workmen here spoken of but by others How then comes this to be mentioned here Ans. 1. The shew-bread may be here put for the vessels for the receiving of the shew-bread by an usual Metonymy of the adjunct the thing contained put for the thing containing as treasures are put for the place where the treasures are put Psal. 135. 7. Mat. 2. 11. and 12. 35. and the gifts or offerings of God for the treasury where they were put Luk. 21. 4. Hence Tremellius renders this place and the vessels of the shew-bread Obj. All the vessels of the Table are mentioned before of which this was one Ans. It is not unusual after a general expression comprehending all distinctly to name one eminent member of that kind such as this unquestionably was the table being made principally for this use Thus Mark 16. 7. Tell my disciples and Peter Like examples are in 2 Sam. 2. 30. 1 King 11. 1. Psal. 18. the Title Act. 1. 14. and in other Authors And for the particle Vau and which may seem to imply that these were things of another kind and not any vessels of the Table that is oft put for especially as Ios. 2. 1. Mark 16. 7. and so onely notes an eminent thing of the same kind as hath been said Ans. 2. Though God did not prescribe the making of the shew-bread yet he mentions it together with the table Exod. 25. 30. and therefore it is conveniently mentioned with the table in this place also where Moses to shew his exactness and fidelity doth punctually repeat the same things to the people which he had received in command from God In like manner the oil which fed the light of the lamps is mentioned here in the next verse because the lighting of the lamps was prescribed Exod. 25. 37. 14 The candlestick also for the light and his furniture and his lamps with the oil for the light 15 * 〈…〉 And the incense altar and his staves and the anointing oil and the sweet incense and the hanging for the door at the entring in of the Tabernacle 16 * chap. 27. 1. The altar of burnt-offering with his brazen grate his staves and all his vessels the laver and his foot 17 The hangings of the court his pillars and their sockets and the hanging for the door of the court 18 The pins of the tabernacle and the pins of the court and their cords 19 The clothes of service to do service in the holy place the holy garments for Aaron the priest and the garments of his sons to minister in the priests office 20 And all the congregation of the children of Israel departed from the presence of Moses 21 And they came every one whose heart stirred him up k i. e. Whose heart being desirous and ready to serve God ingaged his hand to offer what he had to his service and every one whom his spirit made willing and they brought the LORDS offering to the work of the tabernacle of the congregation and for all his service and for the holy garments 22 And they came both men and women as many as were willing-hearted and brought bracelets and ear-rings l Obj. Aaron had goâ—… these from them for the making of the calf Exod. 32. Ans. Though the generality of the people did then part with their ear-rings yet there was a considerable number who did not as being unsatisfied with that Idolatrous design and it may seem that the women would not part with theirs being more fond of their ornaments than of their Idols See the notes on Exod. 32. 3. and rings and tablets all jewels of gold and every man that offered offered an offering of gold unto the LORD 23 And every man with whom was found blue and purple and scarlet and fine linen and goats hair and red skins of rams and badgers skins brought them 24 Every one that did offer an offering of silver and brass brought the LORDS offering and every man with whom was found shittim-wood for any work of the service brought it 25 And all the women that were wise-hearted did spin with their hands and brought that which they had spun both of blue and of purple and of scarlet and of fine linnen 26 And all the women whose heart stirred them up in wisdom m This word seems better to agree with the following than with the foregoing word they spâ—… with wisdom i. e. with skill and art spun goats hair 27 And the rulers brought onyx-stones and stones to be set for the ephod and for the breast-plate 28 And * chap. 30. 23. spice and oil for the light and for the anointing oil and for the sweet incense 29 The children of Israel brought a willing offering unto the LORD every man and woman whose heart made them willing to bring for all manner of work which the LORD had commanded to be made by the hand of Moses 30 And Moses said unto the children of Israel See * chap. 31. 2. the LORD hath called by name Bezaleel the son of Uri the son of Hur of the tribe of Judah 31 And he hath filled him with the Spirit of God in wisdom in understanding and in knowledge and in all manner of workmanship 32 And to devise curious works to work in gold and in silver and in brass 33 And in the cutting of stones to set them and in carving of wood to make any manner of cunning work 34 And he hath put in his heart that he may teach n To wit others to work under him for the work required many hands and it is a peculiar gift of God to be apt to teach which every skilful man hath not both he and Aholiab the son of Ahisamach of the tribe of Dan. 35 Them hath he filled with wisdom of heart to work all manner of work of the ingraver and of the cunning workman and of the embroiderer in blue and in purple in scarlet and in fine linen and of the weaver even of them that do any work and of those that devise cunning work CHAP. XXXVI 1 THen wrought Bezaleel and Aholiab and every wise-hearted man in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary a Or of the holy place to wit of the Tabernacle so called by a Prolepsis and Synecdoche according to all that the LORD had commanded 2 And Moses called b God had qualified them before but that is not sufficient without a call Bezaleel and Aholiab and every wise-hearted man in whose heart the LORD had put wisdom even every one whose heart stirred him up to come unto the work to do it 3 And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary to make it withal And they brought yet unto him free-offerings every morning c Which time they chose as the first and
