people of Israel whom therefore he desires God to rebuke and humble that he may acknowledge the true God which is foretold that he shall do v. 31. As for this enigmatical designation of this King that is agreeable enough both to the usage of the Prophets in such cases and to the rulers of prudence and upon the same accounts the Prophet 〈◊〉 threatning destruction against 〈◊〉 calls it enigmatically 〈◊〉 〈◊〉 25 26. and 51. 41. and S. Paul calls Nero the Lion 2 Tiâ—… 4. 17. But then this one King being eminent in his kind is by an usual 〈◊〉 put for all of them which were enemies to God's people the multitude of the bulls n By which he doubtless understands men of War as the following words expound it the great and potent and fiâ—…rce and furious Adversaries of God and of his Church as this word is used Psal. 22. 12. Isa. 34. 7. And consequently the calves must be their people or Soldiers depending upon them and joining with them in these acts of hostility against thine Israel with the calves of the people till every one submit himself with pieces of silver o This he adds as a limitation of his request Rebuke them O Lord not to utter destruction but onely till they be humbled and submit themselves and in token thereof bring pieces of silver for presents as was foretold v. 29. For 〈◊〉 himself it is in the Hebrew cast 〈◊〉 down or offers himself to be trod upon But because this supplement may seem too large and not necessary the words are and may be rendred otherwise that tread upon or walk proudly in or with fragments or pieces of silver wherewith eminent Captains used to adorn themselves and their very horses And to this belongs to the bulls and calves whose pride and wealth and power is described in this manner ‖ Or â—…e 〈◊〉 scatter thou p Heb. He hath scattered i. e. He will certainly scatter according to the Prophetical Style So this may contain an answer or his assurance of an answer to his prayer I prayed Rebuke the company c. and God hath heard my prayer and I doubt not will rebuke or scatter them the people that delight in war q That without any necessity or provocation and merely out of a love to mischief and spoil make war upon others and upon us particularly Now that thou hast given thy people rest and settled the Ark in its place O Lord rebuke all our mâ—…licious and bloody enemies and give us assured peace that we may worship the Lord without disturbance And withal David may seem to utter this for his own vindication It is true O Lord I have been a mâ—…n of War and therefore have lost the honour of building the Temple and am now forced to lodge the Ark in a mean Tabernacle which I have erected for it But this thou knowest that I have not undertaken any of my wars out of wantonness or ambition or love to war and mischief but onely by constraint and necessity for the just defence of my self and of thy people and therefore do not lay my wars to my charge 31 Princes shall come out of Egypt Ethiopia r He names onely these as the great and Ancient Enemies of God and of his People and as a most wicked and Idolatrous and Incorrigible sort of Men see Ier. 13. 23. Avos 9. 7. but by them he Synecdochically understands all other Nations and People of the like Character shall soon stretch out her hands unto God s Either in way of humble Supplicaâ—…ion and Submission begging Mercy of him Or to offer up the presents expressed v. 19. But this Prophecy as also the next Verse Evidently belongs to the times of the Messiah when the Gentiles were to be brought in to the knowledge and Worship of the true God with the Thoughts and Hopes whereof David oft Comforteth himself in that Confined and Afflicted state of the Church in his time 32 Sing unto God ye kingdoms of the earth t Not onely Epypt and Ethiopia but other Kingdoms and Nations also who shall partake of the same Grace with them O sing praises unto the Lord Selah 33 To him * Psal. 18. 10. aâ—…d 104. 3. that rideth upon the heavens u Upon the highest Heavens as Deut. 10. 14. his truest and best Sanctuary By which Expressions he prevents all mean and Carnal Conceptions of God as if he were confined to the Ark or Tabernacle and lifteth up the Minds both of Iews and Gentiâ—…es to Heaven and representeth God as dwelling there in infinite Glory and Majesty and from thence looking down upon all the Inhabitants of the Earth and Ruâ—…ing them by his Almighty Power and therefore most fit to be owned and received by all Kings and Kingdoms as their Lord and Governour which were of old x i. e. From the very beginning of the World whereas the Ark was onely some hundreds years Old Or which are everlasting for this Hebrew word Answers to Olam which looks not onely backward to time past but forward to the Future of which this Word is by divers understood Deut. 33. 15. This is also opposed to the Condition of the Ark and Tabernacle and Temple all which as David by the Spirit of Prophecy well knew would be abolished and dissolved lo he doth †Heb. give send out his voyce and that a mighty voyce y By which he understands Either 1. The Thunder called God's 〈◊〉 Psal. 29. â—… and elsewhere Or rather 2. His Word to wit the Gospel published by Christ and by his Apostles assisted by the holy Spirit sent from Heaven which might well be called God's Voyce and that a mighty Voyce because it produced such great and wonderful Effects as are here above mentioned in converting all the Kings and Kingdoms of the Earth 34 Ascribe ye strength unto God z Acknowledge that he is mighty and able to do whatsoever he pleaseth for his People or against his and their Enemies his excellency a His excellent Power and Goodness is over Israel b Dwels among them and is employed for them as occasion requires He is indeed the universal Lord of the whole Heaven and Earth but in a special and excellent manner he is the God of Israel and his strength is in the ‖ Or Heavens clouds c Or in the Heavens He hath two dwellings and Thrones the one in his Church and People and the other in Heaven See Isa. 57. 15. 35 O God thou art terrible d Or Venerable deservedly to be both Reverenced and Feared out of thy holy places e Or Sanctuaries He useth the plural Number Either 1. Of the Sanctuary in Zion because the Tabernacle and Temple consisted of three Parts the Court the Holy Place and the Holy of Holies Or rather 2. With respect to that twoâ—…old Sanctuary here mentioned one in Zion and the other in Heaven And out
speak to you not by an interpreter as hitherto I have done but immediately and in the Hebrew Language 13 And you shall tell my father of all my glory in Egypt and of all that you have seen and ye shall haste and * Acts 7. 14. bring down my father hither 14 And he fell upon his brother Benjamins neck and wept and Benjamin wept upon his neck 15 Moreover he kissed all his brethren and wept upon them and after that his brethren talked with him r To wit freely and familiarly being encouraged by his kindness 16 And the fame thereof was heard in Pharaohs house saying Josephs brethren are come and it †Heb. was good in 〈◊〉 〈◊〉 of 〈◊〉 pleased Pharaoh well and his servants s Because they all owed their lives unto Ioseph and his favour was now fresh and present and therefore he had more influence upon them and they more kindness for him 17 And Pharaoh said unto Joseph Say unto thy brethren This do ye Lade your beasts and go get you unto the land of Canaan 18 And take your father and your housholds and come unto me and I will give you the good of the land of Egypt and ye shall eat * chap. 27. 28. the fat of the land t The choicest fruits of the land Fat oft is put for the best of any sort as Numb 18. 12 29. Deut. 32. 14. Psal. 63. 5. and 147. 14. 19 Now thou art commanded u Besides that absolute power which I have given thee to dispose of all things as thou pleasest I do particularly and especially command thee to do this thing this do ye Take you wagons out of the land of Egypt for your little ones and for your wives and bring your father and come 20 Also †Heb. let not your eyes spare c. regard not your stuff x Heb. Let not your eye pity or spare any part of your stuff as loath to leave it behind you or afraid to lose it Sparing or pitying is an act of the mind but it is ascribed to the eye here as also Ezek. 7. 4 9. and 16. 5. partly because there it discovers it self by tears or otherwise and partly because the sight of the eye doth oft affect the heart and move pity for the good of all the land of Egypt is yours 21 And the children of Israel did so and Joseph gave them wagons according to the †Heb. mouth commandment of Pharaoh and gave them provision for the way 22 To all of them he gave each man changes of raiment y New and handsome garments which upon their coming into Pharaohs presence and on other occasions they might wear in stead of those more old and homely ones which they brought with them from Canaan Compare Iudg. 14. 12 19. 2 King 5. 5. but to Benjamin he gave three hundred pieces of silver and five changes of raiment 23 And to his father he sent after this manner z Heb. according to this What Either what went before changes of raiment or what follows ten asses c. ten asses †Heb. carrying laden with the good things of Egypt and ten she asses laden with corn and bread and meat for his father by the way 24 So he sent his brethren away and they departed and he said unto them See that ye fall not out a Or contend one with another each vindicating himself and laying the blame upon his brother by the way 25 And they went up out of Egypt and came into the land of Canaan unto Jacob their father 26 And told him saying Joseph is yet alive and he is governour over all the land of Egypt And †Heb. his Jacobs heart fainted b Or was weakned or failed he fell into a swoon as it is ordinary because of the greatness and suddenness of the news and the conflict of contrary and violent passions raised hereby grief at the remembrance of his former loss and excessive joy for Iosephs recovery and felicity hope that this might be true and fear lest it should be but a fiction of theirs any one of these passions are able to cause a fainting of the Spirits but much more when all meet together especially in an aged person for he believed them not c Partly because of the greatness and strangeness and desireableness of the thing compare Psal. 126. 1. and partly because they were by this very relation convicted of one lye about Ioseph in saying that he was dead and therefore might easily be thought guilty of another 27 And they told him all the words of Joseph which he had said unto them and when he saw the wagons which Joseph had sent to carry him the spirit of Jacob their father revived 28 And Israel said It is enough d I desire no more no greater happiness in this world than to see him Which when I have done I am willing to die Joseph my son is yet alive I will go and see him before I die CHAP. XLVI 1 AND Israel took his journey with all that he had and came to Beersheba and offered sacrifices a Both in thankfulness to God for former favours and especially for Iosephs preservation and happiness and by way of supplication to God for his direction in this great case whether he might leave the promised land of Canaan and go into the idolatrous and impious land of Egypt and for his protection and blessing as well in his journey as in Egypt unto the God of his father Isaac b Whom Isaac honoured and served and who had constantly protected and provided for Isaac and confirmed his covenant with him He mentions Isaac rather than Abraham partly for Isaacs honour to shew that though Isaac was much inferiour to Abraham in gifts and graces yet God was no less Isaacs than Abrahams God and therefore would be his God also notwithstanding his unworthiness and partly for his own comfort because Isaac was Iacobs immediate Parent and had transferred the blessing of the Covenant from Esau to Iacob and the validity of that translation depended upon Isaacs interest in God 2 And God spake unto Israel in the visions of the night c i. e. In that way or manner of visions which God affordeth to men by night and in their sleep See Gen 20. 3. Iob 33. 15 16. Mat. 1. 20. and 2. 13 19. Act. 16 9. and 18. 9 c. and said Jacob Jacob d He doubles the name both in token of his friendship and familiarity with him and to raise Iacobs attention Compare Gen. 22 11. 1 Sam. 3. 10. And he said here am I. 3 And he said I am God the God of thy father fear not e For here were many causes of fear lest he should do evil in forsaking the promised and blessed land and going to a place which had been incommodious to his grandfather Gen. 12. 15. and forbidden to his father
puffed up with the great Gifts which he had now received Comp. 2 Cor. 12. 7. And partly to stir him up to a more lively Exercise of Faith and Prayer which followed God's denial or suspension of his help as it is here expressed which also was attended with desired success hither and thither and Elisha went over 15 And when the sons of the prophets which were * ver 7. to view at Jericho saw him r Or as it is in the Hebrew And the sons of the Prophets who lived in Iericho saw him over-against them from â—…ome Hill where they stood at a convenient distance to observe the Event ver 7. they said s Heb. and they said â—…ither by Revelation or rather by the visible Effects of it which they saw The spirit of Elijah doth rest on Elisha And they came to meet him and bowed themselves to the ground before him s Thereby testifying their Reverence and Subjection to him as Elijah's Successor and their Master and Teacher 16 ¶ And they said unto him Behold now there be with thy servants fifty ‡ Heb. sons of strength strong men t Able to take such a journey let them go we pray thee and seek thy master lest peradventure * Ezek. 8. 3. Act. 8. 39. the spirit of the LORD hath taken him up and cast him upon ‡ Heb. one of the Mountains some mountain or into some valley u They thought either 1. That God had not finally taken him away from them but onely for a time comp 1 King 18. 12. which they heartily desired and therefore easily believed or that God had onely taken away his Soul and that his Body was cast down into some place which they desired to seek that they might give it an honourable Buâ—…ial And he said Ye shall not send 17 And when they urged him till he was ashamed x i. e. To wit to deny them any longer lest they should think his denial proceeded from a neglect of his Master or a contempt of the Sons of the Prophets or a secret content he took in his Masters loss that he might have his Honour and Power Or till they were ashamed because he did so oft and so obstinately deny their Request he said Send They sent therefore fifty men and they sought three days but found him not 18 And when they came again to him for he tarried at Jericho he said unto them Did I not say unto you Go not 19 ¶ And the men of the city said unto Elisha Behold I pray thee the situation of this city is pleasant as my lord seeth but the water is naught and the ground ‡ Heb. causing to miscarry barren y Either it was so Originally at least as to that part of the City where the Colledge of the Prophets was for it is not necessary to understand this of the whole Territory or it became so from the Curse of God inflicted upon it either when Ioshua first took it or afterwards when Hiel Rebuilt it Howsoever upon the Prophets care it grew exceeding fruitful and therefore is commended for its Fertility by later Writers 20 And he said Bring me a new cruse z Partly that there might be no ground of suspition that the Cure was wrought by any natural Vertue of any thing which was or had been in the Cruse before but onely by God's Power and partly that there might be no Legal Pollution in it which might offend God and hinder his Miraculous Operation by it and put salt therein a A most improper Remedy for Salt naturally makes Waters brackish and Lands barren Hereby therefore he would shew That this was Effected solely by the Divine Power which could work either without means or against them And they brought it to him 21 And he went forth unto the spring of the waters and cast the salt in there b Which was in it self idle and ineffectual considering both the quality of Salt and the small quantity of it and the place where it was put the Fountain which quickly works out any thing which is put into it See Levit. 11. 36. but was onely used as a sign of God's Presence and Power which did the thing compare Exod. 15. 25. 2 King 4. 41. and 6. 6. and said Thus saith the LORD I have healed these waters there shall not be from thence any more death c i. e. Hurt or Danger as death is oft used as 2 Cor. 11. 23. to Men or Beasts by drinking of it as formerly or barren land 22 So the waters were healed unto this day according to the saying of Elisha which he spake 23 ¶ And he went up from thence unto Bethel d To the other School or Colledge of Prophets to inform them of Elijah's translation and his succession into the same office and to direct and comfort and stablish them as he saw occasion and as he was going up by the way there came forth little children e Or children or young men as this Hebrew word oft signifies as Gen. 22. 5 12. and 41. 12. 2 Chr. 13. 7. Isa. 11. 6. It is more than probable they were old enough to discern between good and evil as their expression sheweth out of the city f Bethel which was the mother-City of Idolatry 1 King 12. 28 29. Hos. 4. 15. and 5. 8. where the Prophets planted themselves that they might bear witness against it and dissuade the people from it though it seems they had but small success there and mocked him g With great petulancy and vehemency as the conjugaiton of the Hebrew Verb signifies deriding both his Person and Ministry and that from a prophane contempt of the True Religion and a passionate Love to that Idolatry which they knew he opposed and said unto him Go up h Go up into Heaven whither thou pretendest that Elijah is gone Why didst not thou accompany thy Friend and Master to Heaven O that the same Spirit would take thee up also that thou mightest not trouble us nor our Israel as Elijah did thou bald-head i So they mock his Natural infirmity which is a great sin go up thou bald-head k There petition shews their heartiness and earnestness that it was no sudden nor rash slip of their Tongue but a scoff proceeding from a rooted impiety and hatred of God and his Prophets 24 And he turned back and looked on them and cursed them l Nor was this punishment too great for the offence if it be considered that these Children were grown up to some maturity See on v. 23. that their mocking proceeded from a great malignity of mind against God that they mocked not onely a man and an ancient man whose very Age commanded reverence and a Prophet but even God himself and that most Admirable and Glorious Work of God the assumption of Elijah into Heaven which makes it in some degree resemble the sin
