole Ephah as also he brought to him the best part of a Kid dressed for a whole Ephah and a whole Kid had been very superfluous and improper to provide for and set before one man the flesh he put in a basket and he put the broth in a pot and brought it out unto him under the oak and presented it 20 And the angel of God said unto him Take the flesh and the unleavened cakes and lay them upon this rock and pour out the broth And he did so ¶ 21 Then the angel of the LORD put forth the end of the staff that was in his hand and touched the flesh and the unleavened cakes and * Levit. 9. 24 there rose up fire out of the rock and consumed the flesh and the unleavened cakes a By which he shewed himself to be no man that needed such Provisions but a true Angel of God or the Son of God and by this instance of his Omnipotency gave him assurance that he both could and would consume the Midianites then the angel of the LORD departed out of his sight 22 And when Gideon perceived that he was an angel of the LORD Gideon said Alas b I am an undone man I must dye and that speedily for that he feared v. 23. according to the common opinion in that case of which see Gen. 16. 13. and 32. 30. Exod. 33. 20. Deut. 5. 25 26. O LORD God * Exod. 33. 2. Chap. 13. 22. for because c Or for therefore c. i. e. Therefore God hath shewed me this sight as a presage of my death I have seen an angel of the LORD face to face 23 And the LORD said unto him d By inward suggestion rather than in a visible Apparition Peace be unto thee e Thou shalt receive no hurt by this Vision as thou fearest but only peace i. e. all the blessings needful for thy own happiness and for the present work for this is a very comprehensive Phrase among the Hebrews fear not thou shalt not dye 24 Then Gideon built an altar there f To wit on the top of the Rock as is evident from v. 20. and especially from v. 26. where that which is here expressed onely in general and by anticipation is more particularly described according to the usage of the Scripture unto the LORD and called it ‖ That is the Lord send peace â—…ehovah-shalom g i. e. The Lords peace the sign or witness of Gods speaking Peace to me and to his People or the place where he spake Peace to me when I expected nothing but Destruction unto this day it is yet in Ophrah of the Abi-ezrites 25 ¶ And it came to pass the same night that the LORD said unto him Take thy fathers young bullock ‖ Or and even the second bullock h Thus there was but one Bullock which was young
likely these two people were confederates and that divers of the Syrians whom David had defeated in Syria fled to Edom and there joyned with them against their common Enemy and made up together a very great Army as the number of the Men slain in it sheweth consisting of the veterane Soldiers of both Countries Although the slaughter here following may seem not to have been of the Syrians as the words at first reading seem to intimate but of the Edomites it not being probable that the Syrians would come so far from their own Country as to the Valley of Salt to fight and this Verse may be 〈◊〉 thus and that very agreeably to the Hebrew And David gat him a name when he returned from smiting of the Syrians in smiting which is easily repeated out of the last Clause according to the common usage of Scripture in the Valley of Salt eighteen thousand men who were Edomites as is sufficiently implied here in the next Verse and expressed 1 Chron. 18. 12. in the valley of salt y A place in Edom so called either from its Neighbourhood to the Salt Sea or for some other cause now unknown * See Psal. 60. title being eighteen thousand men z As it is also 1 Chr. 18. 12. where also they are said to be smitten by Abishai because he was then a chief Commander of the Army under David and it may be began the fight as for the like reason they are said to be smitten by Ioab Psal. 60. title where also there are onely 12000 mentioned which place if it speak of this Battel the state of it was this Abishai begins the Combat and kills 6000 after him comes in Ioab and kills 12000 more which makes up this 18000. But why may not that be another History and Battel So the Edomites and Syrians together did first fight with Abishai and lost 18000 men and afterwards recruited their Forces and fought with Ioab and lost other 12000 men Nor is it strange if two Battels were fought in one place of which there are divers instances in Historians 14 ¶ And he put garisons in Edom throughout all Edom put he garisons and all * Num 〈◊〉 they of Edom became Davids servants and the LORD preserved David whithersoever he went 15 And David reigned over all Israel and David executed judgment and justice a i. e. Just judgment as Deut. 16. 18. A Figure called Hendiadis as in Gen. 3. 16. Matth. 4. 16. upon all his people 16 And Joab the son of Zeruiah was over the host b Who having doubtless declared his repentance for his former crimes and having done eminent service for his Country and having received the chief Command by vertue of David's promise and contract 2 Sam. 5. 8. was still continued in his place and Jehoshaphat the son of Ahilud was ‖ Or remembrances or writer of Chronicles recorder c Either First The writer of Chronicles But it is not likely he would have been put among the great Officers of State and Church Or Secondly The Treasureâ—… who examined all the accounts and kept Records of them Or Thirdly The Kings Counceller as Ahitophel is called 2 Sam. 15. 12. 1 Chron. 27. 33. who was to bring things 〈◊〉 moment to the Kings mind and remembrance and to admonish him from time to time of things fit to be done See 1 King 4. 3. and 2 King 18. 18. 17 And * 1 Chron. 24. 3 4. Zadok the son of Ahitub d Not of that Ahitub 1 Sam. 4. for that was of Ithamar's race but this of Eleazar and Ahimelech the son of Abiathar e So Abiathar called his Son by the name of his Father 1 Sam. 22. 20. were the priests f i. e. The Chief Priest next under Abiathar who fled to David 1 Sam. 22. 20. and now was High Priest as may be gathered from 2 Sam. 15. 35. and 1 King 2. 27 35. under him these two were the next Chief Priests or the Second Priests each one being Chief of the House of his Father Zadok of Eleazar and Ahimelech of Ithamar See Numb 3. 32. 1 Chron. 24. 3 4. Or these two are here mentioned because they constantly attended upon the King that he might consult with them in the matters of the Lord as need required and Seraiah was the ‖ Or Secretary Scribe 18 * 1 Chron. 18. 17. And Benaiah the son of Jehoiada was over g These words are supplied out of the parallel place 1 Chron. 18. 17. and out of 2 Sam. 20. 23. where they are expressed both the Cherethites and the Pelethites h i. e. The Cherethites and Pelethites were undoubredly Soldiers and such as were eminent for their Valour and Fidelity to the King as is evident from 2 Sam. 15. 18. and 20. 7. and 1 King 1. 38 44. and most probably they were the Kings Guards which consisted of these two Bands who might be distinguished either by their several Weapons or by the differing time or manner of their service They are supposed to be thus called either first from their Office which was upon the Kings command to cut off or punish offenders and to preserve the Kings Person as their names in the Hebrew Tongue may seem to imply Or Secondly From some Countrey or place to which they had relation As for the Cherethites it is certain they were either a Branch of the Philistines or a People neighbouring to them and confederate with them as is manifest from 1 Sam. 30. 14. Ezek. 25. 16. Zeph. 2. 4 5. And so might the Pelethites be too though that be not related in Scripture And these Israelites and Soldiers of David might be so called either because they went and lived with David when he dwelt in those parts or from some notable Exploit against or Victory over these People as among the Romans the names of Asiaticus Africanus c. were given for the same reason One of their Exploits against the Cherethites is in part related 1 Sam. 30. 14. And it is likely they did many other against them and against other people amongst which the Pelethites might be one and Davids sons were ‖ Or Princes chief rulers i Had the places of greatest Authority and Dignity conferred upon them CHAP. IX AND David said a David's Wars being ended he set himself to the Administration of Justice to all his People chap. 8. 15. And amongst others he minds his just debt and obligation to Ionathan and his Family Is there yet any that is left of the house of Saul b He saith not of the house of Ionathan for he knew not of any Son which he had left and therefore thought his kindness and obligation was to pass to the next of his Kindred As for Mephibosheth he was very young and obscure and possibly concealed by his Friends lest David should cut him off from jealousie of State as hath been usual among Princes in
4. That by his very outward Habit he might Represent Elias in whose Spirit and Power he came and he said It is Elijah the Tishbite 9 Then the king sent unto him a captain of fifty with his fifty and he went up to him and behold he sat on the top of an hill and he spake unto him Thou man of God k So he calls him in way of Scorn and Contempt q. d. Thou that vauntest as if thou wast more than a meer Man the king hath said Come down l The King Commands thee to come 〈◊〉 him which if thou refusest I am here to carry thee to him by Force 10 And Elijah answered and said unto the captain of fifty If I be a man of God then let fire come down from heaven and consume thee and thy fifty m Which desire did not proceed from a carnal and malicious Passion but from a pure Zeal to vindicate God's Name and Honour which was so horribly abused and from the motion of God's Spirit as is evident from God's miraculous Answer to his desire And therefore Christ doth not condemn this Fact of Elias but onely reproves his Disciples for their perverse Imitation of it from another Spirit and Principle and in a more unseasonable time Luke 9. 54 55. And there came down fire from heaven and consumed him and his fifty 11 Again also he sent unto him another captain of fifty with his fifty and he answered and said unto him O man of God Thus hath the king said Come down quickly n Wherein he discovers more Petulancy and Impudence than the former and shews how little he was moved or affrighted by the former Example 12 And Elijah answered and said unto them If I be a man of God let fire come down from heaven and consume thee and thy fiâ—…ty And the fire of God came down from heaven and consumed him and his fifty 13 ¶ And he sent again a captain of the third fifty with his fifty and the third captain of fifty went up and came and ‡ Heb. bowed fell on his knees before Elijah and ‡ Heb. prayed unto him besought him o Expressing both Reverence to his Person and a belief of his Power and a Dread of God's Judgments and said unto him O man of God I pray thee let my life and the life of these fifty thy servants be precious in thy sight 14 Behold there came fire down from heaven and burnt up the two captains of the former fifties with their fifties therefore let my life now be precious in thy fight 15 And the angel of the LORD said unto Elijah Go down with him be not afraid of him And he arose and went down with him unto the king p Not fearing the rage of the King nor of Iezabel nor of all their Forces Wherein he gives an eminent Example of his Faith and Obedience and withal of his growth in Grace since that time that he fled for fear of Iezabel 1 King 19. 3. 16 And he said unto him q To his very Face Nor durst the King lay hands upon him being daunted with the Prophets presence and great courage and confidence and affrighted by the late dreadful Evidence of his Power with God and over Men and withal struck with a Divine and extraordinary Terror Thus saith the LORD Forasmuch as thou hast sent messengers to inquire of Baal zebub the god of Ekron is it not because there is no God in Israel to inquire of his word therefore thou shalt not come down off that bed on which thou art gone up but shalt surely die 17 ¶ So he died according to the word of the LORD which Elijah had spoken and Jehoram r His Brother Chap. 3. 1. for he had no son to Succeed him as it here follows reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah s Other Passages of Scripture seem to close with this as that Ahaziah who reigned but two years begun his Reign in Iehoshaphats seventeenth year 1 King 22. 51. and therefore this Iehoram must begin his Reign in Iehoshaphats Nineteenth Year and therefore before the Reign of Iehoram Iehoshaphat's Son and that Iehoram the son of Iehoshaphat began to reign in the fifth year of Ioram Ahabs son 2 King 8. 16. Answ. These difficulties are easily resolved by this consideration That it was an usual Practise among Kings in former Ages to make their Sons sometimes their Viceroys and Deputies in the Administration of the Kingdom and sometimes formally Kings in Conjunction with themselves and whilst they lived whereof there are instances both in Prophane History among the Persians Greeks and Romans and in the Sacred Scripture as in David 1 Chron. 23. 1. and 29. 22. in Uzziah 2 Chron. 26. 21. and to come close to the point in Iehoshaphat 2. King 8. 16. who in his Seventeenth year when he went to Ahab and with him to Ramoth-Gilead appointed his Son Iehoram his Vice-roy and in case of his Death his Successor In the Second Year from that time when Iehoram was thus made Vice-King in his Fathers stead and absence this Iehoram Ahab's son began to Reign and in the fifth year of the reign of this Ioram son of Ahab which was about the Twenty fourth Year of Iehoshaphat's Reign Iehoram the son of Iehoshaphat was formerly made king of Iudah together with his Father or whilest Iehoshaphat lived and was king of Iudah also And â—…o all the places agree To which some add that this Verse or this part of it wherein the difficulty consists is wanting in some ancient Copies and is omitted by the LXX Interpreters which is far more prudent and pious to grant than upon such Chronological difficulties to question the Truth and Divinity of the Holy Scriptures because he had no son 18 Now the rest of the acts of Ahaziah which he did are they not written in the book of the chronicles of the kings of Israel CHAP. II. AND it came to pass when the LORD would take up Elijah into heaven by a whirlwind that Elijah went with Elisha from Gilgal a This he desires Either 1. That he being left alone might better prepare himself for his great Change Or 2. Out of his Humility and Modesty he desired no Witnesses of his Glorious Removal and no Fame and Glory from it Or 3. Out of Indulgence to Elisha that he might not be overwhelmed with Grief at so sad a sight Or 4. That he might trie his Love and whet his desire to accompany him it being highly convenient for God's honour and the Churches good which Elijah sought above all things that there should be Witnesses of so glorious a Translation 2 And Elijah said unto Elisha Tarry here I pray thee for the LORD hath sent me to Bethel b Which was truth but not the whole truth for he was to go a far longer Journey But he was first to go