were recollecting himself in a pathetical Prosopopoeia q. d. Where is he Where am I with my former bowels that moved me to help them of old that I should now turn to be their Enemy Or Is my hand shortned that I cannot do it And so in the following verses he gives a particular description how kind he had been to them formerly the times mentioned v. 9. and thus God seems to work upon himself the days †Heb. of eternity of old Moses and his people h Or what great things he had done for them by Moses saying Where is he that * Exod. 14. 30. Jer. 2. 6. brought them up out of the sea i Here God speaks of himself as in the former clause viz. that divided the Sea for them being one of the greatest Miracles that ever God wrought for his People it is therefore frequently mentioned by way of encouragement to them when they are in sore troubles with the ‖ Or Shepherds as Psal. 77. 20. shepherd k Or Shepherds viz. Moses that brought out his People as a Shepherd doth his Flock He and Aaron are both joyned Psal. 77. 20. of his flock Where is he that * Neh. 9. 20. put his holy spirit l i. e. Those Abilities and Gifts wherewith God furnished Moses as properly proceeding from the Spirit he can do the like again and qualifie Instruments for his work within him 12 That led them by the right hand m viz. The Strength and Power that God gave to Moses expressed by the Right hand that being usually esteemed the stronger Psal. 16. 8. 20. 6. Or the Rod in his Right hand by which understand also all the wonders that he did for them in Egypt of Moses with his glorious arm n Or that Arm wherewith God gained to himself so much glory being alway present at the Assistance of Moses Deut. 4. 34. Or Moses his Right Hand led by God's glorious Arm as Parents lead their Children that God may have all the glory in the using of his Instruments * Exo. 14. 21. Josh. 3. 16. dividing the water o The Red Sea Exod. 14. 21. and also Iordan Iosh. 3. 15 16. before them to make himself an everlasting name p With reference both to his Power and Providence as respecting either his Aim and End in doing what he did or the Effect of it when it was done It got him Renown 13 That led them through the deep q Shewing that God did not dry up the shallow places but the very depth of the Sea the very Channel which is the deepest part Or between those heaps of waters that stood up as a wall on each side of them which might make it seem terrible and therefore it is ascribed to their Faith Heb. 11. 29. as an horse in the wilderness r Or Plain for so Wilderness is sometimes taken and may be here 〈◊〉 by comparing it to a Valley in the next verse viz. with as much safety as the Horse runs up and down in the plain ground Or with as much ease and tenderness as an Horse led by the Bridle not as men affrighted but soberly and orderly that they should not stumble s This may be taken Metaphorically they came to no harm Or Properly that though the Sea were but newly divided yet it was so dried that the mud as also the unevenness of the ground was not any occasion of their stumbling or their sticking in it probably so dried and smoothed by the wind that God sent as it were to prepare the way before them See Chap. 4. 3 4 5. 14 As a beast goeth down into the valley t A laden Beast goeth warily and gently down the hill or as a Beast goeth down to the vally for Grass that being a Mountainous Country or going down for going along so the word is used Isa. 38. 8. noting the evenness of their passage or alluding to their going down from the shore into that great Channel as the coming out of it is called a going up ver 11. now made through the Sea orderly and compoâ—…edly not like the Gadaren's Swine through consternation ready to break their necks for hast the spirit of the LORD u i. e. The Lord himself caused him to rest x Led them easily that they should not be over-travelled or â—…all down or come to any injury through wearâ—…ness thus 〈◊〉 〈◊〉 it chap. 31. 2. and thus God gave them rest from their enemies drowning of them in the Sea and in their safe conduct that they could not annoy or disturb them leading them till he found them a place for resting the word for 〈◊〉 and 〈◊〉 being much of a like notion Zech. 10. 6. pointing at their several rests by the way Num. 10. 33. or it may be read by way of Interrogâ—…tion as all the foregoing words and be the close of that inquiry and where is the Spirit that caused them to rest or he led them to Canaan the place of their rest so called 〈◊〉 12. 9. and Psa. 9â—… 11. so didst thou lead y The Prophet here by an Apostrople doth onely repeat the words in the name of the Jews that he had spake before ver 12. q. d. as thou didst then so maiest thou do again if thou pleasest thy people to make thy self a glorious name 15 * Deut. 26. 