If I have eaten †Heb. the strength thereof the fruits thereof without Money y Either without paying the price required by the right owner for the land or by defrauding my Workmen of the wages of their labours or have †Heb. caused the Soul of the owners thereof to expire or breath out caused the owners thereof to lose their life z Killing them that so I might have undisturbed possession of it as Ahab did Naboth 40. Let thistles grow instead of wheat and ‖ Or noisome weeds cockle instead of barley The words of Iob ‖ To wit in answer to his Friends for he speaks but little afterwards and that is to God are ended CHAP. XXXII 1. SO these three men ceased †Heb. from answering to answer Job because he was righteous in his own eyes a i. e. Was self-conceited and obstinately resolved to justifie himself both against God and men therefore they give him over as incorrigible 2. Then was kindled the wrath of Elihu the Son of Barachel the Buzite b Of the Posterity of Buz Nabours Son Gen. 22. 21. of the kindred of Ram c Or of Aram for Ram and Aram are used promiscuously comp 2 Kings 8. 28. with 2 Chron. 22. 5. and Ruth 4. 19. with Mat. 1. 3. Others of Abraham who as he was called Abram possibly was at first called onely Ram. His Pedegree is thus particularly described partly for his honour because his speech declares him to be both a wise and a good Man and principally to evidence the truth of this History which otherwise might seem to be but a Poetical fiction against Job was his wrath kindled because he justified †Heb. his Soul himself rather than God d He justified himself not without reflection upon God as dealing too severely with him and denying him that hearing which he so passionately desired He took more care to maintain his own innocency than God's glory 3. Also against his three friends was his wrath kindled because they had found no answer e To Iob's allegations and arguments as to the main cause and yet had condemned Job f As an Hypocrite or ungodly Man 4. Now Elihu had †Heb. Expected Iob in words waited g With Patience as the word notes till Job h Add and his three Friends as appears from the following words It is a Synecdoche whereof instances have been given before had spoken because they were †Heb. Eldâ—…or daâ—…s elder than he i And therefore he expected more satisfaction from them and gave them the precedency in the discourse Wherein he shewed his prudence and modesty 5. When Elihu saw that there was no answer in the mouth of thâ—…se three men then his wrath was kindled 6. And Elihu the son of Barachel the Buzite answered and said I am †Heb. 〈◊〉 of 〈◊〉 young and ye are very old wherefore I was afraid k To wit of discovering my weakness and folly and of being thought forward and presumptuous and †Heb. â—…ared durst not shew you mine opinion 7. I said * Ch. 12. 12. Days l i. e. Multitude of days by comparing the next Clause of the Verse Or men of days i. e. of many days or years old men should speak m To wit wisely and pertinently as the next words limit it and multitude of years should teach wisdom n Should instruct us that are younger in the paths of wisdom and concerning the wise counsels and ways of God about which the present controversie lay 8. But o Or surely It must be confessed there is a spirit p To wit which gives him understanding as is easily and fitly gathered out of the last words of the Verse And this is to be understood either 1. of the humane Spirit or reasonable Soul which is in every man So the sense of the place is Every man as a man whether old or young hath a reasonable Soul by which he is able in some measure to discern between Good and Evil and to judge of mens Opinions and Discourses And therefore I also may venture to deliver my Opinion Or 2. of the Spirit of God the latter Clause being explicatory of the former according to the manner So the sense is I expected a true and full discovery of the truth in this controversie from persons of your years Wisdom and Experience But upon second thoughts I consider that the knowledge of these deep and divine Mysteries is not to be had or expected from any man as such though never so aged or wise but onely from God's Spirit which alone knoweth the deep things of God And this Spirit he saith is in man not in every man for the words are not universal but indefinite and man in this Branch is no larger than them who receive divine inspiration in the next Branch And so the sense is God is pleased to give his Spirit unto Mankind unto men of all ages and qualities as he pleaseth and having given it in some measure to me I may take the boldness to utter my thoughts in man and * Ch. 35. 11. 38. 36. Prov. 2. 6. Eccles. 2. 26. Dan. 1. 17. 2. 21. Jam. 1. 5. the inspiration of the Almighty q i. e. God's Spirit or the gracious Gifts thereof breathed or iâ—…fused into man's Soul by God giveth them understanding r To wit in divine and spiritual matters which are the matter of this Debate and Book 9. Great men s i. e. Men of eminency for age or learning or dignity and power such as Iob's three Friends seem to have been are not always wise neither doth the aged understand judgment t What is just and right Or the judgment of God and the methods and reasons of his administrations 10. Therefore I said u Within my self and now I say it with my mouth Hearken to me x Thou Iob especially who art more nearly concerned to whom therefore he speaketh in the Singular Number and thy Friends with thee I also will shew mine opinion 11. Behold I waited y With silence and patience and diligent attention which therefore I now expect from you for your words I gave ear to your †Heb. understandings reasons z Or reasonings Heb. understandings or minds the depth and strength of your Discourses your most intelligent and forcible Arguments against Iob I searched and examined them to the bottom whilest ye searched out †Heb. words what to say a Whilest you put your Inventions upon the rack and studied to find out all that could be said against him and to furnish your selves with the most convincing words and reasons 12. Yea I attended to you and behold there was none of you that convinced Job b By solid and satisfactory answers to his Assertions and Allegations or that answered his words 13. Lest ye should
with a variety of senses we have onely hinted the senses which in our judgment have seemed fairest and least constrained and shortly shewed the consonancy of them to other Scriptures We have avoided all Polemical discourses as no way proper to our design and very rarely hinted those practical conclusions which have arose from the Text when opened the most we have done of that nature is in our discourses upon the Parables Our Reverend Brother designing but two Volumes and the first to end with the Song of Solomon tho since it hath been determined to conclude it with the Prophet Isaiah that all which he lived to finish might be comprehended in one Volume had an hard task to contract his discourses so as to bring them within that compass and thereby was necessitated not to give the entire sense of each verse in his notes but onely of those words or Terms in the verse which he conceived to stand in need of explication referring by letters in the Text to the parts of the Commentary This was not necessary in such parts of the Scripture where the entire sense of the whole Text is given Nor indeed as to some parts is it possible such we mean as are opened harmonically Of which nature are the three first Evangelists It is confessed by all that the Evangelists make up but one entire History tho some of them have some things which the others have not and they seldom agree in the phrases and circumstances of any one piece of History This made it reasonable that with the Interpretation of one Evangelist should be joyned what the others had with reference to the same piece of History Which method hath been accordingly pursued being the same in which the most Iudicious Mr. Calvin and others have gone before us nor indeed could any other course have been taken without a needless writing the same things over again so as that in our Notes upon Mark we have only enlarged in the explication of what he hath which we did not meet with before in Matthew and in the explication of Luke we have onely opened what he hath which was not in Matthew or Mark where they all three concurred or but two of them concurr'd in any story we have opened what they all or both say in our Notes upon the first of them and when we have come to it again in one or both the other we have onely referred to our former Notes John having little which the other Evangelists have we have considered by himself mostly yet sometimes taking in something from him where we found it completory of any thing related by the other Evangelists In magnis voluisse sat est We cannot say that we have left no room for others to come after us and add to or correct what we have said But this we can say in truth that we have not willingly baulked any obvious difficulty and have designed a just satisfaction to all our Readers and if any knot yet remain untied we have told our Readers what hath been most probably said for their satisfaction in the untying of it If it had pleased God to have lent a little longer life to our Reverend Brother the work had very probably been done to greater advantage and more general satisfaction We are but entred upon his Harvest and have wanted his sickle we cannot pretend to any double portion of his Spirit His mantle dropt from him before he was Translated we mean his Synopsis we have taken that up out of that great work of his we have taken so much as we judged proper for his design in this work and made use of a great number of other Authors some of which he left out or very little considered in his Synopsis upon design to make a further use of them in this English work as thinking their labours more proper for this then his other work Our design good Reader was not to tell thee how the Fathers interpreted Texts Aquinas Justinianus and others have done that work nor yet to tell thee any Grammatical niceties or what learned men have critically noted upon Terms or Phrases that is done in the Synopsis Criticorum Nor yet to tell thee what conclusions of Truth may be raised from the verses that hath been done profitably upon many books of Scripture by Mr. Dickson Hutchinson Fergusson Guild Durham and some others much less to handle the controversies that have risen from any portion of Scripture Our work hath been onely to give thee the plain sense of the Scripture and to reconcile seeming contradictions where they occurred and as far as we were able to open Scripture by Scripture which is its own best Interpreter comparing things Spiritual with Spiritual That thy Faith might not stand in the wisdom of men but in the wisdom and power of God If we have reached this end it is all we aimed at if thou gettest any good by what we have done Remember thy Sacrifice is due at another Altar even his who ministreth seed to the sower who both watereth the furrows of the field and blesseth the springing of the Corn let him have the Praise and we onely thy Prayers that we may live an useful Life and dye an happy Death and attain to the Resurrection of the Dead in which we shall all see and understand more perfectly then we yet do Mr. POOL'S English Synopsis OF ANNOTATIONS UPON THE HOLY BIBLE Collected out of the Latin Synopsis Criticorum and divers other Learned Interpreters and Accommodated to the use of Vulgar Capacities GENESIS The ARGUMENT THis Book is called Genesis i. e. Generation or Birth giving an accompt of passages during 2300 years and upwards viz. From the Creation of all things to the death of Joseph In which History Moses by Divine inspiration treats of the Creation of the World with all the parts and uses in it and of it but chiefly of Man who alone was made after God's Image where he lays down God's concessions and prohibitions to him and Man's Transgressioâ—… together with the woful effects and the remedy of them in the promise of a Saviour The Original Progress and Preserâ—…ion of the true Church springing from Abel and carried on by Seth Enoch c. And the ground and rise of Apostasiâ—… begun in Cain and carried on by his posterity separating themselves from the Holy Seed till by their monstrous provocations they had brought an universal Deluge to destroy all mankind from off the Earth excepting only Noah and his Family out of which as the Church did again spring forth so another cursed race carrying on the former enmity to a greater height not only fell into Idolatry after it had continued a considerable time in Sem's race but breaking out into all Outrages and Tyrannical oppressions it was almost extinct among those numerous Nations that Noah's Posterity sprang out into But God calling Abraham into the Land of Promise who was an Idolater in Chaldea and giving him Temporal and