First A command and then the last clause is an exception from that Law Deut. 20. 19. which being delivered by a Prophet might be obeyed And if this command seem severe it must be considered that the Moabites were a very wicked people perfidious cruel implacable Enemies to Gods People upon all occasions and now in a state of Rebellion Or rather Secondly A prediction of their success that they should have so full and compleat a Victory that they should be able to do all which is here expressed and stop all wells of water and ‡ Heb. grieve make useless mar every good piece of land with stones 20 And it came to pass in the morning when the meat-offering was offered g i. e. The morning-Sacrifice of which Exod. 29. 39 40. which doubtless was attended with the Solemn prayers of Gods People as the Evening-Sacrifice unquestionably was Act. 3. 1. there being the same reason for substance for both times At this time Elisha joyned his Prayers with the Prayers of Gods People especially those at Ierusalem as he had done at a like time 1 King 18. 29. aad this time God chose to answer his and their Prayers and to work this Miracle that thereby he might determine the controversie between the Israelites and Iews about the place and manner of worship and give a publick Testimony from Heaven for the Iews and against the Israelites that behold there came water h Miraculously produced out of some Rock or Vein of the Earth by the way of Edom i From those parts which were towards Edom. and the countrey was filled with water 21 ¶ And when all the Moabites heard that the kings were come up to fight against them they ‡ Heb. were cried together gathered all that were able to ‡ Heb. gird himself with a girdle put on armour k Heb. to gird on a girdle i. e. a Military Girdle to which the Sword was fastened 2 Sam. 20. 8. 1 King 2. 5. and upward and stood in the border l Or in that border to wit of their Countrey which was towards Edom which way they understood the Kings came Here they stood probably to defend the passages into their Countrey 22 And they rose up early in the morning and the sun shone upon the water and the Moabites saw the water on the other side as red as blood n Because of the morning-Sun which meeting with the Vapours that arose from the Earth and shining through them upon the Water gave it a reddish tincture God also so ordered things that their sences and fancies were disturbed or the Air so disposed that it might seem of this Colour And they might more easily mistake this for Blood because they knew that that ground was generally dry and without any trenches or streams of Water now especially in this dry season there being no noise of Wind and Rain v. 17. And they might justly think that the three Kings being divided in their Religion and Interests and discontented for want of Water might fall into dissentions and heats and mutual slaughters of which they had a late example 2 Chron. 20. 22 23. 23 And they said This is blood the kings are surely ‡ Heb. destroyed slain and they have smitten one another now therefore Moab to the spoil n They were so highly confident that they send no Scouts but March thither with their whole Army and that in great disorder Wherein there was also a Divine hand strengthning them in their mistakes and hardening them to their destruction 24 And when they came to the camp of Israel the Israelites rose up and smote the Moabites so that they fled before them but ‖ Or they smoâ—…e in it even smiting they went forward smiting the Moabites even in their countrey o They pursued them to their own Countrey and entred it with and after them the passes which before the Moabites defended being now open for them 25 And they beat down the cities and on every good piece of land cast every man his stone p The Stones which happily had been with great care and pains pickt out of the Land and laid in heaps after the manner they dispersed again and slew the people who should have cleansed them again and filled it and they stopped all the wells of water and felled all the good trees ‡ Heb. until he leâ—…t the stones thereof in Kir-haraseth onely in Kirharaseth q Which was the Royal and strongest City of the Moabites Isa. 16. 7 11. into which the remnant of the Moabites were gathered where also their King was with them left they the stones thereof r The Walls and Buildings of this City onely were left other Cities and in a manner their whole Countrey being utterly destroyed howbeit the slingers s Either First Such as slung small Stones against those that stood upon the Wall to desend it Or rather Secondly Such as slung great Stones against the Walls to break them down according to the manner of those times went about it and smote it t i. e. Made breaches in the Walls by which they might enter into the City and take it 26 ¶ And when the king of Moab saw that the battel was too sore for him he took with him seven hundred men that drew swords to break through even unto the king of Edom u That being unable to defend the City longer he might make an escape which he chose to do on the King of Edom's quarter because he thought either that his was the weakest side or that he would more willingly suffer him to escape because he was not so hearty in the War as the rest but onely forced to it and he might hereafter have some occasion of the King of Moab to joyn with him as before he had 2 Chron. 20. 22. but they could not 27 Then he took his eldest son x Either First the King of Edom's Son whom in his eruption he took and then Sacrificed Compare Amos 2. 1. But First That place speaks of the king not of the kings son and of the burning of his bones not of the offering of a living man for a Burnt-Offering Secondly This would not have made the besiegers to raise their siege but to have followed it more warmly to revenge so barbarous an action Thirdly The following clause that should have reigned in his stead agrees not so well to the Edomites whose King was onely Iehoshaphat's Vice-Roy and therefore his Son had no right to succeed him as it doth to the Moabites whose King was revolted from Israel and intended to keep that Kingdom to himself and Children Or rather Secondly His own Son whom he Sacrificed partly to obtain the favour of his God according to the manner of the Phoenicians and other people in grievous and publick Calamities whereof we have manifest testimonies both in Scripture as Ps. 106. 37. Ezek. 20. 31. and in
he the rather presseth upon him because the state of his Kingdom required it for it is plain that Hezekiah had not as yet any Son Manasseh his Heir and Successor not being born till three Years after this time by comparing this chap. 20. 6. with chap. 21. 1. for thou shalt die and not live c According to the course of Nature and of thy Disease which is mortal in its kind and will be so in effect if God doth not miraculously prevent it Such threatnings though absolutely expressed have oft times secret conditions which God reserves in his own Breast See Ionah 3. 4. 2 Thâ—…n he turned his face to the wall d Either because the Temple lay that way or rather that by turning his Face from the company he might intimate his desire of privacy and so might with more freedom and fervency pour out his Soul to God and prayed unto the LORD saying 3 I beseech thee O LORD remember now how I have walked before thee in truth e i. e. Sincerely with an honest mind as the following words explain it I have in some measure humane frailty excepted kept the condition which thou didst require 1 King 8. 25. and therefore do humbly beg of thee that the Promise made to David and to his Posterity upon that condition may not fail in my Person for as yet thou hast not given me a Son See on ver 1. I am not conscious to my self of any gross exorbitancies in the course of my life for which thou usest to shorten mens days and cut off my life in thy displeasure which by this sharp Message thou threatnest to do and with a perfect heart and have done that which is good in thy sight and Hezekiah wept ‡ Heb. with a great weeping sore f Partly for that horror of death which is and was common to men especially in the times of the Old Testament when the Grace of God in Christ was not so fully manifested as now it is and principally for the distracted and miserable condition in which the Church and State were then likely to be left through the uncertainty of the Succession to the Crown and the great proneness of the People to backslide to their false worship and evil practises which he easily perceived and which he knew would bring far worse Calamities upon them if he were removed as afterwards it came to pass 4 And it came to pass afore Isaiah was gone out into the middle ‖ Or citâ—… court g To wit of the Kings Palace of which see on 1 King 7. 8. Or into the middle city as it is in the Hebrew For some observe that there were three Cities or three parts of this City one called the city of David in Sion another 〈◊〉 led Iebus or Salem and a third which was betwixt these two parts and united them all into one City called Ierusalem This is noted to shew Gods great readiness to hear the sincere and fervent prayers of his Children that the word of the LORD came to him saying 5 Turn again and tell Hezekiah the captain of my people Thus saith the LORD the God of David thy father h I am mindful of my Promise made to David and his House and will make it good in thy Person I have heard thy prayer I have seen thy tears behold I will heal thee on the third day i Which shews that the cure was Miraculous thou shalt go up into the house of the LORD k To give me Solemn Praise for this Mercy Which proves the perfection of the cure 6 And I will add unto thy days fifteen years l Beyond what thou dost expect and beyond what thou wouldst do if I should leave thee to the force of thy Disease and I will deliver thee and this city out of the hand of the king of Assyria m This is added either first Because he might otherwise fear the Assyrians return to this City from which he was so shamefully repulsed Or Secondly Because this sickness happened before that great slaughter chap. 19. 35. Of which see the Notes on ver 1. and * Chap. 19. 34. I will defend this city for mine own sake n To vindicate my Glory against that insolent Blasphemer and for my servant Davids sake 7 And Isaiah said Take a lump of figs o Though the deliverance was certainly Promised yet means must be used and those suitable for this hath naturally a power of ripening and softning Boils or Sores though that power was altogether insufficient to produce so sudden and so compleat a Cure And they took and laid it on the boil Which seems to have been a Plague-sore and he recovered 8 ¶ And Hezekiah said p Or rather had said for it is evident this was said before his recovery though his recovery be mentioned before it such transpositions being frequent in Scripture unto Isaiah What shall be the sign q He asketh a sign not because he distrusted it but for the strengthning of his Faith which otherwise might be shaken by the greatness of his danger and by the contradiction between this and his former Message Compare Iudg. 6. 17 37 39. Isa. 7. 11. that the LORD will heal me and that I shall go up into the house of the LORD the third day 9 And Isaiah said This sign shalt thou have of the LORD that the LORD will do the thing that he hath spoken shall the shadow go forward ten degrees or go back ten degrees 10 And Hezekiah answered It is a light thing for the shadow to go down ten degrees r To wit in an instant for that course or motion of the Sun is natural for the kind of it though miraculous for the swiftness of it but the other would be both ways miraculous nay but let the shadow return backward ten degrees 11 And Isaiah the prophet cried unto the LORD s Being moved by Gods Spirits first to offer him this sign and then to pray for it and * Isa. 38. 8. he brought the shadow ten degrees backward t Quest. 1. What were these degrees Ans. Lines in the Dial but whether each of these Lines or Degrees noted an hour or half an hour or a quarter of an hour is uncertain and not very considerable in this case Quest. 2. What was it that went down Ans. Either First The Shadow alone went back without the Sun For God could so dispose of the Light of the Sun by interposing Clouds or other things so that the Shadow should fall onely upon those Lines and in that manner as God directed it And whereas the sun is said to have gone down that may be spoken according to appearance as other passages of Scripture are understood as when the Moon is called one of the great lights Gen. 1. though it be less than some of the Stars and when the sun is said to go down Jer. 15.
and my Cause and not according to the rigours of his justice 16. If I had called p i. e. Prayed as this word is commonly used to wit unto my Judge for a favourable sentence as he now said and therefore it was neeedless here to mention the Object of his Calling or Prayer and he had answered me yet would I not believe that he had hearkned unto my voice q I could not believe that God had indeed granted my Desire though he had done it because I am so infinitely below him and obnoxious to him and still full of the tokens of his displeasure and therefore should conclude that it was but a pleasant Dream or Fancy and not a real thing Compare Psalm 126. 1. 17. For he breaketh me r This is the Reason of his foregoing Diffidence that even when God seemed to answer him in words yet the course of his actions towards him was of a quite contrary nature and tendency with a tempest s As with a Tempest i. â—… unexpectedly violently and irrecoverably and multiplieth my wounds without cause t Not simply without any desert of his or as if he had no sin in him for he oft declares the contrary but without any evident or special cause of such singular Afflictions i. e. any peculiar and extraordinary guilt such as my Friends charge me with 18. He will not suffer me to take my breath u My pains and miseries are continual and I have not so much as a breathing-time free from them but 〈◊〉 me with bitterness x My Afflictions are not only long and uninterrupted but also exceeding sharp and violent contrary to the common course of God's Providence 19. If I speak of strength y If my Cause were to be decided by power lo he is strong z i. e. stronger than I. and if of judgment a If I would contend with him in a way of right who shall set me a time to plead b There is no superiour Judge that can summon him and me together and appoint us a time of pleading before him and oblige us both to stand to his Sentence and therefore I must be contented to sit down with the loss 20. If I justifie my self c If I plead against God mine own Righteousness and Innocency mine own mouth shall condemn me d God is so infinitely wise and just that he will find sufficient matter of condemnation from my own words though spoken with all possible care and circumspection or he will discover so much wickedness in me of which I was not aware that I shall be forced to joyn with him in condemning my self if I say I am perfect e If I were perfect in my own opinion If I thought my self compleatly righteous and faultless it f i. e. My own mouth as he now said Or he i. e. God who is easily understood by comparing this with the former Verses where the same he is oft mentioned shall also prove me perverse 21. Though I were perfect yet would I not know my soul I would despise my life g i. e. Though God should acquit me in Judgment and pronounce me perfect or righteous yet would I not know i. e. regard or value as that word is oft used my soul i. e. my life as the soul frequently signifies as Gen. 19. 17. Iob 2. 6. Iohn 10. 15 17. and as it is explained in the following branch where life is put for soul and despising for not knowing and so the same thing is repeated in differing words and the latter clause explains the former which was more dark and doubtful according to the usage of sacred Scripture So the sense is Though God should give sentence for me yet I should be so overwhelmed with the dread and terrour of the Divine Majesty that I should be weary of my life And therefore I abhor the thoughts of contending with my Maker whereof you accuse me and yet I have reason to be weary of my life and to desire death Or thus If I say I am perfect as the very same Hebrew words are rendred v. 20. i. e. If I should think my self perfect yet I would not know i. e. not acknowledge my soul I could not own nor plead before God the perfection and integrity of my soul but would onely make supplication to my Judge as he said v. 16. and flee to his grace and mercy I would abhor or reject or condemn my life i. e. my conversation So the sense is I would not insist upon nor trust to the integrity either of my soul and heart or of my life so as to justifie my self before the pure and piercing Eyes of the all-seeing God 22. This is one thing h In the other things which you have spoken of God's greatness justice c. I do not contend with you but thi one thing I do and must affirm against you therefore I said it i I did not utter it rashly but upon deep consideration he de stroyeth the perfect and the wicked k God sends afflictions promiscuously upon good and bad men Compare Psal. 73. 2 c. Eccles. 9. 2. Ier. 12. 1 c. 23. If the scourge slay suddenly l Either 1. If some common and deadly Judgment come upon a people which destroys both good and bad Or 2. If God inflicts some grievous and unexpected stroke upon an innocent person as it follows he will laugh at the trial of the innocent m As he doth at the destruction of the wicked Psal. 2. 4. His outward carriage is the same to both he neglects the innocent and seems not to answer their prayers and suflers them to perish with others as if he took pleasure in their râ—…ne also But withal he intimates the matter and cause of this laughter or complacency which God takes in their afflictions because to them they are but trials of their saith and patience and perseverance which tends to God's honour and their own eternal advantage 24. The earth n i. e. The possession and dominion of men and things on earth is given o To wit by God the great Lord and disposer of it by his providence into the hand of the wicked p Into their power As good men are scourged v. 23. so the wicked are advanced and prospered in this world he covereth the faces of the Judges thereof q i. e. He blinds their eyes that they cannot discern between truth and falshood justice and unrighteousness He. Who Either 1. the wicked last mentioned who either by power or by gifts corrupts the Officers of justice Or rather 2. God whom the pronoun he designed all along this Chapter Who is oft said to blind the minds of men which he doth not positively by making them blind but privatively by withdrawing his own light and leaving them to their own mistakes and lusts Or by Iudges he may here mean