15. Look down from heaven z Now they or the Prophet begin to pray and expostulate with God and to argue both from the goodness of his nature and from the greatness of his works that he had done God sees every where and every thing but he is said to â—…ook down from Heaven because there is his throne whereon he siâ—…s in greatest Majesty and Splendor behold is added to note that he would not onely barely see and look on but that he would behold with regard and respect his poor people in Captivity and behold from the habitation of thy holiness a A description of heaven by a Periphrasis frequently used and explained Deâ—… 26. 15. and of thy glory Where is thy zeal b What is become of that love which of old would not leâ—… thee suffer thy people to be wronged chap. 37. 32. and thy strength c That Power of thine manifested in those valiant Acts which thou didst put forth for thy people Psa. 145 11 12. and 150. 2. see Ier. 14 9. ‖ Or the â—…titude the sounding * Jer. 31. 20. Hos. 11. 8. of thy bowels d By the sounding thereof may be understood those Sympathizing sighs and compassionate groans that proceed from the bowels when they are affected which being thought the subject of Pity are often by a Metonymy put for compassion and hence proceed those rumblings of the bowels occasioned by strong passions called yernâ—…ngs it is spoken of God after the manner of men Is all this shut up from me Thou that
to look to the weights and measures as plainly appears from 1 Chron. 23. 29. a shekel is twenty gerahs an half shekel shall be the offering of the LORD p Not less least it should be contemptible nor more least it should be too burdensome for the poor 14 Every one that passeth among them that are numbred from twenty years old and above q The time when they began to be fit for employment and capable of getting and paying mony Women and Children are not included here because they are reckoned in their fathers or husbands shall give an offering unto the LORD 15 The rich shall not †Heb. multiplâ—… give more and the poor shall not ‖ Heb. diminish give less r This was partly to teach them that all souls are of equal worth in themselves and price with God that there is no respect of persons with God and in Gods Worship and Service but Gospel-graces Ordinances and Priviledges are common and equal to all Exod. 12. and 16. 18. Gal. 3. 28. Col. 3. 11. that all persons are alike obnoxious to divine justice and are redeemed by one and the same price partly to check the arrogance and vanity of the rich who are very apt to despise the poor and partly that by this means the number of the people might be exactly known when occasion required it than half a shekel when they give an offering unto the LORD to make an atonement for your souls 16 And thou shalt take the atonement-money of the children of Israel and * chap. 38. 25. shalt appoint it for the service of the tabernacle s For the building and furniture of it and the maintenance of Gods worship in it of the congregation that it may be a memorial t Either to the people who hereby profess God to be their Lord and owner and themselves his subjects and tributaries or to God who hereby takes occasion to remember them and to own them for his people unto the children of Israel before the LORD to make an atonement for your souls 17 And the LORD spake unto Moses u The frequent repetition of this phrase and the shortness of these discourses in comparison of the length of the forty dayes shew that God did not deliver all these Laws and Prescriptions at one time but successively at several times possibly upon the Sabbath-dayes saying 18 Thou shalt also make a laver of brass x See the accomplishment Exod. 38. 8. and his foot also of brass to wash withal y Both the Priests and the parts of the sacrifices and thou shalt put it between the tabernacle of the congregation and the altar z To wit of burnt-offerings and thou shalt put water therein 19 For Aaron and his sons * Psal. 26. 6. Isa. 52. 11. Heb. 10. 22. wash their hands and their feet a To signifie their natural impurity and unworthiness either to handle holy things or to come into the holy place and their need of washing with the blood and spirit of Christ which was typified by this washing thereat 20 When they go into the tabernacle of the congregation they shall wash with water that they die not b For though the fault might seem small yet the command was evident and easie and therefore the disobedience was worse arguing presumption rebellion and contempt And God is more severe in the matters of his Worship than in other cases or when they come near to the altar to minister to burn an offering made by fire unto the LORD 21 So they shall wash their hands and their feet that they die not and it shall be a statute for ever to them even to him and to his seed throughout their generations 22 Moreover the LORD spake unto Moses saying 23 Take thou also unto thee c The words are very emphatical and the Jews from hence do rightly infer that this ointment was but once made and that by Moses his own hands principal spices d See Cant. 4. 14. Ezek. 27. 22. and compare Psal. 45. 8. Amos 6. 6. of pure myrrhe e Heb. myrrhe of liberty either 1. Free from adulteration or mixture or rather 2. Freely dropping from the Tree which is esteemed better than that which is forced out of it five hundred shekels and of sweet cinamon half so much even two hundred and fifty shekels and of sweet calamus f A sweet reed of which see Isa. 43. 