unclean see on chap. 7. 2. Levit. 11. 2. c. 21. And the Lord smelled †Heb. a savour of rest a sweet savour x i. e. Graciously accepted the Person and Faith and Praise-offering of Noah and was as well pleased therewith as men use to be with a sweet smell and the Lord said in his Heart y i. e. Determined within himself and expressed so much to Noah The Hebrew preposition el sometimes signifies in as Gen. 6. 6. 1 Sam. 27. 1. Others said to his Heart i. e. spake to the Heart of Noah who is mentioned ver 20. To speak to the Heart in Scripture use signifies to comfort I will not again curse the ground z i. e. The whole Earth with this kind of curse with another deluge Otherwise God doth not hereby tye his hands that he may not either destroy a particular Land by a deluge which hath been done since or destroy the World by Fire when he sees fit as he hath declared he will do any more for mans sake for the * Chap. 6. 5. Matth. 15. 19. imagination of mans Heart is evil a The reason is this since all mens Hearts are naturally corrupt and from that filthy spring wicked actions will be continually flowing forth into the World and consequently if I should be severe to punish men according to their sins I should do nothing but send one deluge after another Or these words may be joyned with the former and the sense may be this I will not again destroy the Earth with a deluge for mans sake or for mans sin or because the imagination c. i. e. because his heart is corrupt and his actions are agreeable to it which was the cause of the last deluge Or the particle chi may be rendred although as it is frequently taken as Exod. 5. 11. and 13. 17. and 34. 9. Ios. 17. 13. Psal. 25. 11. and 41. 5. and so the sense is plain I will not again destroy the Earth although the imagination c. i. e Although I have just cause to do so from his youth Neither will I again smite b i. e. Kill or destroy as the word smiting is taken Exod. 21. 18. Numb 14. 12. and 35. 16. Deut. 28. 22 27. Amos 4. 9. any more every thing living as I have done ‖ Or From his very childhood and infancy as the Chaldee and Greek interpreters Translate it 22. †Heb. as yet all the days of the Earth While the Earth remaineth c In this estate For though it seems probable that the substance of the Earth will abide for ever after the dissolution of the World by fire yet that will be in another manner and for other purposes and then there will be no need of Seed-time or Harvest c. Seed-time and Harvest and Cold and Heat and Summer and Winter and Day and Night d Which distinction in a manner ceased in the Ark the Heavens being covered and all its lights eclipsed by such thick and black Clouds as never were before noâ—… since shall not cease CHAP. IX 1. AND God blessed a i. e. Renewed the old blessing and grant made chap. 1. 28. which might seem to be forfeited and made void by mans sin and by Gods Judgment consequent upon it Noah and his Sons and said unto them * Chap. 1. 28. and 8. 17. be fruitful and multiply and replenish the Earth 2. And the fear of you and the dread of you shall be upon every Beast of the Earth and upon every Fowl of the Air upon all that moveth upon the Earth and upon all the Fishes of the Sea ‖ Before they loved and reverenced you as Lords and Friends now they shall dread you as Enemies and Tyrants into your hand are they delivered * For your use and service I restore you in part to that Dominion over them which you for your sins have forfeited 3. Every moving thing b Which is wholesome and fit for food and clean An exception to be gathered both from the nature of the thing and from the distinction of clean and unclean Beasts mentioned before and afterwards that liveth c This is added to exclude the use of those Creatures which either died of themselves or were killed by wild Beasts which is here forbidden implicitely and afterwards expresly See Exod. 22. 31. Levit. 22. 8. shall be meat for you d It is not a command that we must but a permission that we may eat of them A grant possibly given before the Flood but now expressed either because the former allowance might seem to be forfeited or because as men now grew more infirm and needed better nourishment so the Earth was grown more feeble by the Flood and its fruits yeilded less and worse nourishment even as the * Chap. 1. 29. green herb have I given you all things †Understand this with the limitation above mentioned The green Herbs were given before chap. 1. 29. 4. * Levit. 17. 14. Deut. 12. 23. Act. 15. 20. But Flesh with the †Heb. Soul Life thereof e i. e. Whilst it lives or taken from the Creature before it be quite dead Which was an antient practice and an effect either of luxury or cruelty which is the blood thereof f i. e. Which life or soul hath its seat in and its support from the blood and the spirits contained in it It is certain Blood is the thing which is here principally minded and forbidden and so the words may be thus translated and understood but flesh i. e. the Flesh of living Creatures hereby allowed you with the Life thereof that is to say with the blood thereof wherein its life consists Or But Flesh whilst it hath in it its Life or Soul or which is all one its Blood shall you not eat g God thought fit to forbid this partly that by this respect shewn to the blood of Beasts it might appear how sacred a thing the blood of man was and how much God abhorred the sin of Murther and principally because the Blood was reserved and consecrated to God as was the means of atonement for man which reason God himself gives Levit. 17. 11 12. and did in a special manner represent the Blood of Christ which was to be shed for the Redemption of mankind 5. And * Or For as the particle is oft taken This being the reason of the foregoing prohibition surely your blood of your †Heb. Souls Lives h Or Of your Souls i. e. Of your persons the word Soul being oft put for Person Or your Blood which is for your lives i. e. which by the spirits it generates is the great preserver and instrument of your lives and of all your vital actions and the great bond which ties your Souls and Bodies together The sense of the place is If I am thus carefull for the blood of Beasts
read the words thus and Casluhim and Caphtorim out of whom came Philistim But this seems forced nor is it necessary For the place may be thus read without any Parenthesis and Casluhim out of whom came the Philistim and Caphtorim which two latter were Brethren both the Sons of Casluchim and so might at first dwell together whence their Names are promiscuously used one for another and the Caphtorims are said to dwell in Azzah or Gaza the known seat of the Philistins Deut. 2. 23. Afterwards they might be divided first in their dwellings then in their Affections and War one against another and the Caphtorims seem to have subdued and enslaved the Philistins and carryed them into their Countrey whom therefore God is said to bring and deliver from Caphtor Amos 9. 7. and the Caphtorims either then or afterward might be destroyed and extirpated by the hand of God or Men whence the Philistines in after times are called the remnant of the Countrey of Caphtor Ier. 27. 4. and Caphtorim 15. And Canaan begat †Heb. Tzidon Sidon his First-born a The Father of the People and builder of the City of Sidon Ios. 11. 8. and 19. 28. and Heth b Of whom came the Hittites Ios. r. 4. and 9. 1 c. 16. And the Iebusite ‖ Of this and the other People following see Ios. 18. 22 28. 2 Chron. 13. 4. Isa. 49. 12. Ezek. 27. 8 11. Amos 6. 2 14. c and the Amorite and the Girgasite 17. And the Hivite and the Arkite and the Sinite 18. And the Arvadite and the Zemarite and the Hemathite And afterward were the Families of the Canaanites spread abroad c Dispersed in the several quarters of the Land who before they grew so numerous dwelt together in the same place 19. And the Border of the Canaanites was from Sidon d i. e. The City and Countrey of Sidon on the North-West as thou comest to Gerar unto †Heb. Azzâ—…h Gaza e On the South-West As thou goest unto Sodom and Gomorrha and Admah and Zeboim f On the South and South-East even unto Lasha g On the North-East 20. These are the Sons of Ham after their Families after their Tongues in their Countreys and in their Nations 21. Unto Shem also the Father of all the Children of Eber h i. e. Of the Hebrews the only Church and People of God when Moses wrote who are called Eber Numb 24. 24. as here the Children of Heber And he is here called the Father of them peculiarly though he had other Children because he was their Father not only by natural Generation but also in respect of the Promise of God which was conveyed to them through Shems hands and of that Faith and Holiness wherein he was their Predecessor and eminent pattern Even as Ham though he had other Sons is specially called the Father of Canaan Gen. 4. 22. Because his Fathers curse rested upon him v. 25. Object Eber had many other Children here Recorded and therefore in that sense Shem was not the Father of all the Children of Eber. Answ. Though Eber had other Children yet none are called in Scripture the Children of Eber or which is all one the Hebrews but Abrahams Posterity even as though Abraham had divers other Children yet the Israelites are in many places peculiarly called the Children of Abraham And the ungodly Jews when they degenerate from God and Godliness God takes away their name and denyeth them to be Iews Rom. 2. 28. and calls them Sodomites Esa. 1. 10. And therefore no wonder if Ioktan and his Posterity having as it is probable forsaken their Fathers God and turned Idolaters be here disowned as Bastards and blotted out of the honourable Catalogue of the Children of Heber See Rom. 9. 8. the ‖ Or the Elder Brother c. Brother of Iapheth i Iapheth alone is here mentioned as his Brother and not Ham because he was deservedly shut out from Shems blessing pronounced by Noah and was accursed of God whereas Iapheth was partaker with Shem both in the piety exercised towards their Father and the blessing thereupon pronounced The word Brother being often applied to persons alike in condition disposition or manners See Gen. 49. 5. the Elder k Though the words in Hebrew may seem ambiguous yet other Texts make it probable that Iapheth was the Elder For Noah began to beget Children in his five hundredth year Gen. 5. 32. And Shem was not born till two years after the Flood Gen. 11. 10. Therefore he was not the Eldest And Ham is concluded not to be Eldest from Gen. 9. 24. Of which see the notes there if so Iapheth must be the Eldest And Shem is generally named first not because he was the First-born but because he had the priviledges of the First-born and was chief in Dignity and Authority in the Church of God even to him were Children born 22. The * 1 Chro. 1. 17. Children of Shem Elam l Of whom came the Elamites or Persians See Gen. 14. 9. Isa. 2. 21. Ier. 49. 34. Dan. 8. 2. Acts 2. 9. and Asshur m The Father of the Assyrians See ver 11. and †Heb. Arpachshad Arphaxad n Of whom the Chaldeans as many conceive or as others the Inhabitants of that part of Assyria from him called Arphaxitis which Ptolomy corruptly calls Arrapachitis and Lud o The Father of the Lydians a well known People in Asia the less and Aram p Of whom the Syrians known by the Names of Aramites both in Sacred and other Authors Compare with this Gen. 22. 21. 23. And the Children of Aram Uz and Hul and Gether and Mash 24. And Arphaxad begat †Heb. Shâ—…lah * Chap. 11. 12. Salah And Salah begat Eber. 25. * 1 Chro. 1. 19. And unto Eber were born two Sons And the Name of one was Peleg for in his days q Either 1. In the time of his Birth whence he was so called Or 2. Afterwards in the time of his Life So his Father gave him this Name by the Spirit of Prophesie sore-seeing this great event and the time of it This being no unusual thing in Scripture as we shall hereafter see to give Prophetical Names to Children And thus there is a longer and more convenient space left for the Peopling of the World and ripening of things for the general dispersion and habitation of the Earth was the Earth divided r First in Language and then in Habitations and his Brothers Name was Ioktan 26. And Ioktan begat Almodad s From him and the rest of Ioktans Sons here mentioned come Either 1. The various Nations of Iedia as most think Or rather 2. The several People that live in the innermost parts of Arabia who profess themselves the Posterity of Iâ—…tan and have a City near Micca called Iectan And the Hâ—…merites one sort of them are deduced from him
of Ur of the Caldees to give thee this land to inherit it 8 And he said Lord GOD whereby shall I know p He asks a sign not out of distrust of God's promise for he was strong in faith Rom. 4. 20. but for further assurance and confirmation of it And such an asking of a sign was not an unusual practise with good men as Iud. 6. 37. 2 King 20. 8. nor are they reproved for it but on the contrary Ahaz was commanded to ask a sign and reproved for not asking it Isa. 7. that I shall inherit it 9 And he said unto him Take me ‖ Take and offer at my command and for my service an heifer of three years old q At which time it is perfect in stature and strength and therefore fittest for God's service and a shee-goat of three years old and a ram of three years old and a turtle-dove and a young pigeon r This and the other Creatures here following and sacrifices are the same which afterwards were prescribed in the Levitical Law 10 And he s i. e. Abram who by divine instinct and precept did all this which here follows took unto him all these and divided them in the midst t Into two equal parts This was done for two reasons 1. To represent the torn and distracted condition in which his seed was to ly for a season 2. To ratifie God's covenant with Abram and his seed for this was a rite used in making covenants as appears both from Scripture Ier. 34. 18. and other Authors and laid each piece one against another u Partly to encourage hope that God would in his time put those parts together and unite those dry bones to which the Israelites are compared Ezek. 37. and cloth them with flesh and partly that the persons entring into covenant might pass between those parts and so testifie their union and conjunction in one and the same sacrifice Either because there were two Birds and the one was laid against the other which answered to the division of the larger Creatures or because they belonged not to the Ceremony of the Covenant but were for the use of sacrifice wherein they were to be offered whole as afterwards was prescribed Levit. 1. 15 17. but the birds divided he not x. 11 And when the fowls came down upon the carcasses y To devour them whereby he signifies either 1. The disturbance and distraction which good men are exposed to in the service of God from evil Spirits and men or rather 2. The great peril of Abrams posterity who were not only torn in pieces like these sacrifices but even the remainder of them were likely to be devoured by the Egyptians whose King is compared to an Eagle the chief of the Birds of prey Ezek. 17. Abram drove them away z By the blast of his mouth as the Hebrew word signifies representing Abrams conquest over all his Enemies by Faith and Prayer whereby he engaged God to be the preserver and deliverer of his people 12 And when the Sun was going down a deep sleep fell upon Abram a Partly natural from his labour in killing and sacrificing those creatures and partly sent upon him from God to make way for the following representation and lo an horror of great darkness fell upon him b i. e. He seemed to be covered with a dreadful darkness which was either 1. A Token of God's special presence compare 1 King 8. 12. Or 2. A signification of the distressed and doleful condition of Abram's seed for darkness in Scripture is frequently mentioned as an emblem or sign of great misery as Psal. 88. 6. and 107. 14 c. 13. And he said unto Abram Know of a surety * Act. 7. 6. that thy seed shall be a stranger in a land that is not theirs c i. e. In Canaan and Egypt for though Canaan was theirs by promise to be fulfilled in after times yet it was not theirs by actual donation and possession but they were strangers in it Gen 17. 8. Psal. 105. 11 12. and shall serve them and * Exo. 1. 11. they shall afflict them four hundred years d Exactly 405 years but a small sum is commonly neglected in a great number both in sacred and prophane writers There were 430 years between the first promise or between the renewing and confirming of the promise by the gift of Isaac and Israels going out of Egypt or God's giving of the Law Exod. 12. 40. Gal. 3. 17. but part of this time Abraham with his Son Isaac lived in much honour and comfort but after Isaac grew up the affliction here mentioned began with Isaac in Canaan and continued to him and his posterity in Egypt till this time was expired 14. And also that nation whom they shall serve e i. e. Egypt the principal seat of their servitude and the instrument of their sorest bondage will I judge f i. e. Punish as that word is used Psal. 51. 6. Obad. v. 21. and elsewhere and afterward * Exo. 12. 36. Psal. 105. 37. shall they come out with great substance g The accomplishment whereof see Exod. 3. 22. and 11. 2. and 12. 35 37. 15. And thou shalt go to thy Fathers h i. e. Either 1. Into Heaven where thy godly progenitors are gone Or 2. Into the state of the dead where all thy Fathers are gone before thee This may seem more probable at least in this place partly because this or the like phrase is indifferently used concerning good and bad men See Gen. 25. 8. Psal. 49. 19. partly because this phrase is so expounded Act. 13. 36. He i. e. David was laid to his Fathers and for that is saw corruption partly because some of Abram's Fathers and particularly Nahor his grand-father who lived and dyed an Idolater cannot with any warrant from Scripture be presumed to be gone to the place of blessedness in their Souls in peace * Free from those afflictions which shall come upon thy posterity after thy decease thou shalt be buried in a good old age 16 But in the fourth generation i In the end of the 400 years mentioned v. 13. a generation being at that time reckoned at one hundred years or thereabouts Or in the fourth generation numbred from their going into Egypt or from their leaving Canaan which may possibly be implyed by these words they shall come hither So Caleb was the fourth from Iudah and Moses the fourth from Levi and so doubtless many others they shall come hither again for the iniquity of the Amorite k i. e. Of the people inhabiting Canaan And the Amorites one of those people v. 21. are here put for all the rest as Gen. 48. 22. 1 King 21. 26. 2 King 21. 2. Amos 2. 10. either because they were the greatest and stoutest of all Amos 2. 9. or because Abram dwelt among that people Gen. 13. 18.