is in his Presence and under his Providence So far am I from imagining that God cannot see through a dark Cloud as you traduced me Chap. 22 13. that I very well know that even Hell it self that place of utter darkness is not hid from his sight k i. e. The place of destruction as it is also used Prov. 15. 11. by a Metonymy of the Adjunct l To wit such as to keep it out of his sight 7. * Chap. 9. 8. Psal. 104. 2 c. He stretcheth out the North m i. e. The Northern Pole or part of the Heavens which he particularly mentions and puts for the whole visible Heaven because Iob and his Friends lived in a Nothern Climate and were acquainted only with that part of the Heavens the Southern Pole and parts near it being wholly unknown to them The Heavens are oft and fitly said to be spread or stretched out like a Curtain or Tent to which they are resembled over the empty place n To wit the Air so called not Philosophically as if it were wholly empty but popularly because it seems to be so and is generally void of solid and visible bodies and hangeth the earth upon nothing o Upon its own Center which is but an imaginary thing and in truth nothing Or upon no Props or Pillars but his own Power and Providence Which is justly celebrated as a wonderful Work of God both in Scripture and in Heathen Authors 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them p This also is a miraculous Work of God considering the nature of these Waters which are fluid and heavy and pressing downward especially being oft-times there in great abundance and withal the quality of the Clouds which are thin and loose bodies of the same nature with Fogs and Mists upon the Face of the Earth and therefore of themselves utterly unable to bear that weight and to keep up those Waters from falling suddenly and violently upon the Earth 9. He holdeth back q i. e. To wit from our view that its lustre and glory should not reach us and so dazle our sight he covereth it with a Cloud as the next words explain it Or He holdeth fast or binds together or strengthens it that it may be able to bear that burden the face of his throne r Either 1. this lower Air which is as the Face or open part of the Heavens which is often called God's Throne as salm 11. 4. Isa. 66. 1. Amos 9. 6. Or 2. the appearance or manifestation of the Heaven of Heavens where he dwelleth whose light and glory is too great for mortal eyes which therefore by Clouds and other ways he hides from us and spreadeth his cloud upon it 10. * Ps. 33 7. 104 9. He hath compassed the waters s To wit of the Sea for of the upper Waters coming out of the Clouds he spake before with bounds t Which are partly the Rocks and Shores and principally God's appointment made at the first Creation and renewed after the Deluge Gen. 9. 11. 15. that the Waters should not overwhelm the Earth See Iob 38. 8 10 11. Psalm 104. 3. Ier. 5. 22. †Heb. until the end of light with darkness until the day and night come to an end u i. e. Unto the end of the World for so long these Vicissitudes of Day and Night are to continue Gen. 8. 22. 9. 9 c. Ier. 5. 22. 31. 35 36. 11. The pillars of heaven x Either 1. those Mountains which by their height and strength may seem to reach and support the Heavens as the Poets said of Atlas for this is a Poetical Book and there are many Poetical expressions in it These tremble sometimes by force of Earthquakes or by God's glorious appearance in them as Sinai did Or 2. Holy Angels but they are not subject either to trembling or to God's rebuke Or 3. the Heavenly Bodies as the Sun and Moon and Stars which as they may seem in some sort to support so they do certainly adorn the Heavens And we know Pillars are oft made not for support but only for Ornament as the two famous Pillars of the Temple Iachin and Boaz 1 Kings 7. 21. And these oft-times seem to tremble and be astonished as in Eclipses or Tempests and terrible Works of God in the Air by which they are frequently said to be affected and changed because they seem so to us and many things are spoken in Scripture according to appearance See Isa. 13. 10. 24. 23. Ioel 2. 10 31. Mat. 24. 29. c. Either 1. when God rebuketh them for God is sometimes said in Scripture to rebuke the lifeless Creatures which is to be understood figuratively of the Tokens of God's anger in them Or 2. when God reproveth not them but men by them manifesting his displeasure against sinful men by Thunders or Earthquakes or prodigious Works tremble and are astonished at his reproof y. 12. * Isa. 51. 15. He ‖ Or stilleth Chap. 38. 11. divideth the sea z He speaks either 1. of God's dividing the Red-sea for the Israelites to pass over And consequently the Hebrew word Rahab which here follows and is translated pride or the proud is meant of Egypt which is oft called Rahab as Psalm 87. 4. 89. 10. Isa. 51. 9. But it seems most probable that that Work was not yet done and that Iob lived long before Israels coming out of Egypt Or rather 2. of the common Work of Nature and Providence in raising Tempests by which he breaketh or divideth the Waves of the Sea by making deep Furrows in it and casting up part of the Waters into the Air and splitting part of them upon the Rocks and Shores of the Sea with his power and by his understanding a i. e. By his wise Counsel and administration of things so as may obtain his own glorious ends he smiteth thorough †Heb. pride the proud b Either 1. the Whale which is called King over all the children of pride Job 41. 34. and which is sometimes by force of Tempests cast upon the shore Or rather 2. the Sea which is fitlâ—… called proud as its Waves are called Iob 38. 11. because it is lofty and fierce and swelling and unruly which God is said to smite when he subdues and restrains its rage and turns the storm into a calm 13. By his * Psal. 33. â—… spirit c Either 1. by his Divine Vertue or Power which is sometimes called his Spirit as Zach. 4. 6. Mat. 12. 28. Or 2. by his holy Spirit to which the Creation of the World is ascribed Gen. 1. 2. Iob 33. 4. Psalm 33. 6. he hath garnished the heavens d Adorned or beautified them with those glorious Lights the Sun and Moon and Stars his hand hath formed the †Heb. 〈◊〉 〈◊〉 a bâ—…r
your behalf as well as on his own lest I deal with you after your folly u Lest my wrath and just judgment take hold of you for your false and foolish speeches in that ye have not spoken of me the thing which is right like my servant Job 9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did according as the Lord commanded them x Shewing their repentance by their submission to God and to Job for God's sake and by taking shame to themselves the LORD also accepted †Heb. the face of Iob. Job y Both for his Friends and for himself as the next Verse explains it 10. And the LORD turned the Captivity of Job z i. e. Brought him out of that state of Bondage in which he had been so long held by Satan and by his own Spirit and out of all his distresses and miseries Or returned Job ' s Captivity i. e. the Persons and things which had been taken from him not the same which he had lost but other equivalent to them and that with advantage when he prayed for his friends a Whereby he manifested his obedience to God and his true love and charity to them in being so ready to forgive them and heartily to pray for them for which God would not let him lose his reward also b An emphatical Particle He not onely gave him as much as he lost but double to it the LORD †Heb. added all that had been to Iob unto the double gave Job twice as much as he had before 11. Then c When Job had humbled himself and God was reconciled to Iob he quickly turned the Hearts of his Friends to favour him according to Prov. 16. 7. as during his impenitency and 〈◊〉 his trial and humiliation he had alienated their Hearts from him of which Iob so sadly complains came there unto him all his brethren and all his sisters d Largely so called according to the Scripture-use of these Titles to wit his kindred distinguished from his other acquaintance and all they that had been his acquaintance before and did eat bread with him e i. e. Feasted with him as that Phrase is commonly used in Scripture to congratulate with him for God's great and glorious favour already vouchsafed to him in so eminent a Vision and Revelation in his house and they bemoaned him f They declared the sense which they had of his calamities whilst they were upon him although they had hitherto wanted opportunity to express it and comforted him over all the evil g Or concerning all the evil which though it was bitter to endure when it was present yet the remembrance of it revived in him by the discourses of his Friends was very delightful as is usual in such cases that the LORD had brought upon him every man also gave him a piece of money and every one an ear-ring of gold h Partly to make up his former losses and partly as a Testimony of their honorable respect to him 12. So the LORD blessed i Not onely with Spiritual but also with Temporal and Earthly Blessings the latter end of Job more then his beginning for he had fourteen thousand sheep and six thousand camels and a thousand yoke of oxen and a thousand she-asses 13. He had also seven sons and three daughters 14. And he called k Giving them such Names as signifie their excellent beauty of which see my Latin Synopsis the name of the first Jemima and the name of the second Kezia and the name of the third Keren-happuch 15. And in all the land were no women found so fair as the daughters of Job and their father gave them l Gave his Daughters a share and possibly an equal share with his Sons in his Inheritance which in so plentiful an estate he might easily do especially to such amiable Sisters without the envy of their Brethren and which peradventure he did to oblige them to settle themselves amongst their Brethren and to marry into their own Religious Kindred not to Strangers who in those times were generally swallowed up in the gulf of Idolatry inheritance among their brethren 16. After this lived Job an hundred and forty years and saw his sons and his sons sons even four generations 17. So Job m After God had turned his Captivity as is said v. 10. died being old and full of days n By which length of his days it seems most probable that he lived before the times of Moses when the days of humane life were much shortned as he complains PSALMS The ARGUMENT THe divine Authority of this book of Psalms is so certain and evident that it was never questioned in the Church Which being fixed it is of small moment that the Penmen of some of them is not now known Nor doth this any more lessen its Authority than it invalidates the Decree of a Prince or an Act of Parliament that it is not certain by whose Pen it was drawn up Most of them were composed by David as is evident both from the title of them and from the express Testimony of the new Testament concerning some of them and that by the inspiration of God's Spirit as appears both from the divine matter and frame of them and from 2. Sam. 23. 1. Mat. 22. 43. c. Act. 1. 16. and 2. 25. But some of them were composed by other Persons by Moses as Psal. 90. by Heman and Ethan and Asaph as the title of the Psalms shew and by others after their times whose names are not mentioned as is manifest from Psal. 126. 137. It is apparent that the Psalms were not written in the order in which they now lie and they were put into this order either by Ezra as the Hebrew Doctors affirm or by some other holy Prophet or Prophets It is sufficient for us that the whole Book is owned as Canonical by our blessed Saviour Luke 24. 44. PSAL. I. The ARGUMENT THis Psalm was put first as a Preface to all the rest as a powerful perswasive to the diligent reading and serious study of the whole book and of the rest of the holy Scripture taken from that blessedness which attends upon the study and practice thereof 1. BLessed * Pâ—… 4 14. 1â—… is the man a The Hebrew words are very Emphatical Blessedness belongs to that man or O the blessedness of that man Thrice blessed is that man who is here described negatively and in the next verse positively that walketh not in the counsel of the ‖ Or â—…ked ungodly b i. e. That doth not lead his Life according to their counsel or course or manner of living That doth not associate himself with them nor follow their evil instigations or examples Walking notes choice of it and continuance or progress in it otherwise good men do sometimes step aside into an evil Action For