24. Ier. 6. 20. two hundred and fifty shekels 23 And of cassia g Not the common kind of Cassia which we use in purging but another kind of it there being seven several kinds of it as the learned note five hundred shekels after the shekel of the sanctuary and of oil olive an * chap. 29. 40. hin 25 And thou shalt make it an oil of holy ointment an ointment compound after the art of the ‖ Or perâ—…umer Apothecary it shall be an holy anointing oil 26 And thou shalt anoint h This was onely an outward ceremony signifying the separation and sanctification of these things for the service of God as the anointing of Kings and Priests noted their designation to their Offices the tabernacle of the congregation therewith and the ark of the testimony 27 And the table and all his vessels and the candlestick and his vessels and the altar of incense 28 And the altar of burnt-offering with all his vessels and the laver and his foot 29 And thou shalt sanctifie them that they may be most holy whatsoever toucheth them shall be holy 30 And thou shalt anoint Aaron and his sons i Not all of them but onely those who succeed him in the High-Priests Office as appears from Exod. 40. 15. Levit. 4. 3 5 16. and 16. 32. and 21. 10. This anointing of them signified both Gods election or calling them to this office and the inward qualifications requisite for it to wit the gifts and graces of the Holy Ghost which are oft designed by this word of anointing as Isa. 61. 1. Dan. 9. 24. 1. Iohn 2. 27. and the solemn setting a part of Christ the true High-Priest for the mediatorial office and consecrate them that they may minister unto me in the priests office 31 And thou shalt speak unto the children of Israel saying This shall be an holy anointing oil unto me k i. e. Reserved for my service alone not employed to any profane or civil use as it follows throughout your generations 32 Upon mans flesh shall it not be poured l Except those whom God himself the author of this Law excepts to wit the High-priests of which see verse 30. and some of the Kings of which see 1 King 1. 39. Psal. 89. 20. though others think the Kings were onely anointed with common oil neither shall ye make any other like it after the composition of it it is holy and it shall be holy unto you m As it
the crime to sin in the presence of the Judge and have wept before him saying Why came we forth out of Egypt o Why did God do us such an injury why did we so foolishly follow and obey him in coming forth 21 And Moses said * Exod. 3â—… 〈◊〉 chap. 1. 45. The people amongst whom I am are six hundred thousand footmen p Fit for war Exod. 12. 37. besides women children c. That Moses speaks this as doubting or distrusting Gods words is evident enough from ver 22 23. And that Moses was not remarkably punished for this as he was afterward for the same sin Numb 20. next to Gods good pleasure may be imputed to the different circumstances of this and that sin this was the first great offence of this kind and therefore more easily passed by that was after warning and against more light and experience This seems to have been spoken secretly in Moses his breast that openly and publickly before the people and to their scandal and therefore it was fit to be openly and severely punished to prevent the contagion of that example and thou hast said I will give them flesh that they may eat a whole month 22 Shall the flocks and the herds be slain for them to suffice them q Will they be sufficient for them or where shall they have more or shall all the fish of the sea be gathered together for them to suffice them 23 And the LORD said unto Moses * Isa. 50. 2. and 59. 1. Is the LORDS hand waxed short r i. e. Less able to work such great and glorious miracles as I have done thou shalt see now whether my word shall come to pass unto thee or not 24 And Moses went out s Out of the tabernacle into which he entred to receive Gods answers from the Mercy-seat Numb 7. 89. and told the people the words of the LORD and gathered the seventy men t Either they are called seventy from the stated number though two of them were lacking ver 26. as the Apostles are called the twelve Mat. 26. 20. when one of that number was absent or he is said to have gathered them when he gave command to gather them of the elders of the people and set them round about the tabernacle u Partly that the awe of God might be imprinted upon their hearts that they might more seriously undertake and more faithfully manage their high employment partly to gain them the more authority and respect from the people and principally because that was the place where God manifested himself and gave his blessings and therefore there he would bestow his spirit upon them 25 And the LORD came down in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy elders and it came to pass that when the spirit rested upon them x i. e. Not onely moved them for a time but took up his settled abode with them because the use and end of this gift was not temporary but perpetual they prophesied y i. e. Discoursed of the word and works of God in a singular and marvellous manner as the Prophets did So this word is used 1 Sam. 10. 5 6. Ioel 2. 28. Act. 2. 17. 1 Cor. 14. 