This suits well with the nature of the thing for both the fruitfulness and the barrenness of Egypt depended under God upon the increase or diminution of the waters of that River seven well-favoured kine d Which when they appeared in dreams did portend in the opinion of the learned Egyptians the years or times to come and them either good or bad according to their quality and fat-fleshed and they fed in a medow 3 And behold seven other kine came up after them out of the river ill-favoured and lean-fleshed and stood by the other kine upon the brink of the river e Which shews how sparingly the river overflowed the Lands 4 And the ill-favoured and lean-fleshed kine did eat up the seven well-favoured and fat kine So Pharaoh awoke 5 And he slept and dreamed the second time and behold seven ears of corn f Which are fit and proper resemblances of the thing here intended both because the fertility of a Land doth mainly consist in the abundance and goodness of these and because ears of Corn appearing to any in a dream did in the judgment of the Egyptian wise-men signifie years as Iosephus notes came up upon one stalk †Heb. â—…at rank and good 6 And behold seven thin ears and blasted with the East-wind g A boisterous wind and in those parts of the World very pernicious to the fruits of the Earth Ezek. 17. 10. and 19. 12. Hos. 13. 15. sprang up after them 7 And the seven thin ears devoured the seven rank and full ears and Pharaoh awoke and behold it was a dream h Not a realthing as Pharaoh in his sleep imagined it to be Heb. behold the dream i. e. The dream did not vanish as dreams commonly do but was fixed in his mind and he could not shake it off by which he saw that it was no common or natural but a divine and significant dream 8 And it came to pass in the morning that his spirit was troubled i Because he understood not the meaning of it and dreaded the consequences of it Compare Gen. 40. 6. Dan. 2. 1 3. Matth. 27. 19. and he sent and called for all the Magicians k Whose profession it was to discover secret and future things which they did either by the observation of the Stars or by other superstitious practises and the help of evil spirits See Exod. 7. 11 and 8. 19. Dan. 2. 2 10. of Egypt and all the wise men l Who were conversant in the study of nature and by reason of their great sagacity did oft-times make happy conjectures thereof and Pharaoh told them his dream m He calls them both one dream either because they seemed to portend the same thing or because they were the product of one night and were divided onely by a very little interruption but there was none that could interpret them unto Pharaoh 9 Then spake the chief Butler unto Pharaoh saying I do remember my faults n Not against Ioseph by ingratitude but against the King by which expression he both acknowledgeth the Kings justice in imprisoning him and his clemency in pardoning him this day 10 Pharaoh was wroth with his servants and put me in ward in the captain of the guards house both me and the chief baker 11 And we dreamed a dream in one night I and he we dreamed each man according to the interpretation of his dream * Of which phrase see on Gen. 40. 5. 12 And there was there with us a young man an Hebrew servant to the captain of the guard and we told him and he * chap. 40. 12. c. interpreted to us our dreams to each man according to his dream he did interpret 13 And it came to pass as he interpreted to us so it was me he o Either 1. Pharaoh But then he would have mentioned either his name or title and not have spoken so slightly and indecently of him Or rather 2. Ioseph of whom he spake last and who is here said to restore the one and to hang the other because he foretold those events as Ieremy is said to pull down and destroy those Nations Ier. 1. 10. whose destruction he did onely foretell restored unto mine office and him he hanged 14 * Psal. 105. 20 The Pharaoh sent and called Joseph and they †Heb. made him run brought him hastily out of the dungeon †Or Prison by a Synecdoche of the part for the whole For it is not probable that Ioseph who was now so much employed and entrusted with all the affairs of the prison and Prisoners Gen. 39. 21 22 23. should still be kept in the dungeon properly so called and he shaved himself p For till then he suffered his hair to grow as the manner was for persons in prison or under great sorrow 2 Sam. 19. 24. But to appear in a mournful dress before the King was not convenient nor usual Compare Esth. 4. 4. and changed his raiment and came in unto Pharaoh 15 And Pharaoh said unto Joseph I have dreamed a dream and there is none that can interpret it and I have heard say of thee that ‖ Or when thâ—…s hearest a dream thou canst interpret it thou canst understand a dream to interpret it 16 And Joseph answered Pharaoh saying it is not in me q I cannot do this by any power or vertue or art of my own for I am but a man as your Magicians are but onely by inspiration from the great God Thus he gives the honour from himself unto God and leads Pharaoh to the knowledge of the true God For the phrase compare Matth. 10. 20. 1 Cor. 15. 10. God shall give Pharaoh an answer of peace ‖ Or May God give c. It is my desire that God would vouchsaâ—…e to Pharaoh a comfortable and happy answer 17 And Pharaoh said unto Joseph In my dream behold I stood upon the bank of a River 18 And behold there came up out of the river seven kine fat-fleshed and well-favoured and they sed in a medow 19 And behold seven other kine came up after them poor and very ill-favoured and lean-fleshed such as I never saw in all the land of Egypt for badness 20 And the lean and the ill-favoured kine did eat up the first seven fat kine 21 And when they had †Heb. come to the inward parts of them eaten them up it could not be known that they had eaten them r They seemed to be neither fatter in the flesh nor fuller in their bodies As many times in Famine men eat much but are not satisfied because God withdraws his blessing from it by which alone it is that meat nourisheth us but they were still ill-favoured as at the beginning So I awoke 22 And I saw in my dream and behold seven ears came up in one stalk full and good 23 And behold seven ears ‖ Or small withered thin and
both Josephs children are comprehended in Jacobs blessing 2. In the distinctness and clearness of them For that land of Canaan which was transmitted to Isaac and to Jacob onely in the general was now in some sort particularly distributed to Joseph and to the rest of his brethren as afterwards it was by Joshua 3. in the nearness of the accomplishment Now there was a more likely prospect of the multiplication of their seed then there was to Abraham or Isaac and in not very many years after this they multiplied to astonishment and drew nearer to the possession of the promised land 26 The blessings of thy father have prevailed above the blessings of my progenitors s The blessings which I thy Father have conferred upon thee are much more considerable than those which I received from my father Isaac or from my grandfather Abraham unto the utmost bound of the everlasting hills t These words seem to note the duration of Josephs blessing that it should continue even to the bounds of the everlasting or lasting or antient hills i. e. as long as the most solid and stable mountains shall last i. e. for ever Perpetuity is described by the continuance of the Mountains as Isa. 54. 10. or of the Sun and Moon as Psal. 72. 5 7 17. or of the heavens and earth as Mat. 5. 18. In the foregoing words of this verse he commends these blessings from their excellency above all former blessings and here he commends them from their durableness they shall be ‖ Or let them be For this may be a prayer to God that these blessings may be constant and perpetual on the head of Joseph and on the crown of the head of him that was separate from his brethren u So he was when he was sold into Egypt and abode there in the court when his brethren were in Goshen or the crowned of or among his brethren i. e. who though he was once scorned and trampled upon by his brethren yet now is highly honoured and advanced above them Others the Nazarite of or among his brethren as he may be called either for his purity and sanctity or for his eminency and dignity But we must remember that the Nazarites were as yet unknown being instituted long after this time 27 Benjamin shall ravine as a wolf x He notes the warlike and fierce disposition and carriage of that Tribe Instances whereof we have Judg. 3. 15. and 19. and 20. 1 Sam. 12. and 14. and 15. in the morning he shall devour the prey and at night he shall divide the spoil y This may be understood either of the same wolf which in the morning being more hungry and greedy devours his prey alone but in the evening being in some measure satisfied is content that his brethren should share with him Or rather of several sorts of wolves whereof some hunt and devour alone others hunt in couples or troups and these divide the prey among themselves He mentions both morning and evening because these are the two seasons when the Wolves prey and to note that this would be Benjamins carriage both in the first and last times of that Tribe as indeed it was 28 All these are the twelve tribes z i. e. The Heads and Parents of the Twelve Tribes A Metonymy of the effect The Tribes are generally accounted Twelve though they were Thirteen because the Land was divided onely into Twelve parts Levi having no distinct part of his own of Israel and this is it that their father spake unto them and blessed them every one according to his blessing a i. e. According to that blessing which God in his purpose had allotted to each of them which also he manifested unto Iacob by his Spirit Object There is no blessing here given to Reuben Simeon and Levi but rather a curse how then is he said to bless every one of them Answ. He blessed them all implicitly and really though not expresly or in words because he gave each of them a part in Canaan and his taking away from Reuben onely the right of the first-born plainly supposeth that he left him his single portion and inheritance And he might well be said to bless them all because he left them all an interest in Gods Covenant one article whereof was the giving of Canaan or part of Canaan to them and this was an earnest of the other branches or articles of it Though it is probable he also added some short blessing or prayer to God for his blessing upon them all he blessed them 29 And he charged them and said unto them I am to be gathered unto my people * chap. 47. 30. bury me with my Fathers b In Canaan Whereby he designed to withdraw their minds from Egypt and fix them upon Canaan in the cave that is in the field of Ephron the Hittite 30 In the cave that is in the field of Machpelah which is before Mamre c He describes it so particularly both for their direction because they had been some years absent thence and to express how much his heart was set upon this matter and thereby to oblige them to the more careful performance of his command in the land of Canaan * chap. 23. 10. which Abraham bought with the field of Ephron the Hittite for a possession of a burying-place 31 * chap. 23. 19. 25. 9. There they buryed Abraham and Sarah his wife there they buried Isaac and Rebekah his wife and there I buried Leah 32 The purchase of the field and of the cave that is therein was from the children of Heth. 33 And when Jacob had made an end of commanding his sons d To wit concerning the place of his burial Whilest he was employed in that most solemn and religious work of blessing his children in the name and by the Spirit of God he used as reverend a posture as his infirm Body would permit and therefore is supposed to sit upon his beds side with his feet hanging downwards And when he had finished that great work and wearied himself with so long speech delivered with a most raised and affected mind he composed himself to rest and waited for the comfortable approach of his death which speedily followed it he gathered up his feet into bed e and yielded up the ghost and was gathered unto his people CHAP. L. 1 AND Joseph fell upon his fathers face a And doubtless closed his eyes as God had promised Gen. 46. 4. which may be implyed in this generall phrase and wept upon him and kissed him 2 And Joseph commanded his servants the Physitians to imbalm his father b The dead Corps of his Father with Spices and Oyntments and other things necessary for the preservation of the body from putrefaction as long as might be This Ioseph did partly because he would comply as far as he could with the Egyptians whose custom this was from whom also
think she spake to the Child whom she calls her Spouse as some late Rabbins affirm the Infant used to be called when it was circumcised though they bring no competent proof for this usage or her Son as the Hebrew word chathan signifies But indeed that signifies onely a Son-in-law as 1 Sam. 18. 18. which is not true nor proper here Yet some make these to be the form or solemn words used in circumcision thou art a spouse or a Son of bloods to me i. e. made so to me by the blood of Circumcision But it doth not appear that this was the usual form Nor was it likely that she being a Midianitish not an Hebrew Woman and doing this suddenly and in a rage should be so expert to know and so punctual to use the right form of words when she did not use a fit and decent carriage in the action as appears by her casting it at his feet It is therefore more probable she spoke thus to her Husband And because she durst not accuse God the author of this work she falls foul upon her Husband as the occasion of it and as a costly and bloody Husband to her whose endangered Life she was forced to redeem with blood even the blood of her little Child by which as he received a new Life after a sort so she did anew and the second time espouse him whence she calls him chatban which properly signifies a spouse not an husband 26 So he let him go l Or. He i. e. God or the destroying Angel sent from God departed from him i. e. from Moses and removed the tokens of Gods indignation the sickness or stroke laid upon him then she said A bloody husband thou art because of the circumcision m She both repeats and amplifies her former censure and reproacheth not onely her Husband but also Gods Ordinance Which perverse and obstinate spirit her Husband observing in her and wisely forecasting how much disturbance she might give him in his great and difficult work in Egypt he thought fit to send her and her Children back to her Father as appears from Exodus 18. 1 2 3. In the Hebrew it is because of the circumcisions to wit of her two Sons who possibly were both circumcised at this time though it be not so expressed but one being mentioned for an example we are left to suppose the like concerning the other Or the circumcision of this Child brings the other to her remembrance and so she upbraids him with both Onely this doth more provoke her then it seems the other did because she was forced to do this speedily and with her own hands and that to a tender Infant whereas the elder peradventure was circumcised when he was more grown and strong and able to bear the pain Let none think it strange that Zipporah should quarrel so much at circumcision because the Midianites were descended from Abraham and therefore were circumcised For if they were so it was done when they were grown up about the 13th year of their age from the example of Ihmael who was circumcised at that age But indeed it is more likely that those people being cast out of Gods Covenant as to the benefit of it would and did in a little time throw off the sign of it as having much more of pain and danger in it then of use and priviledge 27 And the LORD said to Aaron Go into the wilderness to meet Moses And he went and met him in * chap. 3. 