8. and all 〈◊〉 shall 〈◊〉 their Hâ—…s for joy as it is v. 1. for the shields of the earth x Either 1. The protection of the People of all the Earth Or rather 2. Their Princes or Rulers who are fitly called Shields Hâ—…se 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People to defend them from all Oppression and Injuries These saith he are the â—…rds i. e. At his disposal or subject to his Dominion both as to their Hearts and Kingdomâ—… And so this is here Conveniently added as the Reason of that great and improbable Event sorâ—… told in the foregoing Words that the Princes of the People which of all others were most lofty and wilful and incorrigible should joyn and subject themselves to the Lord and to his Church belong unto God he is greatly exalted y By this means God shall be greatly Glorified and appear to be far above all the Princes of the World and above all other Gods PSAL. XLVIII THE ARGUMENT This Psalm was Composed upon the Occasion of some eminent Deliverance vouchsafed by God to the City of Jerusalem from some potent Enemy and dâ—…eadful Danger Either that in Johoshaphat's time 2 Chron. 20. or that under Hezekiah 2 Kings 18. and 19. In both which times they were Holy Prophets by some of whom this Psalm might be made A song and Psalm a Of which see on Psal. 30. which hath the same Title for the sons of Korah ‖ Or of 1 GReat is the LORD and greatly to be praised in the city of our God b In Ierusalem which he hath chosen for his dwelling Place in the mountain of his holiness c i. e. In his holy Mountain either Zion where the Ark and Tabâ—…rnacle was Or rather Moriah where the Temple now was Although both of them are supposed by some to be but one Mountain having two Tops and it is certain that both are frequently called by one Name to wit Zion 2. * Psal. 50. 2. Ezek. 20. 6. Dan. 8. 9. 11. 16. Beautiful for situation the joy of the whole earth d Ierusalem may be so called here as it is also Lament 2. 15. not actually as if all People did rejoyce in it or for it but Fundamentally or Causally because here was very great cause or ground of rejoycing for the Gentile World if they had understood themselves or their true Interest Because here God was graciously present and ready to hear and Answer the just Desires and Prayers not onely of the Israelites but of any stranger of what Nation soever according to Soâ—…mon's Prayer 1 Kings 8. 41. c. and here the Gentiles might find that God whom like blind Men they groped for as the Greek Phrase implies Act. 17. 27. and here they might be informed of the Nature and Properties as also of the Mind and Will of the Almighty and everlasting God of which they were so grossly Ignorant and of that Messias who was the Dâ—…sire of and Consequently matter of great Joy unto all Nations Hagg. 2. 7. and 2. Prophetically because the â—…ful Doctrine of the Gospel was to go from thence unto all Nations of which see Iâ—…a 2. 2 3. Mich. 4. 1 2. yet these Words may be and are by others rendred and understood thus the Ioy of the or this for here is an Emphatical Article whole Land is mount Zion on the sides of the north e i. e. Which is on the Northern part of Ierusalem But because Iosephus and some others affirm thâ—…t Mount Zion stood Southward from Ierusalem this Clause possibly may be added to signifie that Zion is not here to be understood strictly and Properly for that Mountain or part of the Mountain so called but for that other Mountain or part of the same Mountain upon which the Temple was built which was strictly called Moriah but is here called Zion because that Name was far better known in Scripture as being oft put for the Temple as Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. Lam. 5. 18. and for the whole City and for the Church of God in a multitude of places of Scripture * Math. 5. 35. the city of the great king f i. e. The City of God as it was now called v. 1. who justly calls himself a great King Mal. 1. 14. as being King of Kings and Lord of Lords Revel 19. 16. 3. God is known in her palaces g To his People by sensible and long Experience and to all neighbouring Nations by their own Observation for a refuge h i. e. In the Habitations or to the Inhabitants of that City Possibly he may here point at the Kings Palace and the Temple which was the Palace of the King of Heaven which two Palaces God did in a singular manner Protect and by Protecting them he Protectâ—…d the whole City and People i Uader whose shadow we are more safe and secure than other Cities are with their great Rivers and impregnable Fortifications 4. For lo the kings i Either those Kings Consederate against Iohoâ—…haphat 2 Chron. 20. or tâ—…e Assyrian Princes whom they Vain-Gloriously called Kings Iâ—…a 10. 8. were assembled they passed by k In their March towards Ierusalem Or they pasâ—… away i. e. Departed without the Success which they desired and Considently expected together 5. They saw it l Thâ—… 〈◊〉 〈◊〉 look upon it but not come into it nor shoot an 〈◊〉 tâ—…re nor cast a Bank against it as is said upon this or the like Occasion 2 Kings 19. 32. and so they marvelled m Not so much at the structure or strength of the City as at the wonderful Works wrought by God on their behalf they were troubled and hasted away n See 2 Kings 19. 35. 6. Fear took hold upon them there and pain o Partly at the Tidings of Tirhakah's coming against them 2 Kings 19. 9. and Partly for that Terrible slaughter of their Army there v. 35. as of a woman in travail 7. Thou breakest the ships of Tarshish with an east-wind p This is not reported as a Matter of Fact for we Read of no Ships in those Expeditions to which this Psalm relates nor did any Ships come near Ierusalem because that was aâ—… a great Distance from the Sea and from any navigable River running into the Sea but onely added by way of Illustration oâ—… Allusion The Sence is Thou didst no less violently anâ—… suddenly destroy these Proud and Raging Enemies of Ierusalem than sometimes thou destroyest the Ships at Sea with a fierce and Vehement Wind such as the Eastern Winds were in those Parts Exod. 14 21. Iob. 27. 21. Ier. 18. 17. Ezek. 27. 26. The Words are and may be rendred thus Thou diast break them as such Ellipsis of the Pronoun and of the note of similitude being very frequent as I have again and again shewed the Ships of the
consentedest with him t Or as many render it then thou didst run with him thou didst readily and greedily associate thy self with him in his unrighteous Courses Thou didst yield to his Motions and that with great Complacency and Diligence and †〈…〉 hast been partaker with adulterers u By joyning with them in their lewd and filthy Practices 19. Thou givest x Heb. thou sendest forth to wit free for the Word is used of Mens dismissing their Wives or their Servants whom they left to their Freedom Thou hast an unbridled Tongue and castest off all restraints of God's law and of thy own Conscience and givest thy Tongue Liberty to speak what thou pleasest though it be offensive and dishonourable to God and injurious to thy Neighbour or to thy own Soul Which is justly produced as an Evidence of their Hypocrisie thy mouth to evil y Either to sinful or Mischievous Speeches and thy tongue frameth deceit z i. e. Uttereth Lyes or fair Words wherewith to Circumvent those who deal with them 20. Thou sittest and speakest a Thou dost not onely speak evil in a sudden Passion or upon some great Provocation but this is thy Constant and deliberate Practise and Business which thou dost pursue with great Facilty and Complacency all which this Phrase implies against thy brother b Strictly so called as the next Clause explains it Which is a great Aggravation of the sin and a Proof of his inveterate and obstinate Wickedness thou sâ—…anderest c Takest away his good Name which is better than all Riches yea than Life it self Which is contrary to my express and oft repeated Commands thine own mothers son 21. These things hast thou done and I kept silence d I did not express my Displeasure against thee in such grievous Judgments as thou didst deserve Or I was deaf I carried my self like one that did not hear thy sinful Speeches nor see or take any notice of thy wicked Actions thou thoughtest that I was altogether such a one as thy self †Thou didst Misconstrue and abuse this my Patience and long suffering as if it had proceeded from my Ignorance or Regardlessness or Approbation of thy evil Courses which I seemed by my Connivence to justifie or allow and thereupon didst grow more audacious and impudent in sin See Eccles. 11 9. Isa. 26. 10. Rom. 2. 4 5. but I will reprove thee e Not with Verbal but real Reproofs i. e. By severe Punishments as this Word is used Iob 13. 10. Psal. 6. 1. and 38. 1. and 39. 71. and oft elsewhere I will quickly undeceive and Convince thee of the contrary to thy cost and set them in order before thine eyes f I will bring to thy Remembrance and lay upon thy Conscience all thy sins in full number and in their Order with all their Circumstances and thou shalt then see and know that I diligently observed and hated them all and that none of them shall go unpunished 22. Now consider this ye that forget God g Ye Hypocritical and ungodly Israelites who have forgotten as Moses foretold you would do Deut. 32. 18. the God that formed you and made you his People and forgotten his Mercies and Judgments by which you should have been instructed and the Covenant which you made with him and by which you stand obliged to him lest I â—…ear you in pieces h Lâ—…st my Patience be turned into Fury and I proceed to take 〈◊〉 on you and there be none to deliver i Or for as the Hebrew Particle is oft 〈◊〉 〈◊〉 is 〈◊〉 that can or will deliver you None can 〈◊〉 you from the Power of mine Anger 23. Who so * Psal. 69. 30. 31. offereth praise k Or Thanksgiving as this Word is rendred v. 14. Sâ—…e the note there glorifieth me l He and he onely gives me the Hoâ—…our that I require and prize and not he who loads my 〈◊〉 〈◊〉 a multitude of Sacrifices whereby you 〈◊〉 and 〈◊〉 â—…ceit that you please and glorifie me 〈◊〉 in the 〈◊〉 time you live in the gross 〈◊〉 of the 〈◊〉 important â—…ties of Piety and Justice and Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatly dishonour me and my Worship and 〈◊〉 〈◊〉 infamous Lives and to him †Heb. 〈◊〉 〈◊〉 〈◊〉 that ordereth his 〈◊〉 â—…right m Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronoun is frequently understood the 〈◊〉 or 〈◊〉 〈◊〉 his Life i. e. That Lives orderâ—… and according 〈◊〉 for Sinners are said to walk 〈◊〉 2. 〈◊〉 3. â—… â—… 11. 〈◊〉 by Chance as it is in the Hebrew Text 〈◊〉 20 21. 23. whâ—…ch is opposed to Order and the Scripture owns no 〈◊〉 but what God prescribes or approves and therefore this 〈◊〉 aright is justly added in our Translation will I shew n Heb. I will 〈◊〉 him to see i. e. To enjoy as that Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have shewed again and again the salvation of God o i. e. Mâ—… Salvation that true and everlasting Happiness which I have prepared for all my faithful Friends and Servants and 〈◊〉 〈◊〉 onâ—…ly So false is that Position of 〈◊〉 of the Jewâ—…th 〈◊〉 that every Israelite 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PSAL. LI. To the chief musician a To be sung by him and other sacred Musicians 〈◊〉 〈◊〉 in the Temple through all Ages that his Repentance 〈◊〉 as manifest and publick as his Crime and Scandâ—…l was a Psalm of David * 2 〈◊〉 12. 1. â—… 11. 2. when Nathan the prophet came unto him After his Conscience was awakened by Nathan's Words 2 〈◊〉 12. and Nathan was gone David falls very seriouâ—…ly upon the Practice of sincere Repentance and digested his Meditations into this Psalm after he * 2 Sam. 11. 2. 4. had gone into 〈◊〉 1. HAve mercy upon me c Pity and Help and Answer me in the Desires I am now spreading before thee O God according to thy loving kindness d I pretend to no merit but humbly implore thy free Grace and Mercy according unto the multitude of thy tender mercies e Thy mercies are infinite and therefore sufficient for my Relief and such indeed do I need Either 1. Out of my Conscience and Soul where it hath leâ—…t a stain and filthy Character Out of thy Book of Remembrance and Accounts in which all mens sins are written and out of which all men shall be judged hereafter Revel 20. 12. Which is spoken of God after the manner of men See of this Phrase Isa. 43. 25. and 44. 22. blot out f my transgressions 2. Wash me throughly g Heb. Multiply to wash me By which Phrase he implies the greatness of his guilt and the insufficiency of all legal Washings and the absolute necessity of some other and better thing to wash him even of Gods Grace and the Blood of Christ which as Abraham saw by Faith Ioh. 8. 5â—… so did David
Mount Zion He saith Zion rather than Ierusalem to intimate that he loved Ierusalem for Zions sake or for the Temple which is oft said to be in Zion which place he loved and chose for his peculiar dwelling place more than all the dwellings of Jacob e More than all other places of the Land of Canaan in which the Israelites dwelt For although the Tabernacle was for a season in some other parts of the Land yet the Temple the place of God's fixed residence was no where but in this City e i. e. The City gates being oft put for cities as Deut. 15. 7. and 16. 5. Psal. 9. 14. 3 Glorious things are spoken of thee O city of God f O Ierusalem though thou and thy Temple are yet in some sort in your ruines and desolate and contemptible not onely to thine enemies but also in the eyes of thine own People yet comfort thy self with these great and glorious things foretold concerning thee in the Holy Prophets as Isa. 62. 1 7. and 65. 18 c. and 66. 10 c. Zech. 1. 14 c. and 2. 4 12. and 8. 3 c. and 12. 2 c. Among other things it was â—…oretold that the glory of the latter house should be greater than of the former Hagg. 2. 9. All which Prophecies are to be understood as this place also is of a Spiritual and Evangelical Glory accruing to the Ierusalem as by the birth and presence of Christ in it so also by the accession of all People and Nations to it of which he speaks in the next Verse Selah 4 I will make mention g i. e. I will reckon or account them in the number of my Children and Subjects of * Psal. 89. 10. 〈◊〉 â—…1 9. Rahab h i. e. Egypt so called Psal. 89. 10. Isa. 51. 9. but whether from its pride or natural strength or figure or shape is not material and Babylon i Under these two and Philistia the old and constant enemies of Israel he seems to understand all the keenest enemies of the Israel or Church of God who shall now be not onely reconciled but united to them which also was foretold under the similitude of the wolfs dwelling with the lamb c. Isa. 11. 6. to them k Or with or among them as the prefix â—…amed is frequently used that know me l To wit truly clearly affectionately and practically so as to love serve and obey me as this Phrase is very frequently used in Scripture And upon this account not onely Heathens but wicked Israelites are said not to know God as 1 Sam. 2. 12. and oft elsewhere behold m The notice of it as a thing new and strange and comfortable Philistia and Tyre with Ethiopia n The Nations on every side of them for Tâ—…rus was on the North Ethiopia or Arabia for that seems rather to be meant by Câ—…sh as hath been before observed on the South those nearest to them and those more remote from them that lived in the uttermost parts of the earth as this very Land is called Matt. 12. 42. this man was born there o Or saying this man c. for this cohereth with the first words thus I will make mention of Raâ—…ab c. saying this man i. e. these Men or People now mentioned the singular number put collectively for the plural and the Scripture oft speaks of a Nation as of one man as Psal. 25. 22. and 130 8. was born there or in her as it is expressed Verse 5. to wit in Zion born by Adoption and Regeneration See Ioh. 1. 12. and 3. 3 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church and into all their Priviledges 5 And of Zion p i. e. Of Ierusalem or the Church of God it shall be said q This and that man r i. e. Men of this and that Nation i. e. of every Nation indifferently Jews or Gentiles according to that prediction that Egypt and Assyria and Israel should be all joyned together and blessed and owned by God for his People Isa. â—…9 24 25. Heb. Man and man i. e. every man or all sorts of men without difference of Nations as this very Phrase man and man Lev. 17. 10. 13. is rendred every or what-man and as by day and day is meant every day or from day to day â—…st 3. 4. Psal. 61. 8. was born in her and the Highest himself shall establish her s And this shall not be a sudden and transient but a lasting work Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector and will finish the work which he hath begun b It shall be mentioned by God as was said Verse 4. and it shall be observed and acknowledged by men as a great and wonderful work of God 6 The LORD shall count when he writeth up the people t Or his people So it is onely a defect of the Pronoun his which is very frequent and easily understood out of the foregoing word the Lord. The sence is when God the Maker and Governor of this City shall take a survey of all his Citizens and Subjects It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people Hence holy Men and true Israelites are said to be written among the living in Ierusalem Isa. 4. 3. Or in the writing of the house of Israel Ezek. 13. 9. that this man was born there Sclah 7 As well the singers as the players on instruments u There shall be great rejoycing and praising God both with vocal and instrumental musick for this glorious and stupendious work of the Conversion of the Gentiles He describes Evangelical Worship by Legal Phrases and Customs as the Prophers frequently do shall be there all my Springs are in thee x i. e. In Zion or the Church These words may be here added as the burden or matter of the Song which these singers are supposed to have sung and that either 1. In their own names and in the name of all the Zionites or people of God So the sence is all our desires and delights are in thee all the springs of Mercy Grace and Glory flow to us onely in and thorow thee for springs or fountains are oft put for all precious or desirable things as Psal 36. 9 Isa. 12. 3. Hos. 13. 15. Or 2. In God's name whose words were frequently sung by the singers in the Old Testament 2. So the sence is all the Springs or Fountains of good things or of my Blessings are in Zion or in the Church out of which no true Blessings are to be expected or found And this seems best to suit with the Phrase my Springs partly because it seems more proper to call them God's Springs who is the author and giver of them than mens Springs