3. Yet were they not hereby constituted Prophets or teachers but civil Magistrates and Rulers who together with the spirit of government which is here sufficiently implied received also the spirit of Prophecy as a sign and seal both to themselves and to the people that God had called them to that employment and would be with them in it as it was with Saul upon the same occasion 1 Sam. 10. 10. and †Gr. added or â—…ded no 〈◊〉 did not cease ‖ Either for that day they continued in that exercise all that day and it may be all the night too as it is said of Saul 1 Sam. 19. 24. or afterwards also to note that this was a continued gift conferred upon them to enable them the better to discharge their Magistracy which was more expedient for them then for the Rulers of other people because the Iews were under a Theocracy or the government of God and even their civil controversies were decided out of that word of God which the Prophets expounded and in their wilderness condition they had frequent occasions of seeking counsel from God which was the work of Prophets and they were to determine all things agreeably to the mind and will of God which therefore they were obliged to study Others translate the words and they added not so the sence is They prophecyed onely this day for an assurance of vocation to and due qualification for their work but afterwards they prophecyed no more the gift of prophecy ceased in them and onely the spirit of government rested upon them 26 But there remained two of the men in the camp z Not going to the Tabernacle as the rest did either modestly declining that high employment from an humble sence of their own insufficiency as Saul did 1 Sam. 10. 22. or not having sufficient or seasonable notice to repair thither or being detained in the camp and in their dwellings whether by uncleanness or sickness or some urgent occasion not without Gods special providence that so the Miracle might be more evident and their call and authority more unquestionable to all the people the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written a To wit in a book or paper by Moses who by Gods direction nominated the fittest and worthiest persons but went not out unto the tabernacle and they prophesied in the camp 27 And there ran a young man and told Moses b Fearing least his authority should be diminished by their prophesying and thereby as by the signal given at this time taking authority to themselves without his knowledge and consent and said Eldad and Medad do prophesie in the camp 28 And Joshua the son of Nun the servant of Moses one of his young men c Or one of his choice ministers a chosen or excellent person which may be emphatically added to note that even great and good men may mistake and mis-judge about the works of God Or from his youth as the words will bear and the Chaldee Syr. c. render it So it may be added as a reason why Ioshua above others was concerned for Moses his honour and authority answered and said * See Luk. 9. 49. My lord Moses forbid them d He seared either schisme or sedition or that by their usurpation of authority independently upon Moses and separately from him his power and esteem might be lessened as the next words shew 29 And Moses said unto him Enviest thou for my sake e Art thou grieved because the gifts and graces of God are imparted to others
desparing sinners sometimes cry out that their sins are greater than God can pardon as some translate Cains words Gen. 4. 13. And since power is applied to Gods wrath in punishing sin Rom. 9. 22. why may it not as well be attributed to Gods mercy in forgiving it Especially if it be considered that even in men revenge is an act of impotency and consequently it must needs be an act of power to conquer their passions and inclinations to revenge and to pardon those enemies whom they could destroy according as thou hast spoken saying 18 The LORD is * Exod. 34. 6. Psal. 103. 8. long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty * Exod. 20. 5. and 34. 7. visiting the iniquity of the fathers upon the children unto the third and fourth generation a These words may seem to be very improperly mentioned as being a powerful argument to move God to destroy this wicked people and not to pardon then It may be answered that Moses useth these words together with the rest partly because he would not sever what God had put together and partly to shew that he did not desire a full and absolute pardon but was willing that God should execute his vengeance upon the principal authours of this rebellion and leave some character of his displeasure upon all the people as God did but onely that God would not disinherit them ver 12. nor kill all the people as one man ver 15. nor destroy them both root and branch because he had promised not to extend his wrath against them in punishing their sins beyond the third and fourth generation But the truer answer seems to be that these words are to be translated otherwise and in destroying he will not utterly destroy though he visit the iniquity of the fathers upon the children unto the third and fourth generation Of which see the notes on Exod. 34. 7. where all this verse is explained 19 Pardon I beseech thee the iniquity of this people according unto the greatness of thy mercy and as thou hast forgiven this people from Egypt even ‖ Or hitherto until now b After many and great provocations shew thy self still to be the same sin-pardoning God 20 And the LORD said I have pardoned according to thy word c So far as not utterly to destroy them as I threatned ver 12. and thou didst fear and beg the prevention of it ver 15. 21 But truly as I live * Psal. 72. 