1. the mount of God and kissed him 28 And Moses told Aaron all the words of the LORD who had sent him and all the signs which he had commanded him 29 And Moses and Aaron went and gathered together all the Elders of the Children of Israel n All of them whom they could easily and quickly bring together Or all that were in those parts Of those Elders see Exod. 3. 16. and 24. 1 9. and Numb 11. 16. 30 And Aaron spake o Thus beginning to execute the Office which God had put upon him which was to be Moses his mouth or spokesman all the words which the LORD had spoken unto Moses and did p i. e. Aaron did them as Moses his Minister or by the command and direction of Moses the signs in the sight of the people 31 And the people believed and when they heard that the LORD had visited q i. e. Taken cognizance of their cause and condition and resolved to deliver them the children of Israel and that he had looked upon their affliction then * chap. 12. 27. they bowed their heads and worshipped r Acknowledging and adoring the kindness and faithfulness of God therein CHAP. V. 1 AND afterward Moses and Aaron a And with them some of the Elders of Israel as may seem from Exod. 3. 18. though here onely the two chiefs be mentioned Or because Moses did not seem to be satisfied with the assistance of the Elders before offered him Exod. 3. 18 God was pleased to give him a more acceptable assistant in their stead even Aaron his brother Exod. 4. 14. went in and told Pharaoh b Either both successively told him Or Aaron did it immediately and with his tongue Moses by his interpreter and by his command Thus saith the LORD God of Israel Let my people go that they may hold a feast c Or offer a sacrifice as they express it ver 3. and chap. 10. 9. For both went together and a good part of many sacrifices was spent in feasting before the Lord and unto the honour of the Lord. See Deut. 12. 6 7 11 12. unto me in the wilderness 2 And Pharaoh said * Job 21. 1â—… Who is the LORD that I should obey his voice d I am the soveraign Lord of Egypt and I own no superiour here to let Israel go I know not the LORD neither will I let Israel go 3 And they said The God of the Hebrews hath met with us e i. e. Hath appeared to us lately and laid this command upon us Others is called upon us i. e. his name is called upon us or we are called by his name But why should Moses so solemnly tell that to Pharaoh which all the people knew to wit that the Hebrews did Worship the God of the Hebrews And our Translation is confirmed by comparing this with Exod. 3. 18. where this very message is prescribed let us go we pray thee three days journey into the desart and sacrifice unto the LORD our God lest he fall upon us f Lest he punish either us if we disobey his command or thee if thou hinderest us from obeying it But this latter they onely imply as being easily gathered from the former with pestilence or with the sword 4 And the King of Egypt said unto them Wherefore do ye Moses and Aaron let the people from their works Get you unto your burdens g Either 1. Ye the
Elders of Israel who are here come with Moses and Aaron seâ—… ver 1. Or 2. Yâ—… Moses and Aaron So far am I from granting the liberty which you desire for the people that as a just punishment upon you for your seditious attempt I command you also to go with the rest and to take your share in their burdens and to perform the task which shall be required of you And that so cruel a Tyrant did not proceed further against them must be ascribed to the mighty power of God who governs the spirits and restrains the hands of the greatest Kings when he pleaseth 5 And Pharaoh said Behold the people of the land now are many h The Israelites in this Land are very numerous and therefore it were a madness in me to permit them all to meet and go together as you desire which may tend to the ruine of my whole Kingdom and probably it is designed by you to that purpose Or Therefore your injury to me is the greater in attempting to rob me of the benefit of their labours This I prefer because it suits best with the following words and you make them rest from their burdens 6 And Pharaoh commanded the same day the task-masters of the people and their officers * The Task-masters were Egyptians and the Officers were Israelites under-officers to them ver 14 15 19. saying 7 Ye shall no more give the people straw to make brick i The straw was used either to mingle with the clay that it might not be too brittle or to cover the Clay when it was formed into Bricks that the heat of the Sun might not dry them too much which might easily be done in that hot Countrey Or for fewel either wholly or in part to burn their bricks with straw being abundant there and much used for that purpose as heretofore let them go and gather straw for themselves 8 And the tale of the bricks which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry saying Let us go and sacrifice to our God 9 †Heb. lâ—…t the work be heavy upon the men Let there more work be laid upon the men that they may labour therein and let them not regard vain words k The words of Moses and Aaron which are vain or false i. e. which they falsly pretend to come from God when it is onely an ill design of their own to advance themselves by raising sedition 10 And the task-masters of the people went out and their officers and they spake to the people saying Thus saith Pharaoh I will not give you straw 11 Go ye get you straw where you can find it yet not ought of your work shall be diminished 12 So the people were scattered abroad throughout all the land of Egypt * i. e. All that part of it which is a very usual Synecdoche to gather stubble in stead of straw 13 And the task-masters hasted them saying Fulfill your works your †Heb. a matter of a day in his day daily tasks as when there was straw 14 And the officers of the children of Israel which Pharaohs tasks-masters had set over them were beaten and demanded Wherefore have ye not fulfilled your task in making brick both yesterday and to day as heretofore 15 Then the officers of the children of Israel came and cryed unto Pharaoh saying wherefore dealest thou thus with thy servants 16 There is no straw given unto thy servants and they say to us Make brick and behold thy servants are beaten but the fault is in thine own people l i. e. The Egyptian task-masters who by sending us abroad to gather straw hinder us from doing the work which they require And so they are both unjust and unreasonable They charge the task-masters not the King either in civility and duty casting his fault upon the instruments or because they did not know or at best not believe that this was the Kings act Others Thy people i. e. the Egyptians make themselves guilty and will bring the vengeance of God upon them for their cruelty 17 But he said ye are idle ye are idle therefore ye say Let us go and do sacrifice to the LORD 18 Go therefore now and work for there shall no straw be given you yet shall ye deliver the tale of bricks 19 And the officers of the children of Israel did see that they were in evil case m Or looked upon them with sadness or with an evil eye i. e. with a sorrowful and angry countenance as those that could obtain no relaxation for themselves or for their brethren after it was said ye shall not minish ought from your bricks of your daily task 20 And they met Moses and Aaron who stood in the way as they ‖ The Officers who went to pour out their complaints to Pharaoh ver 15. came forth from Pharaoh 21 And they said unto them The LORD look upon you and judge because you have made our favour †Heb. to stiâ—…k Gen. 34. 30. to be abhorred in the eyes of Pharaoh and in the eyes of his servants to put a sword in their hand to slay us n To give them what they have long sought and thirsted after to wit an occasion to destroy and root us out 22 And Moses returned unto the LORD o To expostulate with him and pray to him To the people he saith nothing but meâ—…kly paâ—…eth by their severe censures as forced from them by intolerable oppression and because their minds being now imbitter'd and exasperated they were uncapable of admonition and said Lord wherefore hast thou so evil intreated this people p By giving occasion to their greater bondage He expostulates the matter with God not from pride and arrogance as one that would censure and condemn his actions but from zeal for Gods glory and his peoples happiness as one that would prevail with God to relieve them Though it must be confessed that Moses exceeded his bounds being transported with grief and passion which the gracious God was pleased to pass by why is it that thou hast sent me 23 For since I came to Pharaoh to speak in thy Name q Not of my own head but by thy command and commission he hath done evil to this people neither hast thou †Heb. delivering thâ—… 〈◊〉 not delivered delivered thy people at all r According to thy promise and mine and thy peoples just expectation CHAP. VI. 1 THen the LORD said unto Moses Now shalt thou see what I will do unto Pharaoh for with * chap. 3. 19. a strong hand a Being compelled to do so by my powerful and terrible works shall he let them go and with a strong hand * chap. 12. 33 shall he drive them out of his land 2 And God spake unto Moses and said unto him I am the LORD 3 And I appeared
unto Abraham unto Isaac and unto Jacob by the Name of * Gen. 17. 1. and 48. 3. God Almighty but by my Name * chap. 3. 14. JEHOVAH was I not known to them * Quest. How is this true when God was known to them and called by the name Iehovah Gen. 15. 7. and 26. 24. c. Ans. 1. He speaks not of the letters or syllables but of the thing signified by that name For that denotes all his perfections and amongst others the eternity constancy and immutability of his nature and will and the infallible certainty of his word and promises And this saith he though it was believed by Abraham Isaac and Iacob yet it was not experimentally known to them for they onely saw the promises afar off Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively as many others are as Gen. 32. 29. Mat. 9. 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly which will now be made known more clearly and fully 4 And I have also established my covenant with them * Gen. 17. 8. and 28. 4. to give them the land of Canaan the land of their pilgrimage wherein they were strangers 5 And * chap. 2. 24. I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage and I have remembred my Covenant 6 Wherefore say unto the children of Israel I am the LORD and I will bring you out from under the burdens of the Egyptians and I will rid you out of their bondage and I will redeem you with a stretched out arm b i. e. My almighty power A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow and with great judgments c i. e. Punishments justly inflicted upon them as the word judging and judgments is oft used as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19. 29. 7 And I will take you to me for a people d i. e. For my people you shall no longer be the people and slaves of the King of Egypt but my people and servants whom I will bless and preserve and I will be to you a God e To judge and deliver you and ye shall know that I am the LORD your God which bringeth you out from under the burdens of the Egyptians 8 And I will bring you in unto the land concerning the which I did †Heb. list up my hand See Gen. 14. 22. Deut. 32. 40. swear * Gen. 15. 14. 26. 3. 35. 12. to give it to Abraham to Isaac and to Jacob and I will give it you for an heritage I am the LORD f And therefore have authority and power to dispose of lands and kingdoms as I please and faithful to give you what I have promised 9 And Moses spake so unto the children of Israel but they hearkened not unto Moses for †Heb. shortness or straitness anguish of spirit g Their minds were so oppressed with their present burdens and future expectations that they could not believe nor hope for any deliverance but deemed it impossible and having been once deceived in their hopes they now quite despaired and thought their entertainment of new hopes or use of further endeavours would make their condition worse as it had done and for cruel bondage 10 And the LORD spake unto Moses saying 11 Go in speak unto Pharaoh King of Egypt that he let the children of Israel go out of his land 12 And Moses spake before the LORD saying Behold the children of Israel have not hearkened unto me how then shall Pharaoh hear me * chap. 4. 10. who am of uncircumcised lips h i. e. Of polluted lips Uncircumcision being a great defect and blemish whereby men were rendred profane contemptible and unfit for many services and priviledges may note any defect whether moral and of the spirit or natural and of the body So here it notes Moses his inability to cloath Gods commands in such words as might prevail with Pharaoh But this was a great weakness of faith as if God could not effect his purpose because the instrument was unfit 13 And the LORD spake unto Moses and unto Aaron and gave them a charge unto the children of Israel and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt 14 These be the heads of their fathers houses i This genealogy he describes here to shew the linage of Moses and Aaron by whom this great work was to be effected Onely he premiseth in brief the genealogy of his two elder brethren Reuben and Simeon to make way for the third which he intended more largely to insist upon And he mentions them rather than any other either to advance the favour of God in preferring that tribe before the descendants of their elder brethren or to shew that although the parents were sharply censured and rather cursed then blessed by Iacob Gen. 49. yet their posterity was not rejected by God but received to mercy and admitted to the same priviledge with their brethren * Gen. 46. 9. 1 Chron. 5. 3. The sons of Reuben the first-born of Israel Hanoch and Pallu Hezron and Carmi these be the families of Reuben 15 * 1 Chro. 4. 24. And the sons of Simeon Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of a Canaanitish woman these are the families of Simeon 16 And these are the names of the * Numb 3. 17. 1 Chron. 6. 1. sons of Levi according to their generations k From each of which proceeded a distinct generation or family called by their fathers name Gershon and Kohath and Merari and the years of the life of Levi were an hundred thirty and seven years 17 The * 1 Chro. 6. 17. and 23. 7. sons of Gershon Libni and Shimi according to their families 18 And * Numb 26. 57. 1 Chron. 6. 2. the sons of Kohath Amram and Izhar and Hebron and Uzziel And the years of the life of Kohath were an hundred thirty and three years 19 And the sons of Merari Mahali and Mushi these are the families of Levi according to their generations 20 And * chap. 2. 1. Numb 26. 59. Amram took him Jochebed his fathers sister l Or rather kinswoman or coâ—…sin or neece for so this Hebrew word is sometimes used as appears from Ier. 32. 8 9 12. Obj. She is called the daughter of Levi Exod. 2. 1. Ans. Even Neeces are oft called daughters as we have shewed See Luk. 1. 5. and the notes on Exod. 2. 1. to wife and she bare him Aaron and Moses and the years of the life of Amram were an hundred and thirty and seven years 21 And * 1 Chro. 6. 37 38. the sons of Izhar Korah and Nepheg and Zichri 22 And * Levit. 10. 4. Num. 3. 30.