according to the common rule of interpretation in such cases therefore a cruel messenger c Or a cruel Angel the Angel of Death the Devil or some bloody men employed by God to avenge his quarrel or some dreadful punishment it being very usual in Scripture to represent things under the notion of Persons as Rom. 7. and elsewhere shall be sent against him 12 Let * 〈◊〉 13. 8. a bear robbed of her whelps d When she is most cruel and fierce meet a man rather than a fool in his folly e In the heat of his lust or passion because the danger is greater all things considered and more unavoidable 13 Whoso * 〈◊〉 12. 17. 〈◊〉 5. 15. 1 〈◊〉 3. 9. rewardeth evil for good evil shall not depart from his house f From his Person and Family because such a Man is most hateful to God and to all Mankind God will punish him and men will not pity nor relieve him 14 The beginning of strife is as when one letteth out water g By cutting the Bank of a River in which case the Water quickly widens the breach and breaks in with irresistible violence and fury and causeth great mischief and destruction therefore * 〈◊〉 20. 3. leave off contention before it be meddled with h Avoid the occasions and prevent the beginnings of contention 15 * 〈◊〉 〈◊〉 Ch. 〈◊〉 â—…4 Isa. 5. 23 He that justifieth i That acquitteth him as innocent by a judicial Sentence or otherwise approveth or commendeth his evil practices By which we may easily understand what it is to condemn the just the wickâ—… and â—…e 〈◊〉 condemneth the just even they both are abomination to the LORD 16 Wherefore k The Question implies that it is unworthily placed and that it is to no purpose or benefit of the Possessor is there a price l Possessions or Riches as all the ancient Translators render it of which this word is used Isa. 55. 1. and elsewhere under which all opportunities and abilities of getting it are comprehended in the hand of a fool to get wisdom m â—…or the obtaining whereof rich Men have many and great advantages above others seeing he hath no heart to it n Neither common discretion to discern the worth of Wisdom and his advantage to get it nor any sincere desire to get it for the heart is commonly used in Scripture both for the understanding and for the will and affections 17 * Ch. 18. 24. A friend o A sincere and hearty Friend loveth at all times p Not onely in prosperity but also in adversity when false Friends forsake us and a brother q Who is so not onely by Name and Blood but by brotherly affection is born for adversity r Was sent into the World for this among other ends that he might comfort and relieve his Brother in his adversity So this Proverb compareth a Friend with a Brotherand sheweth that a Friend doth that freely and by choice which a Brother doth by the force and obligations of Nature But this last clause may be and is by divers otherwise rendred and he to wit the Friend is Born a Brother or becomes or is made a Brother i. e. puts on brotherly affection as if he had received a second Birth and was born his Brother such expressions being not unusual both in Scripture and in other Authors in or against the time of adversity So the sense is He is a Friend at all Times but in adversity he is more than an ordinary Friend even a Brother 18 * Ch. 6. 1. 11. 15. A man void of †Heb. heart understanding striketh hands s In token of his becoming Surety of which Phrase and of the thing it self see on Prov. 6. 1. 11. 15. and becometh surety in the presence of his friend t The Friend here is either 1. before and to the Creditor Or rather 2. before and with and for the Debtor for whom as being his Friend he becomes Surety as the manner of Friends is See on Prov. 6. 3. And this Proverb is fitly placed after that v. 17. to intimate that although the laws of Friendship oblige us to love and help our friends in trouble as far as we are able yet they do not oblige us to become Surety for them rashly and above what we are able to pay for by that means we make our selves unable to do good either to them or to others or to our selves 19 He loveth transgression that loveth strife u Because contention is in it self a sin and is commonly accompanied or followed with many sins as detraction malice hatred pride c. and he that exalteth his †Or. house Gen. 28. 17. gate x Either 1. his mouth i. e. who speaketh loftily for we read of the gate or door of ones Mouth in Mich. 7. 5. and elsewere but then the word Mouth or Tongue is added to determine the sense but the Mouth is nowhere called the gate simply or absolutely Or 2. the Gate of his House that maketh it and consequently his House lofty and Magnificent beyond what befits his quality which being an evidence and effect of pride and haughtiness of Spirit is here mentioned for all the rest So the sense is He who carries himself loftily and scornfully seeketh destruction y He seeks those things which will expose him to destruction because he maketh himself odious both to God and men Or findeth destruction seeking being put for finding or procuring as above v. 9. 20 †Heb. the froward of Heart He that hath a froward heart z Whose Heart is not plain and upright but false towards God or men findeth no good a Shall not get that advantage by his dissimulation which he intends and expects but shall fall into mischief as is implied from the opposite Clause and he that hath a perverse tongue b That speaks deceitfully or wickedly So here is a comparison between an evil heart and an evil Tongue and the ill effects of both of them falleth into mischief 21 †He that begetteth a fool c Not a Natural but a wilful fool or a wicked Son doth it to his sorrow * Ch. 10. 1â—… and the father d And consequently the Mother also of a fool hath no joy e Which Parents usually have in the Birth of a Child and especially of a son but hath great cause of sorrow the contrary being implied in this and such like expressions as in Scripture as Prov. 10. 2 c. so also in profane Authors whose words see in my Latin Synopsis 22 A merry heart f Chearfulness of Soul especially that which is solid and ariseth from the witness of a good Conscience doth good g Even to the Body it contributes very much to the restoration or preservation of bodily Health and Vigour as
Physicians observe and Experience sheweth ‖ Or to a medicine like a medicine * Ch. 15. 13. 12. 25. but a broken h Sad and dejected spirit drieth the bones i Wasteth the marrow of the Bones and the moisture and strength of the Body 23 A wicked man k Whether Judge or Witness taketh a gift out of the bosom l In secret as this Phrase is expounded Prov. 21. 14. being privily conveyed from the bosom of the giver into his own bosom to pervert the ways of judgment m To give or procure an unjust sentence 24 * Eccles. 2. 14. 8. 1. Wisdom is before him n Or in as the particle peth is used Deut. 2. 7. and is here rendred by divers Interpreters the face or countenance The sense is either 1. His Wisdom appears even in his gestures and looks which are modest and composed and grave Or 2. Wisdom is before him or in his sight as the mark at which he aims or as the rule by which he constantly walketh and ordereth all his steps from time to time minding his present duty and business that hath understanding but the eyes of a fool are in the ends of the earth o The sense of this clause also is either 1. His folly appears in his light and unsteddy and disorderly carriage and looks Or 2. His mind is wavering and unsettled he neither proposeth a right and certain end to himself nor is he constant in the use of fit means to attain it he neglects his present business and true interest and wanders hither and thither in the pursuit of earthly vanities minding most those things which are remotest from him and least concern him 25 * Chap. 10. 1. 15. 20. 19. 13. A foolish son is a grief to his father and bitterness to her that bare him p This he said before Prov. 15. 20. and elsewhere but he here repeats it as a point of great moment and constant use and as a powerful motive to oblige both Children to carry themselves wisely and dutifully to their Parents as they would not be thought to be unnatural or inhumane and Parents to educate their Children prudently and religiously at least for their own comfort if not for the publick good 26 Also q This particle seems to have relation to the next foregoing Proverb to imply that it is a very evil thing for Children to cause grief to their Parents as it is also to do what here follows †Heb. to mulct or fine to punish the just r For Parents or Princes or Rulers to whom alone this power belongs to punish innocent and good men is not good s is highly evil and abominable as is implied See above v. 20. and Prov. 16. 29. 17. 10. c. nor to strike princes for equity t Nor to smite Magistrates either with the Hand or Tongue for the execution of Justice as condemned persons are apt to do Or as some learned Interpreters render it Nor for Princes to strike any man for equity or for doing his duty or what is just So this clause best agrees with the former Besides it belongs to Princes or Magistrates to punish or strike 27 * Jam. 1. 19. He that hath knowledg spareth u Heb. restraineth as at other times so especially when he is provoked to passion in which case fools utter all their mind his words and a man of understanding is of ‖ Or a cool spirit an excellent spirit x Which he sheweth by commanding his passions and bridling himself from hasty and unadvised speeches Or as others render it is of a cool Spirit calm and moderate not easily provoked humble as the Chaldee renders it patient or long-suffering as the LXX and Arabick Interpreters render the words Or as others sparing Heb. precious which is put for rare or scarce 1 Sam. 3. 1. Prov. 25. 17. Isa. 13. 12. of his breath i. e. of his speech as this very word is used Prov. 29. 11. Isa. 11. 4. compared with 2 Thes. 2. 8. 28 * Job 13. 5. Even a fool when he holdeth his peace is counted wise y Because he is sensible of his own folly and therefore forbears to speak leâ—…t he should discover it which is a great point of true Wisdom and he that shutteth his lips is esteemed a man of understanding CHAP. XVIII 1 ‖ Or He that separateth himself seeketh according to his desire and intermeddleth in every business THrough desire a man having separated himself seeketh and intermeddleth with all wisdom a According to this interpretation the sense is Through desire of it to wit of Wisdom which is easily understood out of the end of the verse such Ellipses being frequent in Scripture a man having separated himself being sequestred from the company and noise and business of the World betaking himself to retirement and solitude as men do that apply themselves to any serious study seeketh and intermeddleth with all wisdom i. e. useth all diligence that he may search and find out all solid knowledg and true Wisdom And this earnest desire and endeavour to get true Wisdom within a mans self is fitly opposed to the fools contempt of Wisdom or to his desire of it not for use and benefit but only for vain ostentation which is expressed in the next verse Although coherence is little regarded by Interpreters in the several Verses and Proverbs of this Book But this verse is otherwise rendred in the margin of our English Bible and by divers others He that separateth himself either 1. From his friend Or rather 2. From other men who affects singularity is wedded to his own Opinion and through self-conceit despiseth the opinions and conversation of others seeketh according to his desire seeketh to gratifie his own Inclinations and Affections and chuseth those opinions which most comply with them and intermeddleth for this word is used in a bad sense Prov. â—…7 14. 20. 3. and it is not found elsewhere save in this place in every business as proud and singular persons are commonly pragmatical delighting to find faults in others that they may get some Reputation to themselves by it Heb. in every thing that is thrusting themselves into the actions and affairs of other men Or as this last clause is and may be rendred and contendeth Heb. mingleth himself for words of that signification are commonly used for contending or fighting as Deut. 2. 5 9 19. Isa. 36. 8 Dan. 11 10. with or against for the Hebrew prefix beth oft signifies against all Reason or Wisdom whatsoever any man speaketh against his opinion and desire though it be never so reasonable and evident he rejecteth it and obstinately maintains his own opinion 2 A fool hath no delight in understanding b In getting â—…ound and saving knowledg either by his own sâ—…udy or by the instructions of wise and good men but that
9 King Solomon made himself a ‖ 〈◊〉 bâ—…d chariot g In which the Royal Bridegroom and Bride might ride together in state as the manner was in the nuptial solemnities of such Persons By this Chariot he seems to understand the Word of Christ dispensed by his Ministers in the Church whereby both Christ is exalted and rides triumphantly in the World conquering his Enemies and subduing the World to the Obedience of the Gospel and all Believers are carried with safety and comfort through this present evil World into those blessed Mansions of heavenly Glory of the wood of Lebanon h i. e. Of Cedars for which Lebanon was famous which wood being incorruptible doth fitly signifie the Word of the Gospel which endureth for ever 1 Pet. 1. 25. and is called the everlasting Gospel Rev. 14. 6. in opposition to the Legal institutions which were to continue onely until the time of reformation as we read Heb. 9. 10. 10 He made the pillars thereof i Whereby the Chariot is either supported or adorned Which may signifie either 1. Ministers who are called Pillars Gal. 2. 9. and that of silver because they are or should be pure and precious like silver Or 2. The firmness and certainty of Christs Word both of his Doctrines and Promises which also are pure as silver Psal. 12. 6. Although there is no necessity that either this or the following particulars should be distinctly applied to several things in or about the Gospel but this in the general may suffice that as all these particulars are added to shew the perfection and Beauty of the Chariot so they do imply that Christs word is every way amiable and perfect and able to make the man of God perfect of silver the ‖ 〈◊〉 〈◊〉 bottom k Either 1. The couch or seat which was made of or covered with cloath of Gold Or 2. The under and lower part which was at least covered with pure Gold Whereby he may seem to understand the foundation of the Word and Promises which is either Gods Covenant or Christs Mediation in whom all the Promises are Yea and Amen thereof of gold the covering l Either 1. The curtains whereby Persons in the Chariot are covered or hid from the sight of the People Or rather 2. The uppermost part of it either in the outside or the inside of it Some render the word the seat or seats of it of purple m Which represents Christs Blood which is our Propitiatory or covering to shelter us from Gods Wrath. the midst n The inward parts especially those between the upper and lower parts which have been already mentioned thereof being paved o Covered and adorned with love p With beautiful and lovely Ornaments such as curious Embroidery enriched with Gold and precious stones Love being here put for lovely Objects as Fear is oft put for terrible things as hath been oft noted Whereby we may understand the Love of Christ to the Sons of Men or his lovely Life and Death and Resurrection c. which is the most amiable part and matter of the Word or Gospel †Heb. from 〈◊〉 〈◊〉 for the daughters of Jerusalem q For their delight and comfort who are all concerned and bear a part in this Marriage 11 Go forth r The Bride to wit the Church bids particular believers go forth to see this sight Whereby is implied that Christians must go out of the World to wit in affection and out of themselves by denying themselves and putting off the old man their corrupt Nature if they desire to see and enjoy Christ. O ye daughters of Zion s The same with daughters of Ierusalem for Zion and Ierusalem are oft times promiscuously used in Scripture and behold king Solomon t Looking in and through him upon the Messias who is the King of Peace and of whom Solomon was an illustrious Type with the crown wherewith his mother crowned him u Which being applied to Solomon may design either 1. The Crown Royal wherewith his Mother Bathsheba is said to have crowned him because Solomon was crowned by David's Order upon her suggestion and by vertue of his Promise confirmed by an Oath to her 1 Kin. 1. 