19. all the earth shall be filled with the glory of the LORD d i. e. With the report of the glorious and righteous acts of God in punishing this rebellious people in manner following That this is the true sence appears both from the particle of opposition and the solemn introduction of them But truly as I live and from the following verses because all these men c. which come in without any note of opposition and have a manifest relation to and connexion with this verse 22 Because all those men which have seen my glory c i. e. My glorious appearances in the cloud and in the Tabernacle and my miracles which I did in Egypt and in the wilderness and have tempted me now these ten times f i. e. Many times A certain number for an uncertain as Gen. 31. 7. Levit. 26. 8. Iob 19. 3. Though some reckon ten times precisely wherein they did eminently provoke God and have not hearkened to my voice 23 * Deut. 1. 35. Psal. 95. 11. and 106. 26. Heb. 3. 17. †Heb. if tâ—…ey see the land Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it 24 But my servant * Josh. 14. 6 8 9. Caleb g Ioshua is not here named because he was not now among the people but a constant attendant upon Moses nor was he to be reckoned as one of them any more than Moses and Aaron were because he was to be their chief commander because he had another spirit with him h i. e. Was a man of another temper and carriage faithful and couragious not acted by that evil spirit of cowardize unbelief unthankfulness disobedience which ruled in his brethren but by the spirit of God and hath followed me fully i i. e. Universally and constantly in and through difficulties and dangers which made his partners halt him will I bring into the land whereinto he went k In general Canaan and particularly Hebron and the adjacent parts Ios. 14. 9. and his seed shall possess it l Or shall expell it i. e. its inhabitants the land being oft put for the people of it Compare Ios. 8. 7. and 14. 12. 25 Now the Amalekites and the Canaanites dwelt in the valley m Beyond the mountain at the foot whereof they now were ver 40. And this clause is added either 1. as an aggravation of Israels misery and punishment that being now ready to enter and take possession of the land they are forced to go back into the wilderness or 2. as an argument to oblige them more willingly to obey the following command of returning into the wilderness because their enemies were very near them and severed from them onely by that Idumâ—…an mountain and if they did not speedily depart their enemies would hear of them and fall upon them and so the evil which before they causelesly feared would come upon them they their wives and their children would become a prey to the Amalekites and Canaanites because God had forsaken them and would not assist nor defend them The verse may be rendred thus And or But for the present the Amalekite and the Canaanite dwell in the valley therefore which particle is here understood as it is in other places to morrow turn ye c. Though some knit these words to the former and read the place thus Caleb and his seed shall possess it to wit the land near Hebron and also the land of the Amalekites and of the Canaanites that dwell in the valley Quest. But how are the Canaanites said to dwell in the valley here when they dwelt in the hill ver 45. and by the sea-coasts Numb 21. 1 Ans. 1. Part of them dwelt in one place and part in other places 2. The word Canaanite may here be understood more generally of all the inhabitants of Canaan to morrow turn ye and get ye into the wilderness by the way of the Red-sea n i. e. That leadeth to the Red-sea and to Egypt the place whither you desired to return ver 3 4. 26 And the LORD spake unto Moses and unto Aaron saying 27 How long shall I bear with o Or pardon as ver 19 20. or spare which words are necessarily and easily understood It is a short and imperfect speech which is frequent in case of anger as Exod. 32. 32. Psal.
Wherefore are we counted as Beasts c i. e. Ignorant blockish and stupid men Ch. 17. 4 10. and †Heb. hidden Lam. 4. 1. reputed vile d Heb. polluted or unclean i. e. not fit to be conversed or discoursed with or contemptible as such things are in your sight e Either 1. To your faces or in your own hearing Or 2. In thy sight or Judgment O Iob so he speaks of Iob in the plural number as he did v. 2. 4. He teareth †Heb. his Soul himself f i. e. Iob of whom he speaks in the third person for the second as Ch. 12. 4. 16. 7. Obad. 3 3. Or O thou that tearest thy self Thou complainest of us for vexing thee with our speeches when in truth thou art thy own greatest tormenter by thy own impatience and rage in his anger shall the Earth be forsaken g To wit by God Shall God give over the government of the Earth and Men and things in it and suffer all things to fall out by chance and promiscuously to good and bad men without any regard to his Truth or Wisdom or Justice Shall God forbear to rule the World righteously as he hath hitherto done in favouring good men and destroying the wicked for thee h i. e. For thy sake or to prevent thy Complaints and Clamours and shall the rock be removed out of his place i Shall the Counsels of God which are more firm and unmoveable than Rocks and the whole course of his Providence be altered to comply with thy fancies or Humours 5. Yea k The thing is true and certain notwithstanding thy dissatisfaction and opposition against it the light of the wicked shall