for and about them by day in a pillar of a cloud e It was but one pillar Numb 9. 15 16. having two different appearances and uses of a Cloud by day to defend them from the heat Psal. 105. 39. which in those parts was excessive and of a fire by Night to illuminate them It was a Cloud erected towards Heaven like a pillar upwards but downwards flat and broad spread over the body of the people and afterwards more eminently over the Tabernacle to lead them the way f Which was altogether necessary in those vast and pathless Deserts Numb 10. 33. Deut. 1. 33. and by night in a pillar of fire to give them light to go by day and night 22 He took not away the pillar of the Cloud by day * Neh. 9. 19. nor the pillar of fire by night from before the people g Whilst they continued in the Wilderness and had need of such direction CHAP. XIV 1 AND the LORD spake a Or rather had spoken to wit before they came to Succoth chap. 12. 37. For what was there briefly and generally expressed is here more largely and particularly declared together with the occasion of it which was Gods command unto Moses saying 2 Speak unto the children of Israel * chap. 13. 18. that they turn and encampe before * Numb 33. 7. Pi-hahiroth b Heb. the mouth of Hiroth i. e. the entrance or straits of Hiroth two great Mountains between which they marched and were enclosed on both sides between Migdol c A City in Egypt Ier. 44. 1. wherein it is thought there was a garrison and the Sea over against Baal-zephon d Another place of note situated in an high place and having a fair and large prospect and possibly a garrison too before it shall ye encamp by the Sea 3 For Pharaoh will say of the children of Israel They are entangled in the land the Wilderness hath shut them in e They are inclosed with Mountains and Garrisons and Deserts 4 And * chap. 4. 21. I will harden Pharaohs heart that he shall follow after them and I will be honoured f By the manifestation of my Power and Justice upon Pharaoh and upon all his host that the Egyptians may know that I am the LORD And they did so 5 And it was told the King of Egypt that the people fled g Did not onely depart for three days to sacrifice at Horeb as Moses pretended but designed an escape and flight as appeared by their speedy march and other circumstances * Psal. 105. 25. and the heart of Pharaoh and of his servants was turned against the people and they said Why have we done this h They who never truly repented of their sins now heartily repent of their onely good action that we have let Israel go from serving us 6 And he made ready his charet and took his people with him 7 And he took six hundred chosen charets i Quest. How could he use or carry his Chariots when all his Horses were killed by that Plague Exod. 9. 6. Answ. That Plague slew onely the Horses which were in the Field chap. 9. 3. not those kept in Houses as the Chariot-Horses generally were and now are and all k i. e. A great number all that could be got together in haste which the present service required the charets of Egypt and captains over every one of them l Over the men that fought out of every Chariot Or over all of them the command of all these Chariots being distributed to several Captains or Commanders 8 And the LORD hardned the heart of Pharaoh King of Egypt and he pursued after * Numb 33. 3. the children of Israel and the children of Israel went out with an high hand m Either 1. Of God with a Divine hand or power by comparing Exod. 13. 16. Or 2. Their own not with hands hanging down a posture betraying weakness and fainting fear and shame Heb. 12. 12. but with hands lifted up with courage and confidence not like fugitives but like valiant and victorious Souldiers openly boldly resolvedly as men are said to sin with an high hand Numb 15. 30. that sin in such a manner 9 But the * Josh. 24. 6. 1 Mac. 4. 9. Egyptians pursued after them all the horses and chariots of Pharaoh and his horsemen and his army and overtook them encamping by the sea beside Pi-hahiroth before Baal-zephon 10 And when Pharaoh drew nigh the children of Israel lift up their eyes and behold the Egyptians marched after them and they were fore afraid n Which is not strange these being now a people of low spirits depressed by long and grievous servitude being also generally unarmed wearied with their journey and their fears aggravated by the presence and out-cries of their Wives and Children But they should have supported themselves by the consideration of the mighty power of God of which they had late and great experience and the children of Israel cryed out o Partly by petition and partly by complaint and expostulation unto the LORD 11 And they said unto Moses Because there were no graves in Egypt hast thou taken us away to die in the wilderness Wherefore hast thou dealt thus with us to carry us forth out of Egypt 12 * chap. 5. 21. and 6. 9. Is not this the word that we did tell thee in Egypt saying Let us alone that we may serve the Egyptians for it had been better for us to serve the Egyptians then that we should die in the wilderness 13 And Moses said unto the people * 2 Chron. 2â—… 15 17. Fear ye not stand still p Heb. make your selves to stand let not your hearts fail and sink or stagger through unbelief but with quiet minds look up to God It notes the frame of their minds not the posture of their bodies and see the Salvation of the LORD which he will shew to you to day ‖ Or for wâ—… as you haveâ—… the Egyptians 〈◊〉 day c. for the Egyptians whom ye have seen q Or. as ye have seen them to wit alive and armed and ready to devour you for otherwise they did see them dead and disarmed ver 30. to day ye shall see them again no more for ever 14 The LORD shall fight for you and ye shall hold your peace r i. e. Ye shall contribute nothing to the victory neither by your words nor by your deeds for this Hebrew word signifies a cessation not onely from speech but from action too as 2 Sam. 19. 11 Psal. 83. 1. Isa. 42. 14 15. Or rather do you hold your peace the future tense for the imperative as it is very frequent cease your murmuring against the Lord and me 15 And the LORD said unto Moses Wherefore cryest thou unto me s By fervent though secret Prayer For which he doth not reprove him
thereof round about 26 And thou shalt make for it four rings of gold and put the rings in the four corners that are on the four feet thereof 27 Over against the border g As much below the top as the border was above the bottom of the feet of the Table which was a convenient place for the carriage Others near the border in that part of the feet which is next to it shall the rings be for places of the staves to bear the table 28 And thou shalt make the staves of Shittim-wood and overlay them with gold that the table may be born with them 29 And thou shalt make the dishes h In which the bread and Frankincense upon it were put Levit 24. 7. Of this sort there were twelve one for every loaf thereof and spoons i In which incense was put as appears from Numb 7. 14. and by which incense was either put into the dishes or taken out of them as occasion required thereof and covers k So the Hebrew word is used Exod. 37. 16. Numb 4. 7. Herewith either the Bread or Incense or both thereof and bowls thereof †Or to pour out withal to cover withal l To cover the same things So this and the former were two several sorts of covers the one deeper than the other one to cover the bread another the incense Or Bowls thereof to pour out withall to wit liquid things as Wine and Oyl when they were offered See Gen. 35. 14. Or these last words may relate not onely to the bowls but the other things here mentioned and may be thus rendred wherewith it to wit the Table shall be covered as indeed it was in a manner quite covered with these vessels of pure gold shalt thou make them 30 And thou shalt set upon the table * Lev. 24. 5. shew-bread m Heb. Bread of faces or of the presence so called because it was constantly placed in Gods presence This bread was divided into twelve loaves one for every Tribe and they were in their name presented to God in the nature of an offering as the Frankincense shews as a publick acknowledgment that they received all their bread or food both corporal and spiritual from Gods hand and were to use it as in Gods presence before me alway 31 * chap. 37. 17. 1 King 7. 49. Zech. 4. 2. Rev. 1. 12. and 4. 5. And thou shalt make n Either by thy self or by some other person whom thou shalt cause to make it a candlestick of pure gold of beaten work shall the candlestick be made his shaft o The trunk or main body of it and his branches his bowls his knops p Or Apples made in form of a Pemegranate and his flowers shall be of the same q To wit beaten out of the same piece by the hammer Compare ver 36. 32 And six branches shall come out of the sides of it r In every one of which was a Lamp and there was a seventh Lamp in the chief stem of it as appears from ver 37. And all these together represent the seven Spirits of God Revel 1. 4. and 4. 5. and 5. 6. Or the spirit of God the great enlightner of the Church with his sevenfold or various gifts and operations three branches of the candlestick out of the one side and three branches of the candlestick out of the other side 33 Three bowls made like unto almonds with a knop and a flower in one branch and three bowls made like almonds in the other branch with a knop and a flower so in the six branches that come out of the candlestick 34 And in the candlestick s i. e. In the shaft or trunk of the Candlestick which is here distinguished from its branches shall be four bowls t Whereas there were but three in each of the branches made like unto almonds with their knops and their flowers 35 And there shall be a knop under two branches of the same and a knop under two branches of the same and a knop under two branches of the same according to the six branches u And to compleat the number of four mentioned in the foregoing verse we must understand that there was another knop and bowl and flower in the upper part of the shaft above all the branches as the rules of proportion and common use in making such things will easily evince that proceed out of the candlestick 36 Their knops and their branches shall be of the same all it shall be one beaten work of pure gold 37 And thou shalt make the seven lamps thereof and * chap. 27. 20. and 3â—… 8. Lev. 24. 3 4. they x Whom I shall appoint for that work shall †Or cause to ascend light the lamps thereof that they may give light over against ‖ Heb. the face of it it y i. e. Either 1. The table of Shew-bread Or rather 2. The Candlestick as it is expressed Numb 8. 2. where by the Candlestick you are to understand as here verse 33. 34. the stem or main body of it and the sense is that the lamps shall be so placed that they and their light may look towards that stem unless you will suppose that the seven lamps were distinct and separated from the candlestick and fastned to the sides of the Tabernacle in several places and all giving light to or over against the great candlestick which was in the midst as the candlestick did over against them which is also now usual among us 38 And the tongs thereof and the snuff-dishes thereof shall be of pure gold 39 Of a talent z Which contains three thousand shekels Exod. 33. 25. or 125 pound of pure gold shall he make it with all these vessels 40 And * Num. 8. 4. 1 Chr. 28. 19. Act. 7. 44. Heb. 8. 5. look that thou make them after their pattern †Heb. which thou wast caused to 〈◊〉 which was shewed thee in the mount CHAP. XXVI 1 MOreover * chap. 36. 8. thou shalt make the tabernacle a Or Tent a little house wherein the Ark Table and Candlestick were to be placed with ten curtains of fine twined linen and blue and purple and scarlet b i. e. With materials of these colours to wit Wool as may be gathered from hence that it is opposed to Linnen Compare Exod. 25. 4. with cherubims †Heb 〈◊〉 work of â—… 〈◊〉 workman or embroiderer of cunning work c Either woven or rather wrought with needle wherein is more skill and curiosity shalt thou make them 2 The length of one curtain shall be eight and twenty cubits and the breadth of one curtain four cubits and every one of the curtains shall have one measure 3 The five curtains shall be coupled together †Heb. 〈◊〉 man to 〈◊〉 sister one to another and other five curtains shall be coupled one to
full and * Job 11. 18. dwell in your land safely 6 And I will give peace in the land and * Job 11. 19. Isa. 35. 9. Ezek. 34. 25. ye shall lie down and none shall make you afraid and I will †Heb. cause to 〈◊〉 rid evil beasts out of the land neither shall the sword e i. e. War as the sword is oft taken as Numb 14. 3. 2 Sam. 12. 10. Otherwise there is the sword of justice go through your land f i. e. It shall not enter into it nor have passage through it much less shall your land be made the seat of war 7 And ye shall chase your enemies and they shall fall before you by the sword 8 And * Deut. 32. 30. Josh. 23. 10. five g i. e. A small number a certain number for an uncertain of you shall chase an hundred and an hundred of you shall put ten thousand to flight and your enemies shall fall before you by the sword 9 For I will have respect unto you and make you fruitful and multiply you and establish my covenant with you h i. e. Actually perform all that I have promised you in my covenant made with you 10 And ye shall eat old store and bring forth i Or cast out throw them away as having no occasion to spend them or give them to the poor or even to your cattel that you may make way for the new corn which also is so plentiful that of it self it will fill up your â—…arns the old because of the new 11 * Ezek. 37. 26. And I will set k As I have placed it so I will continue it among you and not remove it from you as once I did upon your miscarriage Exod. 33. 7. my tabernacle amongst you and my soul shall not abhor you 12 * 2 Cor. 6. 16. And I will walk among you l As I have hitherto done both by my pillar of cloud and fire and by my Tabernacle which have walked or gone along with you in all your journeys and staid among you in all your stations to protect conduct instruct and comfort you and will be your God and ye shall be my people m I will own you for that peculiar people which I have singled out of the mass of mankind to bless you here and to save you hereafter 13 I am the LORD your God which brought you forth out of the land of Egypt that ye should not be their bond-men and I have broken the bands of your yoke and made you go upright n With heads lifted up not pressed down with a yoke It notes their liberty security confidence and glory See Exod. 14. 8. Numb 33. 3. 14 * Deut. 28. 15. Mal. 2. 2. But if ye will not hearken unto me and will not do all these commandments 15 And if ye shall despise my statutes or if your soul abhorre my judgments so that ye will not do all my commandments but that ye break my covenant o i. e. Break your part or conditions of that covenant made between me and you and thereby discharge me from the blessings promised on my part 16 I also will do this unto you I will even appoint †Heb. upon you over you p I will give them power over you that you shall not be able to avoid or resist them terrour consumption and the burning ague that shall consume the eyes q By the decay of spirits and affluence of ill humours and cause sorrow of heart and * â—…ob 31. 8. Jer. â—… 1â—… and 12. 1â—… ye shall sow your seed in vain for your enemies shall eat it 17 And * chap. 17. 1â—… I will set my face against you and ye shall be slain before your enemies they that hate you shall reign over you and * Psal. â—…3 â—… Prov. 28. 1. ye shall flee when none pursueth you 18 And if ye will not yet for all this hearken unto me then I will punish you seven times more for your sins 19 And I will break the pride of your power q i. e. Your strength of which you are proud your numerous and united forces your kingdom yea your Ark and Sanctuary and I will make your heaven as iron and your earth as brass r The heavens shall yield you no rain nor the earth fruits 20 And your strength s Spent in plowing and sowing and tilling the ground shall be spent in vain for your land shall not yield her increase neither shall the trees of the land yield their fruits 21 And if ye walk ‖ Or â—…t all adventâ—…s with 〈◊〉 and so v. 24. contrary unto me t Or carelesly or heedlesly with me or before me i. e. so as to be careless and unconcerned whether you please me or offend me This is opposed to exact and circumspect walking with God as Abraham did Gen. 17. 1. and all are to do Ephâ—… 5. 15. and will not hearken unto me I will bring seven times more plagues upon you according to your sins 22 * Deut. 32. 24. Ezek. 5. 17. I will also send wild beasts among you which shall rob you of your children and destroy your cattel and make you few in number and * Judg. 5. 6. 2 Chro. 15. 5. Isa. 33. 8. Lam. 1. 4. your high ways shall be desolate u By reason of the fewness of Travellers and people and the terrour of wild beasts growing more numerous thereby 23 And if ye will not be reformed by these things but will walk contrary unto me 24 * 2 Sam. 22. 27. Psal. 18. 26. Then will I also walk contrary unto you x Or carelesly with you or towards you i. e. I will put you out of my care and protection and will punish you yet seven times for your sins 25 And I will bring a sword upon you that shall avenge the quarrel of my covenant y i. e. My quarrel with you for your breach of your saith and covenant made with me and when ye are gathered together within your cities I will send the pestilence among you and ye shall be delivered into the hand of the enemy z Because those few that shall be left of the pestilence will be unable to defend you in your cities or strong-holds 26 * Isa. 3. 1. Ezek. 5. 16. and 14. 13. And when I have broken the staff of your bread a Either 1. by taking away that power and vertue of nourishing which I have put into bread or food which when I withdraw it will be unable to nourish Or rather 2. by sending a famine or scarcity of bread which is the staffe and support of mans present life Psal. 104. 15. for so this phrase is commonly used and elsewhere explained as Psal. 105. 16. Ezek. 4. 16. and so the following words expound it here ten women b i. e. Ten