16 c. Or 2. That Garland or Crown which was usually worn in nuptial solemnities as may be gathered from Ezek. 16. 12. and is expresly affirmed by divers ancient Writers But being applied to Christ it notes that Honour and Glory which was given to him which though principally done by his Father yet is here ascribed to his Mother i. e. to the universal Church or Congregation of Believers which in respect of his Humanity may be called his Mother partly because he was born in and of her and one of her Members and therefore was subject to her Institutions whence she is represented as a Woman in travel bringing sorth a Man-child to wit Christ Rev. 12. 1 5. and partly because in a Spiritual sense she is said to conceive and bring forth Christ in particular Believers Gal. 4. 19. And this Mother may be said to crown Christ both because it is the great design and business of the Church to advance Christs honour in the World and because she brings forth Believers whom Christ esteems as his Crown and Glory as God calls them Isa. 62. 3. in the day of his espousals x When the Church is betrothed or married to him Ier. 2. 2. Hos. 2. 19. 2 Cor. 11. 2. which is done when the Covenant is made or confirmed between them or when faithful persons are converted and united to Christ and more compleatly when they are received by Christ into his more full and immediate fellowship in the Kingdom of Glory and in the day of the gladness of his heart y When he rejoiceth over his Bride as the Phrase is used Isa. 62. 5. So this is the same thing expressed in other words The Conversion and Salvation of sinners is the joy of Christ as appears from Isa. 53. 11. Luk. 15. 32. and many other places of Scripture CHAP. IV. 1 * Ch. 1. 15. 5. 12. BEhold a These and the following words are evidently spoken by the Bridegroom to and concerning his Spouse thou art fair b Not in thy self but by my beauty being cloathed with my Righteousness and adorned with all the Graces of my Spirit which I acknowledg to be in thee my love behold thou art fair c He repeats it both to confirm the Truth of his Assertion and to shew the sincerity and fervency of his Affection to her thou hast doves eyes d Thou art harmless chaste c. as appears by thine Eyes which commonly discover the temper of the Mind or Person See more of this Phrase Ch. 1. 15. And whereas the beauty of the Spouse is here described in her several parts we need not labour much about the Application of each particular to some
rejoyce in his salvation 10 For in this mountain shall the hand of the LORD rest f The powerful and gracious Presence of God which is oft signified in Scripture by God's hand shall have its constant and setled abode it shall not move from place to place as it did with the Tabernacle nor shall it depart from it as it did from Ierusalem but shall continue in his Church even to the end of the World Mat. 28. 20. and Moab g The Moabites which having been constant and implacable Enemies to Israel are Synechdochically put for all the Enemies of God's Church as the Edomites upon the same account are Isa. 34. 6. 63. 1. shall be ‖ Or threshed trodden down under him h Under his Feet as appears by the following Similitude even as straw is ‖ Or threshed in Madmenah trodden down for the dunghill i As easily and as effectually as the Straw which being left upon the Ground and mixed with the Dung which lies there is trampled upon by the Feet of Men and Beasts 11 And he k Either 1. Moab who being plunged into a Sea of Troubles shall endeavour to swim out of it but to no purpose or rather 2. the Lord who is designed by this very Pronoun he both in the latter Clause of this Verse and in the following Verse whose Power they shall be no more able to resist than the Waters can resist a Man that swims who with great facility divides them hither and thither shall spread forth his hands l Or siretch forth his hands to the utmost to smite and destroy them in the midst of them as he that swimmeth spreadeth forth his hands m Which he doth to the uttermost to swim and he shall bring down their pride together with the spoils of their hands n With all that Wealth which they have gained by Rapine and spoiling of God's People and others But the Words are otherwise rendred by others with or by as this Hebrew Particle is used Esth. 9. 25. the arms of his hands which he may mention because the Strength of a Man and of his Hands consisteth in his Arms whence also the arm in Scripture is oft put for Strength or by the motion or stroke of his hands as all the ancient Translators do in effect render it And this seems to agree best with the Metaphor here borrowed from one that swimmeth which is performed in that manner 12 And the * Chap. 26. 5. fortress of the high fort of thy walls o All thy walled Cities and Fortifications to which thou trustest shall he bring down lay low and bring to the ground even to the dust CHAP. XXVI IN that day a When God shall do such glorious Works for the Comfort of his People and for the Ruine of his and their Enemies as he hath described in the foregoing Chapter shall this song be sung in the land of Judah b In the Church of God which in Scripture is oft signified by the Titles of Iudah and Ierusalem and Sion or the like We have a strong city c Ierusalem or the Church which is oft called or compared to a City as Psal. 87. 3. Revel 3. 12. 11. 2. 21. 2. * Chap. 60. 18. salvation will God appoint for walls and bulwarks d God's immediate and saving Protection shall be to his Church in stead of Walls c. But I conceive with submission the Words may very fitly be thus rendred He will set or put or make her walls and bulwarks salvation i. e. as safe as Salvation it self or in safety there being onely a defect of the Preposition which is very frequent in Scripture 2 * Psal. 118. 19 20. Open ye the gates e Of the City mentioned v. 1. that the righteous nation f Either 1. those godly Jews who are returning from Babylon or 2. the whole Body of righteous and holy Men whether Jews or Gentiles For he seems to speak here as he apparently did in the foregoing Chapter of the Times of the Gospel which keepeth the †Heb. truths truth g Which is sincere and stedfast in the Profession and Practice of the True Religion may enter in 3 Thou wilt keep him in †Heb. peace peace perfect peace whose ‖ Or thought â—…r imagination mind is staied on thee h Heb. the fixed thought or mind i. e. the Man whose Mind and Thoughts are fixed and setled upon thee by Faith as the next Clause explains it the Qualification being put for the Person so qualified as folly and wisdom are put for a Fool and a Wise man Prov. 24. 9. Mic. 6. 9. and peace for a Man of peace Psal. 120. 7. thou wilt keep in peace peace i. e. in all manner of peace in constant and perfect peace In the foregoing Verse the Righteous were admitted into the City and here they are preserved and defended in it by God's Almighty Power because he trusteth in thee 4 Trust ye in the LORD for ever i In all Times and Conditions for in the LORD JEHOVAH is †Heb. the rock of ages Deut. 32. 4. everlasting strength k Heb. the rock of ages a sure Refuge to all those that trust in him through all generations therefore you may safely trust in him and that for ever 5 For he bringeth down l Heb. he hath brought down which yet may be put for the future he will bring down c. You may trust him for he can and doth raise some and throw down others according to his own good pleasure them that dwell on high m He speaks not so much of heighth of Place as of Dignity and Power in which sence also he mentions the lofty city in the next Clause the * Chap. 25. 12. 32. 19. lofty city n Which may be understood either of proud Babylon or collectively of all the strong and stately Cities of God's Enemies he layeth it low he layeth it low even to the ground he bringeth it even to the dust 6 The foot shall tread it down even the feet of the poor and the steps of the needy o God will bring it under the Feet of his poor and weak and despised People 7 The way of the just is uprightness p Or most even or plain Heb. evenness or plainness Which is understood either 1. of the Rectitude or Goodness of his Actions or Course or rather 2. of the good Success of his Affairs for this suits best with the Coherence When the way of the Wicked is rugged in which they easily stumble and fall into mischief of which he spoke v. 5 6. the path of Just men is plain and smooth and they walk safely and comfortably in it thou most upright dost weigh the path of the just q The sence of the Words thus rendred is Thou O God who art most upright
the book is delivered to him that is not learned s Unsealed and opened as the following Clause implies God so orders the manner of delivering this Book that neither the learned nor unlearned could read and understand it saying Read this I pray thee and he saith I am not learned 13. Wherefore the LORD said * Ezek. 33. 31. Mat. 15. 8. Mar. 7. 6. Forasmuch as this people draw near me t To wit in acts of worship with their mouth and with their lips u With outward Devotions and the profession of Religion do honour me but have removed their heart far from me x They do not pay Me that Love and Fear and Obedience which I require and prefer before all Sacrifices and external Services and their fear towards me is taught by the precept of men y They Worship Me not in such way and manner as I have commanded and prescribed but according to their own and other Mens inventions preferring the devices and traditions of their false Prophets before My Institutions For this was a common Errour among the Iews as we learn from Ier. 7. 31. Hos. 5. 11. and many other Scriptures And thus our blessed Saviour expounds this very place Mat. 15. 7 8 9. 14. Therefore behold †Heb. I will add I will proceed to do a marvellous work amongst this people even a marvellous work and a wonder * Jer. 49. 7. Obad. ver 8. 1 Cor. 1. 19. for the wisdom of their wise men shall perish and the understanding of their prudent men shall be hid z Shall disappear and vanish for this answers to shall perish in the former Clause A veil shall be cast upon the Eyes of their Minds they shall give no evidences or proofs of their Wisdom but their Folly shall be made manifest And this was indeed a wonderful Thing for their wise Men to be made fools 15. * Chap. 30. 1. Wo unto them that seek deep a Heb. that make deep A Metaphor from Men who use to dig deep into the Earth that they may hide any thing there which they would keep safe and unknown to hide their counsel from the LORD b Vainly imagining That they can keep all their Hypocrisy and secret Wickedness out of God's fight and that they can deceive not onely Men but God by their external Professions and Services and their works are in the dark c Their wicked Counsels are contrived and their Idolatry is practised in secret and dark places of which see Ezek. 8. 12. and * Psal. 94. 7. they say Who seeth us and who knoweth us d We act so cunningly that neither God nor Man can discover us 16. Surely your turning of things upside down e All your subtile devices by which you turn your selves into all shapes and turn your Thoughts hither and thither and pervert the order which God hath appointed shall be esteemed as the potters clay f It is no more to me than the Clay is to the Potter who can not onely discern it thoroughly but alter and dispose it as he seeth fit for shall the * Chap. 45. 9. work say of him that made it He made me not or shall the thing framed say of him that framed it He had no understanding g And no less absurd and ridiculous is your Conceit that I your Maker and supream Governor cannot discover and controul all your Artifices at my Pleasure 17. Is it not yet a very little while and Lebanon shall be turned into a fruitful field and the fruitful field shall be esteemed * Psal. 72. 16. as a forrest h The Forrest of Lebanon which was a barren Mountain and a desolate Wilderness shall by God's wonderful providence become a fruitful and populous Place and these places which are now Fruitful and Populous shall then become as Barren and Desolate as that Forrest This Sense is confirmed by that parallel Place Isa. 32 15. And from both places compared together this seems to be a Prophecy of the rejection of the wicked and unbelieving Iews whose Sins and marvellous Judgments and particularly Infatuation are declared in the foregoing Verses and of the calling of the Gentiles of which he speaks in the following Verse as appears further by comparing that Verse with Isa. 35. 5 And this Opinion may receive some Countenance from Mat. 15. 7. c. where Christ expounds the foregoing words ver 13. upon which these have a dependence of his own times 18. And in that day shall * Chap. â—…5 5. the deaf i Who were deaf before God by His Word and Grace did open their Ears even the deaf and blind Gentiles as was now noted Compare Isa. 35. 5. hear the words of the book and the eyes of the blind shall see out of obscurity and 〈◊〉 of darkness k Being by God's Grace brought out of that grols and worse than Egyptian darkness of ignorance and wickedness in which they formerly lived unto a clear and saving Knowledge of the Truth 19. The meek l The humble and meek Believers opposed to those proud and scornful Israelites or Iews of whom He speaks in this and in the foregoing Chapter also †Heb. shall add shall increase their joy in the LORD m Shall greatly rejoyce in this that the Lord and holy One of Israel is now their God and Portion and the poor n Either 1. Spiritually of which Mat. 5. 3. Or 2. outwardly mean and despicable People such as the Gentiles were in the Opinion of the Iews and such as the greatest part of the first believing Christians were Mat. 11. 5. 1 Cor. 1. 26. Iam. 2. 5. among men shall rejoyce in the holy one of Israel 20. For the terrible one o The proud and potent Enemies of those meek and poor Believers now mentioned shall as the unbelieving Iews and the heathen Potentates were in the first Age of Christianity is brought to nought and the scorner p The scornful Opposers of God's Word and People is consumed and all that watch for iniquity q That early and diligently Apply themselves to the practice of Wickedness or to do mischief to others are cut off 21. * Am. 5. 10 That make a man an offender r That condemn and punish a Man as if he were a great Criminal for a word s For a verbal Reproof as appears from the next Clause and lay a snare for him that reproveth t For God's faithful Prophets and Ministers whose Office it is to reprove ungodly Men such as these were in the gate u Publickly which they took for a great Affront and Disgrace although the Reproof ought to be publick where the Sin is publick and scandalous He mentions the gate because there the People used to Assemble both upon civil and sacred Accounts and there Prophets used to deliver their Prophecies of which see Ier.