be put out l All their Glory and Felicity shall perish and the spark of his fire m i. e. Their highest and brightest Glory which he calleth the spark c. because like a spark it shines briskly for a moment but is quickly extinct shall not shine 6. The Light shall be dark in his Tabernacle n i. e. In his Family In stead of his former splendour both he and his shall fall into extremity of misery and his ‖ 〈◊〉 Lamp Candle shall be put out with him o i. e. His Glory shall die with him and not descend to his posterity as he hoped and designed Or his Candle which was with him or shone upon him shall be put out 7. The steps of his strength p i. e. His strong steps by a vulgar Hebraism By steps he means his Counsels as the next branch explains it his attempts and actions and by steps of strength such of them as seem to be most firm and settled contrived with greatest strength of Understanding and carried on with great resolution and might shall be straitned q i. e. Shall be hindred and entangled He shall be cast into great difficulties and troubles and perplexities so that he shall not be able to proceed and to accomplish his Enterprizes but shall find himself ensnared by his own devices as the next words declare it This Phrase is used also Prov. 4. 11 12. and it is opposed to the enlarging of a mans way or steps which signifies success and prosperity as Psal. 4. 1. 31. 8. and his own Counsel shall cast him down r He shall be undone by his own contrivances either because God will give him up to dangerous and destructive mistakes of his way or because God will oppose him and turn his own devices against him which he can easily do by throwing in unexpected accidents 8. For he is cast into a Net by his own Feet s By his own choice and design and actions and he walketh upon a snare t And therefore must needs be entangled and destroyed 9. The * Chap. 5. 5. Grin shall take him by the heel u i. e. Take fast hold of him so as to keep him in those distresses and the Robber x When he is ensnared the Robber shall come upon him and take and spoil or kill him Or the horrible or terrible man the Huntsman that said the Snare for him A Metaphor from those who hunt for wild Beasts who first lay snares for them and then seize upon them in the snares shall prevail against him 10. The Snare is †Heb. hidden laid for him in the ground y Where he doth not expect nor discern it The former snare he laid for himself but this was laid for him by another and a Trap for him in the way 11. * Ch. 15. 21. Jer. 6. 25. 20. 3. 46. 5. 49. 29. Terrours z Both from men and from God and from his own unquiet Mind and guilty Conscience shall make him afraid on every side and shall †Heb. scatter him drive him to his Feet a Shall force him to flee hither and thither and he knows not whither being secure and safe no where but pursued by terrours from place to place 12. His strength b Either 1. His Children which are and are called a mans strength as Gen. 49. 3. Psal. â—… 27. 4 5. Or rather 2. His Wealth and Power and Prosperity shall be hunger-bitten c Or famished i. e. utterly consumed and * Ch. 15. 23. destruction shall be ready at his side d i. e. Shall follow him at the heels as a most diligent servant or constant companion 13. It shall devour the †Heb. bars strength of his skin e Heb. The bars or rather the branches of the skin i. e. either the veins and sinews which branch out themselves through the skin as well as elsewhere Or the fat and flesh which like Bars support the skin and adorn and beautifie it as branches do a Tree without which the skin is shrivel'd up and deformed even the first-born of death f i. e. A most remarkable and terrible kind of death The first-born was the chief of his Brethren and therefore this title is given to things eminent in their kind as Isa. 14. 30. Col. 1. 18. Heb. 12. 23. Rev. 1. 5. shall devour his strength 14. * Chap. 8. 14. 11. 20. Psal. 112. 10. Prov. 10. 28. His confidence g i. e. All the matter of his Confidence his Riches Children c. shall be rooted out of his Tabernacle h i. e. Out of his Habitation and it i To wit the loss of his Confidence shall bring him to the King of terrours k Either 1. Into extream Fears and horrours of mind Or 2. To Death which even Aristotle called The most terrible of all terribles And this it will do either because it will expose him to his Enemies who will kill him or because the sense of his disappointments and losses and dangers will oppress his Spirits and break his Heart 15. It shall dwell in his Tabernacle l It i. e.
true Iacobites or Israelites who cannot conveniently be said to seek the Face of Iacob i. e. Their own And the Phrase of seeking the Face of Iacob or of the Church is no where used in Scripture Or as it is in the Margent O God of Iacob But that seems to be too large a Supplement Or this is Iacob the Pronoun this being easily understood out of the beginning of the Verse Or the Generation which may in the same manner be supplied of Iacob Iacob being here put not for the Person but for the posterity of Iacob as it is Gen. 49. 7. Numb 23. 7. 10. 23. Deut. 32. 9. Psal. 14. 7. or for the Church or people of God which is oft called Iacob or Israel as Isa. 14. 1. and 41. 8. and 44. 1 5 21. c. So the Sence is this and this only is the true Iacob or Israel or Church of God and all others are so only in Name and Title although they be descended lineally from him Or in Iacob the Particle in being here understood as it is in Psal. 2. 