may be guessed by their bold attempt upon so numerous a people as Israel was And it is probably thought by the Iewiâ—…h and other Interpreters that Agag was the common name of the Amalekitiâ—…h kings as Ahimelech was of the Philistines and Pharaoh of the Egyptians and Caesar of the Roâ—…s But though this king onely be instanced in yet other kings to wit such as did or should border upon the Israelites are doubtless to be understood above whom the kings and people of Israel sometimes were advanced and oftener should have been if they had not been their own hinderance by their sins Some make this a prophecy of Sauls conquering Agag and his people 1 Sam. 15. 7 8. But the words seem to be more general and to signifie a greater honour and advantage to Israel than that was and his kingdom shall be exalted 8 * chap. 23. 22. God brought him forth out of Egypt he hath as it were the strength of an unicorn he shall eat up the nations his enemies and shall break s Or â—…nbone or take out i. e. shall eat the flesh to the very bones and then break them also their bones and pierce them through with his arrows 9 * Gen. 49. 9. He couched he lay down t Having conquered his enemies the Canaanites and theâ—… land he shall quietly and securely rest and settle himself there as a lion and as a great lion who shall stir him up u i. e. Awake or provoke him * Gen. 12. 3. and 27. 29. Blessed is he that blesseth thee and cursed is he that curseth thee 10 And Balaks anger was kindled against Balaam and he smote his hands together x A sign of great anger Ezek. 21. 17. and 22. 13. and Balak said unto Balaam I called thee to curse mine enemies and behold thou hast altogether blessed them these three times 11 Therefore now flee thou to thy place y Whence I sent for thee Numb 22. 5. I thought to promote thee unto great honour but lo the LORD z Whose commands thou hast preferred before my desires and interest and therefore seek thy recompence from him and not from me hath kept thee back from honour 12 And Balaam said unto Balak Spake I not also to thy messengers which thou sentest unto me saying 13 * chap. 22. 18. If Balak would give me his house full of silver and gold I cannot go beyond the commandment of the LORD to do either good or bad †Gr. of myself chap. 16. 28. of mine own mind but what the LORD saith that will I speak 14 And now behold I go unto my people come therefore and * Mie 6. 5. I will advertise thee a Or inform thee to wit concerning future things as it here follows for this word seems inseparably joyned with the following Others give thee counsel and tell thee what this people c. So it is a short and defective speech such as we have Exod. 4. 5. and 13. 8. And by counsel they understand that which is related Numb 25. 1 2. which was done by Balaams counsel Numb 31. 16. Revel 2. 14. But the former sence is more unforced and agreeable to the following words as they ly what this people shall do to thy people in the latter dayes b Not in thy time therefore thou hast no reason to fear but in succeeding ages as 2 Sam. 8. 2. c. 15 And he took up his parable and said Balaam the son of Beor hath said and the man whose eyes were open hath said 16 He hath said which heard the words of God and knew the knowledge of the most High which saw the vision of the Almighty falling into a trance but having his eyes open 17 I shall c Or I have seen or do see for the future is oft put for other times or tenses he speaks of a prophetical sight like that of Abrahams who saw Christs day Ioh. 8. 56. see him d To wit the star and scepter as it here follows i. e. a great and eminent prince which was to come out of Israels loyns either 1. David who first did the things here spoken of 2 Sam. 8. 2. Psal. 60. 8. and 108. 9. and some of the kings of Iudah and Israel after him for it is not necessarily understood of one particular person or 2. the Messias as both Iewish and Christian interpreters expound it who most eminently and fully performed what is here said in destroying the enemies of Israel or of Gods Church who are here described under the names of the nearest and fiercest enemies of Israel which he doth partly by himself by his word and spirit and spiritual plagues and partly by his ministers those princes whom he makes nursing-fathers to his Church and scourges to his enemies And to him alone agrees the foregoing verb properly I shall see him to wit in my own person or with the eyes of my own body as every eye shall see him Rev. 1. 7. when he comes to judgement Nor can it seem strange that Balaam should speak of such high and remote things seeing he foresaw and foretold these things by the revelation of the spirit of God by which also he foresaw the great felicity of good men and the miserable state of bad men after death and judgment Numb 23. 10. but not now e Not yet but after many ages I shall behold him but not nigh there shall come a * Mat. 2. 2. star f A title oft given to princes and eminent and illustrious persons and particularly to the Messias Rev. 2. 28. and 22. 16. out of Jacob and a * Psal. 110. â—… Scepter g i. e. A scepter-bearer a king or ruler even that scepter mentioned Gen. 49. 10. shall rise out of Israel and shall ‖ Or 〈◊〉 through thâ—… princes of 〈◊〉 smite the corners h Either 1. literally the borders which by a Synecdoche are oft used in Scripture for the whole country to which they belong as Exod. 8. 2. Psal. 74. 17. and 147. 14. Ier. 15. 13. and 17. 3. Or 2. metaphorically to wit Princes and rulers who ate sometimes compared to corners as Zach. 10. 4. and Christ himself is called a corner stone because he unites and supports the building But I prefer the former sence of Moab and destroy all the children of Sheth i Which seems to be the name of some then eminent though now unknown place or prince in Moab where there were many princes as appears from Numb 23. 6. Amos 2. 3. there being innumerable instances of such places or persons sometimes famous but now utterly lost as to all monuments and remembrances of them 18 And * 2 Sam. 8. 〈◊〉 Psal. 60. 8 â—… Edom shall be a possession d Which was also foretold Gen. 25. 23. and in part fulfilled 2 Sam. 8. 14. 1 Chron. 18. 13. but more fully by Christ Amos 9. 12. Obad. ver 18. who
the rulers of tens or hundreds or the like who as they did many of them partake with the people in other rebellions so probably were involved in this guilt Now these are to be hanged up as other malefactours and condemned persons were Deut. 21. 23. 2 Sam. 21. 6. before the LORD n To the vindication of Gods honour and justice against the sun o i. e. Publickly as their sin was publick and scandalous and speedily before the Sun go down But withal this phrase may signifie that these also must be taken down about sunsetting as other malefactours were Deut. 21. 23. that the fierce anger of the LORD may be turned away from Israel 5 And Moses said unto the judges of Israel * Exod. 32. 27. slay ye every one his men p i. e. Those under his charge for as these 70 were chosen to assist Moses in the government so doubtless the care and management of the people was distributed among them by just and equal proportions that were joyned unto Baal-Peor 6 And behold q This was done either 1. Before Gods command to Moses and by him to the Judges ver 4 5. such transpositions and disorders being not unusual in sacred story Or rather 2. In the order it is related to wit when Moses had given the charge to the Judges and as it may seem before the execution of it otherwise it is probable he would not have been so bold and foolish to have run upon present and certain ruin when the examples were fresh and frequent before his eyes one of the children of Israel came and brought unto his brethren r i. e. Into the camp of the Israelites or to his Friends and Relations in his tent whither he carried her ver 8. for his or their fleshly satisfaction a Midianitish woman in the sight of Moses s An argument of intolerable impudence and contempt of God and of Moses and in the sight of all the congregation t i. e. The rulers of the congregation with divers of the people of the children of Israel who were weeping u Bewailing the abominable wickedness of the people and the dreadful judgments of God and imploring Gods mercy and favour before the door of the tabernacle of the congregation 7 And * Psal. 106. 30. when Phinehas the * Exod 6. 25. son of Eleazar the son of Aaron the priest saw it he rose up from amongst the congregation and took a javelin in his hand 8 And he went after the man of Israel into the ‖ Or brothel tent x Or Brothel-house For since they gave way to such leud practises no doubt they singled out convenient places for their wickedness and thrust both of them through y Which is no warrant for private persons to take upon them the execution of justice upon any though the greatest malefactors because Phinehas was himself a man in great authority and power and did this after the command given by Moses to the rulers to slay these transgressours and in the very sight and no doubt by the consent of Moses himself and also by the special instinct and direction of Gods spirit the man of Israel and the woman through her belly z Or in her brothel-house for the word is the same before used and translated tent and it may be called hers because she chose or used that place for her wicked purposes as the rest doubtless did other places of like nature so the plague a Either the pestilence or some other sudden and grievous mortality was stayed from the children of Israel 9 And * 1 Cor. 10. 8. those that died in the plague were twenty and four thousand b Object They were but 23000. 1 Cor. 10. 8. Answ. The odde thousand here added were slain by the Judges according to the order of Moses the rest by the immediate hand of God but both sorts died of the plague the word being used as oft it is for the sword or hand or stroke of God 10 And the LORD spake unto Moses saying 11 * Psal. 106. â—… Phinehas the son of Eleazar the son of Aaron the priest hath turned my wrath away from the children of Israel while he was zealous c Fervent and resolute and valiant for my sake d For my satisfaction and vindication among them that I consumed not the children of Israel in my jealousie 12 Wherefore say Behold I give unto him my covenant of peace e i. e. The covenant of an everlasting priesthood as it is expounded v. 13. which is called a covenant of peace partly with respect to the happy effect of this heroical action of his whereby he made peace between God and his people and partly with regard to the principal end and use of the Priestly office which was constantly to do that which Phinehas now did even to mediate between God and Men to obtain and preserve his own and Israels peace and reconciliation with God by offering up sacrifices and incense and prayers to God on their behalf Numb 16. 47 48. as also by turning them away from iniquity which is the onely peace-breaker and by teaching and pressing the observation of that Law which is the onely bond of their peace Mal. 2. 5 6 7. 13 And he shall have it and his seed after him f Quest. What advantage had he by this promise seeing the thing here promised was due to him by birth Answ. 1. The same blessing may be oft-times promised as the Kingdom was to David and the renewing of this promise might feem convenient here to signifie that bloodshed was so far from polluting him and thereby casting him out of the Priesthood that it was a mean to confirm him in it 2. This promise secured him and his against divers contingences which otherwise have been befallen him or them as that he should live longer than his father else he could not have been the High-priest that he should be preserved from those blemishes which might have rendred him uncapable of the Priesthood which were many that he should have a seed and they such as were fit for that office even the covenant of an everlasting priesthood g i. e. To continue as long as the Law and Commonwealth of the Jews did Quest. How was this verified seeing the Priesthood went from Eleazars to Ithamars line in Eli and three or four of his Successours Answ. 1. This promise as others of the like nature was conditional and therefore might be made void and of none effect by the miscarriages of Phinehas his sons as it seems it was and thereupon a like promise was made to Eli of the line of Ithamar that he and his should walk before the Lord to wit in the office of High-Priest for ever which also for his and their sins was made void 1 Sam. 2. 30. Answ. 2. That was but a short interruption and not considerable in
of that common sin was not directly and properly death but exclusion from the land of Canaan and death onely by way of consequence upon that and had no sons 4 Why should the name of our father be †Heb. diminished done away e As it will be if it be not preserved by an inheritance given to us in his name and for his sake Hence some gather that the first son of each of these heiresses was called by their fathers name by vertue of that law Deut. 25. 6. whereby the brothers first son was to bear the name of his elder brother whose widow he married from among his family because he hath no son give unto us therefore a possession f In the land of Canaan upon the division of it which though not yet conquered they concluded would certainly be so and thereby gave glory to God by believing among the brethren of our father 5 And Moses brought their cause before the LORD g i. e. Into the Tabernacle where God was pleased to speak with Moses upon occasions Exod. 25. 22. Numb 7. 89. For it was an hard case and though their plea seemed reasonable yet Moses shewed his humility and modesty that he would not determine it himself without Gods particular direction 6 And the LORD spake unto Moses saying 7 The daughters of Zelophehad speak right thou shalt surely give them h In Hebrew it is of the masculine gender to shew that women in this case should enjoy the mans priviledge and that the heavenly Canaan whereof this was a type did belong no less to women than to men Gal. 3. 28. a possession of an inheritance among their fathers brethren and thou shalt cause the inheritance of their fathers i i. e. Which belonged to their fathers in case they had lived to pass unto them 8 And thou shalt speak unto the children of Israel saying If a man die and have no son then ye shall cause his inheritance to pass unto his daughter 9 And if he have no daughter then ye shall give his inheritance unto his brethren 10 And if he have no brethren k Nor sisters as appears from ver 8. then ye shall give his inheritance unto his fathers brethren 11 And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his family and he shall possess it and it shall be unto the children of Israel a statute of judgment l A statute or rule by which the Magistrate shall give judgment in such cases as the LORD commanded Moses 12 And the LORD said unto Moses * Deut. 3. 2â—… and 32. 4â—… Get thee up into this mount Abarim m The whole tract of mountains was called Abarim Numb 33. 47. whereof one of the highest was called Nebo Deut. 32. 49. and the top of that Pisgah Deut. 34. 1. and see the land which I have given unto the children of Israel 13 And when thou hast seen it thou also shalt be gathered unto thy people n Of which phrase see Gen. 15. 15. and 25. 8. as * chap. 2â—… 〈◊〉 and 31. 2. Deut. 10. 6. Aaron thy brother was gathered 14 For * chap. 〈◊〉 〈◊〉 Deut. 1. 3â—… Psal. 1â—… 〈◊〉 ye rebelled against my commandment in the desert of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the * Exod. 〈◊〉 water of Meribah in Kadesh o This is added to distinguish this miscarriage of Moses from that of the people in Rephidim Exod. 17. 7. in the wilderness of Zin 15 And Moses spake unto the LORD p The words here following and others too which are recorded Deut. 3. 23 26. saying 16 Let the LORD * chap. 16. 〈◊〉 God of the spirits of all flesh q i. e. Of all men the searcher of spirits that knowest who is fit for this great employment the father and giver and governour of spirits who canst raise and suit the spirits of men to the highest and hardest works as thou didst those Numb 11. 16 17. See Numb 16. 22. set a man over the congregation 17 Which may go out before them and which may go in before them r i. e. Which may wisely conduct them in all their affairs both when they go forth to war or upon other occasions and when they return home and live in peace A metaphor from shepherds as it here follows which in those places used not to go behind their sheep as ours now do but before them and to lead them forth to their pasture and in due time to lead them home again Of this phrase see Deut. 28. 6. Act. 1. 21. and which may lead them out and which may bring them in that the congregation of the LORD be not * Zech. 〈◊〉 Matth. â—… 〈◊〉 as sheep which have no shepherd 18 And the LORD said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit s The spirit of government of wisdom and of the fear of the Lord c. and lay thine hand upon him t By which ceremony Moses did both design the person and confer the power and by his prayers which accompanied that rite obtain from God all the spiritual gifts and graces necessary for his future employment as appears from Deut. 34. 9. See of this custom Gen. 48. 14. Levit. 1. 4. Numb 8. 10. 1 Tim. 4. 14. 19 And set him before Eleazar the priest and before all the congregation u That they may be witnesses of the whole action and may acknowledge him for their supream ruler and give him a charge x Thou shalt command him in my name to undertake the government of my people which otherwise he will be afraid and unwilling to do and thou shalt give him counsels and instructions for the right management of that great trust in their sight 20 And thou shalt put some of thine †Heb. 〈◊〉 〈◊〉 honour upon him y Thou shalt not now use him as a servant as thou hast done but as a brother and thy partner in the government shewing respect to him and causing others to do so and thou shalt impart to him the ensigns and evidences of thy own authority whatsoever they be Some understand this honour of those spiritual endowments which did adorn Moses which Moses was now to confer upon him But this Ioshua had before for in him was the spirit ver 18. and he received a further measure of the spirit by Moses his laying on of hands from both which this honour is distinguished and had he meant this he would not have expressed it in so dark and doubtful a phrase but have called it a putting not of honour but of the spirit upon him as it is called Numb 11. 17. And seeing the word honour here may very well be properly understood why should we run to