as well as on the following Day or because He hath a particular respect to the solemnity of the Passover in which they spent some considerable part of the Night in Feasting and Rejoycing and singing of Psalmes and Songs before the Lord. and gladness of heart as when one goeth with a Pipe t Like the joy of one that is going up to the solemn Feasts with musick and the voice of Joy and Praise as they used to do Psal. 42. 4. to cheer up themselves in the way which to many of them was long and would otherwise have been tedious to come into the mountain of the LORD to the †Heb. rock Deut. 32. 4. mighty one of Israel 30. And the LORD shall cause †Heb. the glory of his voice his glorious voice u His Thunder which is called God's Voice and said to be full of Majesty Psal. 29. 4. But then Thunder is Metaphorically taken for some terrible Judgment as it is in many places of Scripture to be heard and shall shew the lighting down of his arm x Upon the Assyrian whom He will smite with a deadly blow in the face of the World The Phrase is taken from the gesture of a Man who is about to smite another who first lifts up his hand and then lets it fall with great force upon him whom he designs to strike with the indignation of his anger y With great wrath which is signified by the heaping of so many words of the same signification together and with the flame of a devouring fire with scattering and tempest and hailstones 31. For through the voice of the LORD z That Voice mentioned in the last Verse shall the Assyrian be beaten down which smote with a rod a Which was the Rod wherewith God smote His and other people Isa. 10. 5 6. He who used to smite others shall now be smitten himself Or as the words may be and by others are rendred He the Lord last mentioned shall smite him with a rod or with his rod. 32. And †Heb. every passing of the rod founded in every place where the grounded staff b Heb the founded rod the Judgment of God which is frequently called a Rod in Scripture and may be here called a founded Rod or the Rod of Foundation either because it was firmly established and certainly to come by God's immutable Purpose and Appointment or because the Rod should not slightly touch him and pass over him but strike deep and be fixed and as it were grounded or founded in his Flesh and made to rest upon him as it follows in the next Clause shall pass which the LORD shall †Heb. cause to rest upon him Iay upon him d Upon the Assyrian mentioned in the foregoing Verse it shall be with tabrets and harps e The Sence is Either 1. their Destruction shall be Celebrated by God's People with joy and musick and songs of Praise Or 2. the Victory shall be got not by warlike Instruments and Atchievements but as it were by Tabrets and Harps Wherein He may possibly allude to the Victory which Iehoshaphat got against Moab and Ammon not by fighting but onely by singing and praising God with the Voice and with musical Instruments 2 Chron. 20. 19 21 27 28. God being pleased to Fight for them by his own immediate Power which also was the case here which made the People of God sing a Triumph before the Fight Isa. 37. 22. and in battles of shaking f Or with battles or fightings of shaking to wit of shaking of the hand of which kind of Shaking this Hebrew word is constantly used such as are performed by the meer shaking of the hand namely by God's shaking His Hand against them as He threatens to do against others Isa. 11. 15. and 19. 16. in which last place this very word is used and in the former the Verb from whence it comes For that this Shaking is an Act of God seems more than probable and from the following words Will be i. e. God as all understand it fight against it And so the Sence of the place may be this God will Fight against them and destroy them by His own Hands will he g To wit the Lord who declareth himself to be the Enemy of the Assyrian both in the foregoing and following Verses fight ‖ Or against them with it h With the Army of the Assyrians Or according to the other Hebrew reading with them with the Assyrians c Heb. shall cause to rest which is contrary to the manner of God's dealing with His People upon whom He will Not suffer the rod of the wicked to rest Psal. 125. 3. 33. For Tophet i This was a place near Ierusalem in which the Idolatrous Israelites used cruelly to Offer up their Children to Moloch 2 Chron. 28. 3. and 33. 6. See also Ier. 7. 31. and 19. 6. And it may be put Synecdochically for any place of Torment or Misery And particularly it is put for Hell as well in the Writings of the ancient Iewish Doctors as in holy Scripture as Mat. 18. 8 9. and 23. 15. Mark 9. 43. 44. And so this place may be understood Either 1. literally of Tophet in the Valley of Hinnom in which the Assyrian Host was either slain by the Angel as Iosephus reports or buried or burnt For although the Assyrians did not make any great attempt upon Ierusalem Isa. 37. 36. yet Rabshakeh came very near it with a great Army Isa. 36. 2. Or 2. figuratively of Hell is ordained k Or was ordered or prepared And it might be said in some sort to be Prepared by Hezekiah for this end by the care which he took to Purge this and other places abused to Idolatry which made them more fit to receive so great a Favour and Deliverance from God But for Hell that doubtless was Ordained or Prepared by God for the punishment of impenitent Sinners †Heb. from yesterday of old l Heb. From yesterday Which phrase is sometimes used of a time but lately past as Iob. 8. 9. 2 Sam. 15. 20. and sometimes of any time past without limitation yea for the king m For the King of Assyria Either 1. for the Kings the Singular Number being put for the Plural whereby he may understand the Princes or chief Commanders of the Host by comparing Isa. 10. 8. Are not my Princes altogether Kings Or 2. for Rabshakeh the General of this Army who according to the style of Scripture might very well be called King Or 3. for Sennacherib for whom this place might be said to be Ordained or Prepared partly because it was Ordained for the Destruction of his Host nothing being more ordinary both in sacred and prophane Writers than to intitle the King or General of the Army to all the Victories procured or Losses and Slaughters sustained by his Army And partly because the sudden
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
name and in the name of Gods People put on strength d Cloath and adorn thy self with mighty works put forth thy strength O arm of the LORD awake as in the ancient days in the generations of old Art thou not it that hath cut e Heb. hewed with thy Sword Rahab f Egypt so called here and Psal. 87. 4. 89. 10. either from its Pride or strength or from the shape and figure of that Land and wounded the * Ps. 74. 13 14. Ezek. 29. 3. Ch. 27. 1. dragon g Pharaoh so called Psal. 74. 13. Ezek. 29. 3. 32. 2. 10 Art thou not it which hath * Ex. 14. 21. dried the sea h Art not thou the same God and as potent now as then thou wast the waters of the great deep that hath made the depths of the sea a way for the ransomed i For thy people whom thou didst redeem and bring out of Egypt to pass over 11 Therefore k Or So. Heb. And. This verse contains an answer to the Prophets Prayer It is true I did these great things and I will do the like again * Ch. 35. 10. the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be * Ps. 7. 16. upon their head l Like a Crown of Glory But for the accomplishment of this magnificent Promise we must needs look beyond their return from Babylon into their own Land when they met with many discouragements and troubles and calamities and extend it unto the coming of Christ by whom these great things were procured and actually conferred upon his People they shall obtain gladness and joy and sorrow and mourning shall flee away 12 I even I am he that comforteth you who art thou m How unreasonable and distrustful art thou O my Church how unlike to thy self how unsuitable in these despondencies unto thy own professions and obligations that thou shouldest be afraid * Ps. 118. 6. of a man that shall die and of the son of man which shall be made * Ch. 40. 6. 1 Pet. 1. 24. as grass n Of a weak Mortal and perishing Creature 13 And forgettest the LORD thy maker o And dost not consider the infinite power of that God who made thee and who will plead thy cause that hath * Job 9. 8. Ps. 104. 2. Ch. 40. 22 42. 5. 44. 24. stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he ‖ Or â—…ade himselâ—… 〈◊〉 were ready to destroy p As if it were in his power to destroy thee in a moment and where is the fury of the oppressour q What is become of the power rage of the Babylonians Is it not all gone Are not they broken and thou delivered He speaks of the thing as if it were already done because it should certainly and suddenly be done Where is it It is no where it is quite lost and gone as this Phrase is frequently used as Psal. 42. 3. Zech. 1. 5. 1 Cor. 15. 55. 14 The captive exile hasteneth that he may be loosed r God is not slack as you think but maketh haste to fulfil his promise and to rescue his captive and oppressed People from all their oppressions and miseries and that he should not die in the pit nor that his bread should fail 15 But I am the LORD thy God ‖ Or that â—…leth tâ—…e sea when the waves thereof roar that * Job 26. 12. Jâ—…r 31. 35. divideth the sea whose waves roared the LORD of hosts is his name 16 And I have put my words * Deu. 18. 18. Ch. 49. 2 3. in thy mouth s These great and glorious Promises which are in thy mouth are not the vain words of Man a weak and unconstant and unfaithful Creature but the words of the Almighty unchangeable and faithful God and therefore they shall be infallibly accomplished These words are manifestly spoken by God either 1. To Isaiah by whom these promises were delivered Or 2. To Christ of whom and to whom many things are said in this Prophecy as we have already seen and will further appear And such abrupt and sudden Apostrophe's to persons not mentioned in the foregoing words are not unusual in this Prophesie as hath been observed Or rather 3. To Israel to Gods Church and People to whom he speaks both in the foregoing and following verses For Gods Word is frequently said to be put into the mouths not only of the Prophets but of the People also as Isa. 59. 21. as also Deut. 30. 14. Ios. 1. 8. c. and have covered thee in the shadow of mine hand t Have protected thee by my Almighty power See the same Phrase Isa. 49. 2. that I may plant the heavens and * Ps. 11. 3. 60. 2. 75. 3. lay the foundations of the earth u I have given thee these Promises and this protection in all thy calamities to assure thee of my care and kindness to thee and that I will reform thee in a most glorious manner and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah which in Scripture Phrase is called a making of new Heavens and a new Earth Isa. 65. 17. 66. 22. 2 Pet. 3. 13. and elsewhere and say unto Zion Thou art my people x That I may own thee for my People in a more illustrious manner than ever I have done 17 * Ch. 52. 1. Awake y Either 1. Out of the sleep of security Or 2. Out of the sleep of death Heb. Roâ—…ze up thy self come out of that forlorn and disconsolate condition in which thou hast so long been This sense suits best with the following words awake stand up z Upon thy feet O thou who hast falln and been thrown down to the ground O Jerusalem which hast drunk at the hand of the LORD the cup of his fury a Which hast been sorely afflicted for so this Metaphor is used Psal. 75. 8. Ier. 25. 15 c. 49. 12. thou hast * Ps. 75. 8. drunken the dregs of the * Zâ—…ch 12. 2. cup of trembling b Which striketh him that drinketh it with a deadly horrour and ‖ Or sucked them out wrung them out c Drunk every drop of it See on Psal. 75. 8. 18 There is none to guide her among all the sons whom she hath brought forth neither is there any that taketh her by the hand of all the sons that she hath brought up d When thou wast drunk with this Cup and not able to go neither thy Princes nor Prophets nor Priests were able or willing to lead and support thee 19 * Ch. 47. 9. These two things e Either 1. Those who were now
h In their Graves which are not unfitly called their Beds or sleepping Houses as their death is commonly called sleep in Scripture each one walking i Or that walketh or did walk i. e. live ‖ Or before him in his uprightness k In a sincere and faithful discharge of his duties to God and Men. Or before him i. e. before God according to the usual Phrase of Scripture as Gen. 17. 1. 1 Kin. 2. 4. 8. 25. For God is oft understood where he is not expressed but only designed by this or the like pronoun as Gen. 15. 13. and elsewhere 3 But draw near hither l To Gods Tribunal to answer for your selves and to hear what I have to say against you and to receive your sentence ye sons of the sorceress m Not by propagation but by imitation such being frequently called a Mansor Womans Sons that learn their Art or follow their Example you Sorcerers either properly or Metaphorically so called for the Jews were guilty of it both ways the seed of the Adulteress and the whore n Not the genuine Children of Abraham as you pretend and boast but begotten in Fornication upon a common Whore Which is not to be understood properly but figuratively because their dispositions and carriages were far more sutable to a bastardly brood than to Abraham's Seed 4 Against whom do ye sport your selves o Consider whom it is that you mock and scoff when you deride Gods Prophets as they did Isa. 28. 14 22. and know that it is not so much Men that you abuse as God whose Cause they plead and in whose name they speak against whom make ye a wide mouth and draw out the tongue p These are the known and common gestures of Mockers of which see Iob 16. 10. Psal. 22. 7. 35. 21. are ye not children of transgression a seed of falshood q Either an adulterous brood as was said before or a Generation of Liars whose practices grosly contradict your principles and professions who deal deceitfully and perfidiously both with God and with Men. 5 Enflaming your selves †Heb. with gods or among the oaks with idols r Heb. being enflamed c. lusting after them and mad upon them as the Phrase is Ier. 50. 38. fervent both in making and in worshipping of them as was observed Isa. 44. 12 c. It is a Metaphor borrowed from Whoredom to which Idolatry is oft compared * 2 Kin. 16. 4. under every green tree s Wheresoever you see an Idol erected which was commonly done in Groves or under great and shady trees which both defended the Worshippers from the heat of the Sun and were supposed to strike them with a kind of sacred Horrour and Reverence See on Deut. 12. 2. 2. Kin. 16. 4. 17. 10. * Ezek. 16. 20. 20. 26. slaying the children t In way of Sacrifice to their Idols after the manner of the barbarous Heathens of which see on Lev. 18. 21. Deut. 12. 31. 2 Kin. 21. 6. 23. 10. in the valleys u Or besides the brooks which run in valleys which was most commodious for such bloody work He seems to allude to the valley of Hinnom in which these cruelties were practised Ier. 7. 