12. and 17. 12. and in many other places So the Sence of the place is this is the true Generation of them that seek God's Face in Iacob i. e. Either in Iacobs Land or Sanctuary the only place where God was to be sought Or among the Iacobites or Israelites By which he insinuates what is expressed Rom. 9. 6. that all are not Israel that are of Israel and that all were not Israelites indeed that were sprung from Iacob but only those of them who were such as he described v. 4. Comp. Ioâ—… 1. 47. Rom. 228 29. and the King of glory t The question was put Who shall ascend into God's Hill and Holy place v. 3. To which Answer hath been given and the Persons described v. 4 5 6. But because there still were impediments in the way and there were Gates and Doors to this Holy place to shut out those who would ascend thither therefore he poetically speaks to those Gates to open and let in the King of Glory who would make way for his Subjects and followers Here is a Representation of a Triumphant entrance of a King into his Royal City and Palace for which the Gates use to be enlarged or at least Wide opened He speaks here of the Gates and Doors Either 1 Of his Royal City of Sion through which the Ark was at this time to be brought to the Tabernacle which David had built for it called Everlasting Either from the solidity and durableness of the Matter or from David's Desires and Hopes that God would make them such in some sort because he loved the Gates of Sion Psal. 87. 2 Or rather 2. Of the Temple which by Faith and the Spirit of Prophecy he beheld as already built and accordingly addresseth his Speech to it whose Doors he calls Everlasting not so much because they were made of strong and durable Materials as in Opposition of those of the Tabernacle which were removed from place to place whereas the Temple and it's Doors were constantly fixed in one place and if the sins of Israel did not hinder â—…were to abide there for ever i. e. As long as the Mosaical dispensation was to last or until the coming of the Messias as that Phrase is very commonly taken in the Old Testament These Gates he bids liâ—…t up their Heads or Tops either by allusion to those Gates which have a Portcullis at the top of them which may be let down or taken up and accordingly makes the Entrance either higher and lower Or that by this figurative Address to the Gates he might signifie the Duty of the People to make their Gates higher and Wider to give their King a more Magnificent entrance But though this be the litteral Sence of the place yet there is also a Mystical Sence of it and that too designed by the Holy Ghost And as the Temple was undoubtedly a Type of Christ and of his Church and of Heaven it self so this place may also contain a Representation Either of Christ s entrance into his Church or into the Hearts of his faithful People who are here Commanded to set open their Hearts and Souls which are not unfitly called everlasting Doors for his Reception Or of his Ascension into Heaven where the Saints or Angels are poetically introduced as preparing the way and opening the Heavenly Gates to receive their Lord and King returning to his Royal Habitation with Triumph and Glory Comp. Psal. 47. 5. and 68. 25. Act. 2. 33. Eph. 4. 8. shall come in t The glorious King Ieâ—…ovah who dwelt in the Temple and between the Cherubims Or the Messias the King of Israel and of his Church called the King Or Lord of Glory 1 Cor. 2. 8. Iam. â—… 1. both for that Glory which is Inherent in him and that which is purchased by him for his Members 8. Who is the King of glory u This seems to be a Prolepsis or removal of an Objection You will say What is the cause of this imperious Call and why or for whom must those Gates be opened in so solemn and Extraordinary a manner the LORD strong and mighty the LORD mighty in battel x This contains an Answer to the question He is no ordinary Person no meaner and no other than Iehovah who hath given so many Proofs of his Almightiness who hath subdued all his Enemies and is now returned in Triumph Here is in this and the foregoing Verse a sacred Dialogue between several Persons And some suppose that the Sacred Musitians which attended upon the Service of the Ark and Tabernacle and were doubtless employed in this Solemnity 2 Sam. 6. â—… were divided into two Quires whereof one spake the former and the other the latter Verse 9. Lift up your heads O ye gates even lift them up ye everlasting doors and the King of glory shall come in y The same Verse is repeated again Partly to shame and awaken the Dulness of mankind who are so hardly brought to a serious Preparation for such Solemnities and Partly to signifie the great worth and importance of the Matter contained under these Expressions 10. Who is this King of glory the LORD of host z Under whose Command are all the Hosts of Heaven and Earth Angels and Men and all other Creatures he is the King of glory Selah PSAL. XXV The ARGUMENT This Psalm seems to have been Composed when David was under some straights and pressures when his outward afflictions were accompanied with inward â—…horrors of Conscience for his sins by which he had forfeited God's favour and procured these Calamities to himself A Psalm of David 1. UNto thee O LORD do I * Psal. 143. 8. lift up my soul a i. e. I direct my Desires and Prayers which are expressed by this Phrase Psal. 24. 4. Ier. 22. 27. Lam. 3. 41. with hope or Expectation of a gracious Answer which also it implies