31. through which also the Brook Kidron is supposed to have run under the clifts of the rocks x Which they chose either for shade or for those dark vaults and hollow places which were either by Nature or Art made in rocks and which were convenient for and frequently appointed to idolatrous uses 6 Among the smooth stones of the stream is thy portion y Thou hast chosen for thy portion those Idols which were either made of those smooth stones which were cast up by Rivers or which were worshipped upon Altars made of such stones or which were worshipped by the sides of Brooks or Rivers where such smooth stones commonly lie they are thy lot z Thou hast forsaken me and chosen Idols for the great object of thy Worship and Trust. even to them hast thou poured a drink-offering thou hast offered a meat-offering a For the Devil is Gods Ape and Idolaters used the same Rites and offerings in the Worship of Idols which God had prescribed in his own Numb 15. 4 c. Should I receive comfort in these b Should I be pleased with such a people and such Actions Must I not needs be highly provoked and shew my displeasure by an exemplary punishment of such wicked and foolish Actions This is an usual Figure called Meiosis or Litotes when less is said and more is understood 7 * Ezek 16. 16 25. Upon a lofty and high mountain c In high places which were much used for religious Worship both by Israelites and by Heathens hast thou set thy bed d Thine Altar as appears from the Sacrifice here following in which thou didst commit spiritual Whoredom with Idols Compare Ezek. 23 17 41. even thither wentest thou up to offer sacrifice 8 Behind * Ezek. 8. 10. 23. 14. the doors also and the posts e Which by a Figure called Hendiaduo may be put for the door-posts as it is expressed Deut. 11. 20. Behind the posts of the doors of thine House where the Heathens are said to have placed their tutelary gods to whose protection they committed themselves and their Houses that so they might have their Eyes and Minds upon them whensoever they went out or came in Here also the Israelites might put them in some close corner that they might keep them secret it being opprobrious and oft times dangerous for them to worship Idols hast thou set up thy remembrance f Those Images or Monuments and tokens which thou didst make and set up there as remembrances of those Idol-gods whom they represented or to whom they belonged He saith thy remembrance in opposition to Gods remembrances or to that Writing of Gods Law upon their door-posts which God prescribed to keep him and his Law in their remembrance Deut. 6. 9. 11. 20. for thou hast discovered thy self to another than me f Thou hast uncovered thy nakedness i. e. prostituted thy Body as that Phrase commonly signifies to others besides me thine Husband Heb. from with me departing from me or as it were rising out of my Bed thou hast uncovered or prostituted thy self to others like an impudent and insatiable strumpet and art gone up g Into the Adulterous Bed as this very word is used Gen. 49. 4. thou hast enlarged thy bed h That it might receive many Adulterers together Thou hast multiplied thine Idols and Altars and ‖ Or hewed it for thy self larger than theirs made a covenant with them i Thou hast covenanted to serve them and to expect help from them But because the verb here used being thus put by itself never signifies to make a Covenant it seems to be
the Lots were promiscuously put together and out of which they were severally taken to Jehojaâ—…ib the second to Jedajah 8 The third to Harim the fourth to Seorim 9 The fifth to Malchijah the sixth to Mijamin 10 The seventh to Hakkoz the eighth to * Neh. 12. 4 17 Luke â—… 5. Abijah 11 The ninth to Jeshua the tenth to Shecaniah 12 The eleventh to Eliasâ—…ib the twelfth to Jakim 13 The thirteenth to Huppah the fourteenth to Jeshebeab 14 The fifteenth to Bilgah the sixteenth to Immer 15 The seventeenth to Hezir the eighteenth to Aphses 16 The nineteenth to Pethahiah the twentieth to Jehezekel 17 The one and twentieth to Jachin the two and twentieth to Gamul 18 The three and twentieth to Delajah the four and twentieth to Maaziah 19 These were the orderings of them in their service h In this Order and Method they were to come to perform the Offices of the Temple i. e. To come into the Temple every Sabbathday and to continue there all the Week long until the next Sabbath when they were relieved by others as the Manner was See 2 King 11. 5. 1 Chron. 9. 25. to come into the house of the LORD according to their manner i under Aaron their father k i. e. Under the Inspection and Direction of the High-priest whom he calls Aaron because he represented his Person and executed his Office and also came out of his Loyns and their father because of the Authority which by Gods Appointment he had over them and that Love Reverence and Obedience which they owed to him as the LORD God of Israel had commanded him 20 And the rest of the sons of Levi l Either such as were onely Levites and not Priests or rather such as were not named or numbred before in this or the former Chapter were these Of the sons of Amram * Ch. 23. 16 Shebâ—…el Shubael of the sons of Shubael Jehdejah m Who being as it seems an Eminent Person or having a very numerous Family was not reckoned with or under his Fathers Family but was accounted as a distinct Head of another Family 21 Concerning Rehabiah n The Son of Eliezer ch 23. 17. of the sons of Rehabiah the first o By Birth or Place was Jeshiah 22 Of the Izharite * Ch. 23. 18. Shelomith Shelomoth p Called also Shelomith ch 23. 18. of the sons of Shelomoth Jahath 23 And the sons of * Ch. 23. 19. 26. 31. Hebron Jeriah the first q Which word is fitly supplied both out of the rest of this verse the second third and fourth having a manifest reference to the first and out of 1 Chron. 23. 19. 26. 31. where it is expressed Amariah the second Jahaziel the third Jekameam the fourth 24 Of the sons of Uzziel Michah of the sons of Michah Shamir 25 The brother of Michah was Isshiah of the sons of Isshiah Zechariah 26 The sons of Merari were Mahli and Mushi the sons of Jaaziah r The Son either of Mahli or rather of Mushi last named for Mahli's Posterity comes v. 28. Beno 27 The sons of Merari by Jaaziah Beno s Whose Name is here repeated with his Brethren because he was the First-born and Head of the rest who were all reckoned with and under his Family as if they had been Branches of it and Shoham and Zaccur and Ibri 28 Of Mahli came Eleazar * Ch 23. 22. who had no sons 29 Concerning Kish t Another of Mahli's Sons as appears from 1 Chron. 23. 21. the son of Kish was Jerahmeel 30 The sons also of Mushi Mahli and Eder and Jerimoth These were the sons of the Levites after the house of their fathers 31 These likewise cast lots over against their brethren the sons of Aaron u i. e. Answerable for Number and Order to those of the Priests so as there should be a several course of the Levites for each course of the Priests This is expressed concerning the Singers ch 25. and the like is implied concerning the Porters ch 26. and is here sufficiently intimated concerning those Levites which were employed in other Sacred Ministrations in the presence of David the king and Zadok and Ahimelech and the chief of the fathers of the priests and Levites even the principal fathers over against their younger brethren x The Lots of the Elder and Younger Brethren were promiscuously put together and the order was settled as the Lots came forth without any regard to the Age or Dignity or Number of the Persons or Families the youngest Family having the first Course if they had the first Lot c. CHAP. XXV 1 MOreover David and the captains of the host a Both of the Civil and Sacred Host to wit all the Princes of Israel with the Priests and the Levites whom David gathered together ch 23. 2. for this very end that in their Presence and with their Approbation and Consent all these things might be established who are here fitly called the Captains of the Host for the Princes were under David the Chief Captains or Commanders of the Militia or Trained Bands of the Kingdom and as the Levites are called an Host and the Lords Host Numb 4. 23. and elsewhere because of their Number and Order in Holy Ministrations so these Priests and Levites were the Captains and Governours of the rest separated b i. e. Distributed them into their several Ranks and Orders Which though chiefly done by David as a Prophet and by Divine Direction as hath been oft observed yet is here imputed in part to the Captains of the Host because it was done with their Concurrence and Approbation to the service of the sons of * Ch. 6. 33 39. 2 Chr. 29. 30. Asaph and of * ver 5. Heman and of * 2 Chr 35. 15. Jeduthun c i. e. To the Service of God under the Conduct and Command of these Persons who should prophecy d i. e. Praise God by singing the Psalms of David of which see on ch 16. 7. and other sacred Songs made by themselves who were Prophets in some sort or by other Prophets or Holy Men of God Or this Action of theirs is called prophecying because it had been formerly performed by the Prophets and the Sons of the Prophets of which see 1 Sam. 10. 5. 19. 20. 2 King 3. 15. 1 Chron. 15. 19. with harps with psalteries and with cymbals and the number of the workmen e Of the Persons employed in this Sacred Work according to their service was 2 Of the sons of Asaph Zaccur and Joseph and Nethaniah and ‖ Otherwise called Iesharelah ver 14. Asarelah the sons of Asaph under the hands of Asaph f i. e. Under his Oversight and Direction which prophesied †Heb. by the hands of the king according to the order of the king g In such Manner and Order as David appointed 3 Of
Jeduthun the sons of Jeduthun h Or his sons the construct Form being used before the absolute of which there are Examples in Scripture Ieduthun called by his Fathers Name Otherwise they are not six unless either Ieduthun their Father be included in that Number or Shimei mentioned v. 17. be one of them as many Learned Men think See the like 1 Chron. 24. 23. Gedaliah and ‖ Or Izri ver 11. Zeri and Jeshajah Hashabiah and Mattithiah ‖ with Shimei mentioned ver 17. six under the hands of their father Jeduthun who prophesied with a harp to give thanks and to praise the LORD 4 Of Heman the sons of Heman Bukkiah Mattaniah ‖ Or 〈◊〉 ver 18. Uzziel ‖ Or 〈◊〉 〈◊〉 ver 20. Shebuel and Jerimoth Hananiah Hanani Eliathah Giddalti and Romamtiezer Joshbekashah Mallothi Hothir and Mahazioth 5 All these were the sons of Heman the kings seer i Or Prophet which is the same thing 1 Sam. 9. 9. Either he was a Prophet as well as a Singer or he is thus called because he prophesied in the sence designed v. 1. And he is called the kings seer either because the King took special Delight in him or because he fiequently attended upon the King in his Palace executing his Sacred Office there while the rest were constantly employed in the Tabernacle in the ‖ Or 〈◊〉 words of God k i. e. To sing such Divine Songs as were inspired by God to the Prophets or Holy Men of God to lift up the horn l Either 1. Metaphorically to extol and praise God for exalting the horn i. e. the Power and Kingdom of David of which Phrase see Psal. 92. 10. 132. 17. Or rather 2. properly to praise God with the sound of a Trumpet as was usual as 2 Chron. 5. 12. 13. 12. or some other Musical Instrument made of Horn which being a Martial kind of Musick might be most grateful to Davids Martial Spirit though he was also skilled in other Instruments of Musick which he used in the House of God as is expressed in the next Verse And God gave to Heman fourteen sons and three daughters 6 All these were under the hands m i. e. Under his Direction as v. 2. of their father â—…or song in the house of God with cymbals psalteries and harps for the service of the house of God †Heb. by the hands of the king according to the kings order to Asaph Jeduthun and Heman n Heb. by the hands of the King and of Asaph Ieduthun and Heman i. e. According to the Kings Appointment and under the Conduct of Asaph Ieduthun and Heman 7 So the number of them with their brethren that were instructed in the songs of the LORD even all that were cunning o Who were so skilful that they were able to teach others was two hundred fourscore and eight p Which together with their Scholars make up the 4000 mentioned ch 23. 5. 8 And they cast lots ward against ward q i. e. A Ward or Rank or Course of Levites answerable to one of the Priests upon whom the Levites were to wait in their holy Ministrations ch 23. 28. as well the small as the great the teacher as the scholar r Without any respect to their difrent Ages or Abilities 9 Now the first lot came forth for Asaph to Joseph s i. e. For the Family of Asaph of which Ioseph was Here that Clause he his sons and his brethren were twelve is to be understood as it is expressed in all the following verses otherwise they do not make up that number of 288. mentioned v. 7. the second to Gedaliah who t Heb. he which word being here expresly is rightly understood and supplied in the rest with his brethren and his sons were twelve 10 The third to Zaccur he his sons and his brethren were twelve 11 The fourth to Izri he his sons and his brethren were twelve 12 The fifth to Nethaniah he his sons and his brethren were twelve 13 The sixth to Bukkiah he his sons and his brethren were twelve 14 The seventh to Jesharelah he his sons and his brethren were twelve 15 The eighth to Jeshajah he his sons and his brethren were twelve 16 The ninth to Mattaniah he his sons and his brethren were twelve 17 The tenth to Shimei he his sons and his brethren were twelve 18 The eleventh to Azareel he his sons and his brethren were twelve 19 The twelfth to Hashabiah he his sons and his brethren were twelve 20 The thirteenth to Shubael he his sons and his brethren were twelve 21 The fourteenth to Mattithiah he his sons and his brethren were twelve 22 The fifteenth to Jeremoth he his sons and his brethren were twelve 23 The sixteenth to Hananiah he his sons and his brethren were twelve 24 The seventeenth to Joshbekashah he his sons and his brethren were twelve 25 The eighteenth to Hanani he his sons and his brethren were twelve 26 The nineteenth to Mallothi he his sons and his brethren were twelve 27 The twentieth to Eliathah he his sons and his brethren were twelve 28 The one and twentieth to Hothir he his sons and his brethren were twelve 29 The two and twentieth to Giddalti he his sons and his brethren were twelve 30 The three and twentieth to Mahazioth he his sons and his brethren were twelve 31 The four and twentieth to Romamti-ezer he his sons and his brethren were twelve CHAP. XXVI 1 COncerning the divisions of the porters ‖ 〈…〉 Of the Korhites was ‖ 〈…〉 Meshelemiah the son of Kore of the sons of ‖ 〈…〉 Asaph a Not that Famous Asaph the Singer but another Asaph called also Ebiasaph ch 6. 37. 2 And the sons of Meshelemiah were Zechariah the first-born Jediael the second Zebadiah the third Jathniel the fourth 3 Elam the fifth Jehohanan the sixth Elioenai the seventh Moreover the sons of Obed-edom were Shemajah the first-born Jehozabad the second Joab the third and Sacar the fourth and Nethaneel the fifth 5 Ammiel the sixth Issachar the seventh Peulthaâ—… the eighth for God blessed ‖ 〈…〉 him b To wit with a numerous Posterity and other Blessings for his Respect and Affection to the Ark. See 2 Sam. 6. 11. 6 Also unto Shemajah his son were two sons born that ruled throughout the house of their fathers c That had the Command of their Brethren and Families being as some say Captains of Hundreds or of Thousands Of which see Exod. 18. 25. 2 King 11. 9. for they were mighty men of valour d This Clause is divers times mentioned because their Office required both Strength and Courage for they were to shut the Doors of the Temple one whereof was so great and weighty that in the second Temple it required the help of twenty men to open and shut it as Iosephus an Eye-witness reports They were also to keep the Guard and to keep