his Fathers house i. e. A Gershonite shall eat with his Brethren the Gershonites who are then ministring and a Merarite with the Merarites c. and so there shall be no disturbance nor change in the appointed courses by their accession to the number 9 When thou art come into the land which the LORD thy God giveth thee thou shalt not learn to do after the abominations of those nations 10 There shall not be found among you any one that maketh his son or his daughter * Lev. 18. 21. to pass through the fire k Either by a superstitious lustration or purgation or by a cruel sacrificing of them See Levit. 18. 21. 2 King 17. 31. and 23. 10. 2 Chron. 28. 3. Psal. 106. 37. Ier. 7. 31. and 19. 5. Ezek. 16. 20 21. and 23. 37 38 39. or that * Lev. 19. 26 31. and 20. 27. Isa. 8. 19 useth divination l i. e. Foretelleth things secret or to come Mic. 3. 11. by unlawful arts and practises or an observer of times m Superstitiously pronouncing some days good or lucky and others unlucky for such or such actions Or an observer of the clouds or heavens i. e. one that divineth by the motions of the clouds by the stars or by the flying or chattering of Birds all which heathens used to observe or an inchanter n Or a conjecturer that discovers hidden things by a superstitious use of words or ceremonies by observation of water or smoke or any contingencies as the meeting of an hare c. See on Levit. 19. 26. or a witch o One that is in covenant with the Devil and by his help deludes their sences or hurts their persons See Exod. 7. 11. and 22. 18. 11 * Lev. 20. 27. Or a charmer p One that charmeth Serpents or other cattel Psal. 58. 6. Or a fortune-teller that foretelleth the events of mens lives by the conjunctions of the stars c. See more on Levit. 19. 31. and 20. 6. or a consulter with familiar spirits q Whom they call upon by certain words or rites to engage them in evil designs or a wizard r Heb. a knowing or cunning man who by any superstitious or forbidden wayes undertakes the revelation of secret things or * 1 Sam. 28. 7. a necromancer s One that calleth up and enquireth of the dead 1 Sam. 28. 8. Isa. 8. 19. 12 For all that do these things are an abomination unto the LORD and because of these abominations the LORD thy God doth drive them t The people of the land which thou art going to possess mentioned above ver 9. out from before thee 13 Thou shalt be ‖ Or upright oâ—… sincere perfect with the LORD u Sincerely and wholly his seeking him and cleaving to him and to his word alone and therefore abhorring all commerce and conversations with Devils or their agents such as were now mentioned thy God 14 For these nations which thou shalt ‖ Or inherit possess hearkened unto observers of times and unto diviners but as for thee the LORD thy God hath not suffered thee so to do x Hath not suffered thee to follow thy own vain mind and these superstitious and Diabolical practises as he hath suffered other nations to do Act. 14. 16. but hath instructed thee better by his word and spirit and thereby kept thee from such courses and will more fully instruct thee by a great Prophet c. Or hath not given to thee to wit such persons to consult with but hath given thee prophets to instruct thee and will in due time give thee an eminent prophet as it here follows 15 * Joh. 1. 45. Act. 3. 22. 7. 37. The LORD thy God will raise up y i. e. Will produce and send into the world in due time unto thee a prophet z Those words may be understood secundarily concerning the succession of Prophets which God would raise for the instruction of his Church both because this is alledged as an argument why they need not consult with diviners c. because they should have Prophets at hand whensoever it was needful to advise them and because this Prophet is opposed to the false prophets and a general rule is hereupon given for the discovery of all succeeding Prophets whether they be true or false ver 20 21 22. but they are chiefly to be understood of Christ as the following words shew which do not truely and fully agree to any other particularly where he is said to be like unto Moses which is simply denied concerning all other Prophets Deut. 34. 10. and therefore it is not probable that it should be simply affirmed concerning all true Prophets succeeding him But Christ was truly and in all commendable parts like him in being both a Prophet and a King and a Priest and Mediatour as Moses was in the excellency of his Ministery and work in the glory of his miracles in his familiar and intimate converse with God c. And this place is expounded of Christ alone by God himself in the New Testament Act. 3. 22. and 7. 37. See also Ioh. 1. 45 and 6. 14. from the midst of thee of thy brethren like unto me unto him ye shall hearken 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly a To wit of that great and general congregation of all the people together saying * Exod. 20. 10. Heb. 12. 19. Let me not hear again the voice of the LORD my God neither let me see this great fire any more that I die not 17 And the LORD said unto me * chap. 5. 28. They have well spoken that which they have spoken 18 * Ioh. 1. 45. Act. 3. 22. 7. 37. I will raise them up a prophet from among their brethren like unto thee and * Isa. 51. 16. will put my words in his mouth b Will instruct him what to say reveal my self and my Will to him and he shall speak unto them all that I shall command him c He will faithfully execute the office and trust I commit to him 19 And it shall come to pass that whosoever will not hearken unto my words which he shall speak in my Name I will require it of him d i. e. I will punish him severely for it as this phrase is taken Gen. 9. 5. and 42. 22. The sad effect of this threatning the Iews have felt for above 1600 years together 20 But * chap. 13. 5. Jer. 14. 14. Zech. 13. 3. the prophet which shall presume to speak a word in my Name which I have not commanded to speak or that shall speak in the name of other gods even that prophet shall die 21 And if thou say in thine heart How shall we know the word which the LORD hath not spoken 22 * Jer. â—…8 9. When a prophet speaketh in the
worship but for their use and service So he speaks here of the Sun and Moon and Stars which were the principal Gods worshipped by the neighbouring Nations Or to whom none hath given this i. e. that they should be worshipped or to whom no worship belongs So this is an argument against Idolatry Or who had not given unto them to wit any thing It is an Ellipsis of the Accusative which is very frequent gods known to them by no benefits received from them as they had from their God whom therefore it was the greater folly and ingratitude to forsake 27 And the anger of the LORD was kindled against this land to bring upon it all the curses that are written in this book 28 And the LORD rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day 29 The secret things belong unto the LORD our God k Having now mentioned the dreadful and amazing judgments of God upon the whole land and people of Israel and foreseeing by the spirit of prophecy the utter extirpation and destruction which would come upon them for their wickedness he breaks out into this pathetical exclamation either to bridle their curiosity who hearing this would be apt to enquire into the time and manner of so great an event or to quiet his own mind and satisfie the scruples of others who perceiving God to deal so severely with his own people when in the mean time he suffered those Nations which were guilty of grosser Atheisme and Idolatry and Impiety than the generality of the Jewish people were to live and prosper in the world might thence take occasion to deny or reproach his providence or question the equity of his proceedings To this he answers that the ways and judgments of God though never unjust are oft-times secret and hidden from us and unsearchable by our shallow capacities and are matter for our admiration not for our enquiry but those things which are revealed belong unto us and to our children l But the things which are revealed by God and his word these are the proper object of our enquiries and studies that thereby we may come to the knowledge of our duty by the practise whereof we may be kept from such terrible punishments and calamities as these now mentioned for ever that we may do all the words of this law CHAP. XXX 1 * Lev. 26. 40. AND it shall come to pass when all these things are come upon thee the blessing a When thou art obedient and the curse b When thou becomest rebellious and Apostatical which I have set before thee c Heb. placed before thy face i. e. propounded to thy consideration and choice and thou shalt call them to mind d Or bring them back to thy heart i. e. deeply affect thy heart with the sence of these things to wit of the blessings offered and given to them by Gods mercy and the curses brought upon themselves by their sins among the nations whither the LORD thy God hath driven thee 2 And shalt return unto the LORD thy God and shalt obey his voice according to all that I command thee this day thou and thy children with all thine heart and with all thy soul 3 * Psal. 126. 1. That then the LORD thy God will turn thy captivity e i. e. Bring back thy captives as captivity is taken Psal. 14. 7. Eph. 4. 8. and have compassion upon thee and will return and * Psal. 147. 2. gather thee f i. e. Thy children either spiritually such as it is explained Ioh. 11. 51 52. or literally such as is promised Rom. 11. from all the nations whither the LORD thy God hath scattered thee 4 * Neh. 1. 9. If any of thine be driven out unto the * Jer. 32. 37. outmost parts of heaven from thence will the LORD thy God gather thee and from thence will he fetch thee 5 And the LORD thy God will bring thee into the land which thy fathers possessed and thou shalt possess it and he will do thee good and multiply thee above thy fathers 6 And * the LORD thy God will circumcise Ezek. 11. 19. 36. 26. thine heart f Or For the Lord will circumâ—…ise thine heart i. e. will by his Word and Spirit change and purge thy heart from all thine Idolatry and Superstition and Wickedness and encline thy heart to love him as it here follows See Deut. 10. 16. And so this is produced to shew why and how those great things should be accomplished God would first convert and sanctifie them the fruit whereof should be this that they should return and obey Gods commandements and v. 8. and then should prosper in all things v. 9. The Hebrew Vau is oft rendred sor and notes the reason of a thing as 1 King 1. 21. and 18. 3 4 Psal. 1. 3. and 5. 12. Isa. 16. 2. and 64. 5. And this promise principally respects the times of the Gospel and the Grace which was to be then imparted to all Gods Israel by Christ by whom alone this circumcision is obtained Col. 2. 11. And so having fully described to them the Law of God the Rule of their obedience here and in the foregoing chapters and considering their great instability in the performance of their obedience to it he now seasonably adds a glorious Gospel promise and directs their faith to the Messias by whom alone they could expect or receive the establishment of their hearts in the ways of God against Apostacy and the heart of thy seed to love the LORD thy God with all thine heart and with all thy soul that thou mayest live 7 And the LORD thy God will put all these curses upon thine enemies and on them that hate thee which persecuted thee 8 And thou shalt return and obey the voice of the LORD and do all his commandments which I command thee this day 9 * chap. 28. 11. And the LORD thy God will make thee plenteous in every work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy land for good g Whereas thou didst formerly receive and enjoy these mercies for thy hurt through thy own wicked and foolish heart when thou wast full and fat forgetting God and kicking against him Deut. 31 20. and 32. 15. now thou shalt have them for thy good thy heart shall be so changed by the grace of the Gospel that thou shalt not now abuse them but imploy them to the more chearful and faithful service of God the giver of them for the LORD will again rejoyce over thee for good h i. e. To do thee good as he did rejoyce to destroy thee Deut. 28. 63. as he rejoyced over thy fathers 10 If thou shalt hearken i This caution and condition is added to warn them that they
Kenaz Calebs younger brother m Of which see on Judg. 1. 13. 10 And * See Num. 27. 18. the spirit of the LORD ‡ Heb. was came upon him n With extraordinary Influences indowing him with singular wisdom and courage and resolution and stirring him up to this great undertaking Compare Iudg. 6. 34. and 11. 29. and he judged Israel o i. e. Pleaded and avenged the cause of Israel against their oppressors as that Phrase is oft used as Deut. 32. 36. Psal. 10. 18. and 43. 1. and went out to war and the LORD delivered Chushan-rishathaim king of ‡ Heb. Aram. Mesopotamia into his hand and his hand prevailed against Chushan-rishathaim 11 And the land had rest forty years p Either First it rested about Forty Years or the greatest part of Forty Years it being most frequent in Scripture to use Numbers in such a Latitude Thus the Israelites are said to bear their iniquities forty years in the wilderness Numb 14. 33. when there wanted near two years of that number and to dwell in Egypt 430 years when there wanted many years of that number Thus Ioseph's kindred sent for and called by him into Egypt are numbred Seventy five souls Act. 7. 14. although they were but Seventy as is affirmed Gen. 46. 27. Exod. 1. 5. So here the land is said to rest forty years although they were in servitude Eight of those Years v. 8. And in like manner the land is said to have rest eighty years though Eighteen of them they served the King of Moab v. 18. And so in some other instances Nor is it strange and unusual either in Scripture or in other Authors for things to be denominated from the greater part as here it was especially when they did enjoy some degrees of rest and peace even in their times of slavery which here they did Or Secondly it rested i. e. began to rest or recovered its interrupted rest in the fortieth year either after Ioshuahs Death or after that first and famous Rest procured for them by Ioshua as is noted Heb. 4. 9. when he destroyed and subdued the Canaanites and gave them quiet possession of the Land and the land had rest from war as is said Ios. 11. 23. and 14. 15. So there is this difference between the years of Servitude and Oppression and those of Rest that in the former he tells us how long it lasted in the latter when it began by which compared with the other years it was easie also to know how long the Rest lasted To strengthen this Interpretation two things must be noted 1. That resting is here put for beginning to Rest as to beget is put for beginning to beget Gen. 5. 32. and 11. 26. and to Reign for to begin to Reign 2 Sam. 2. 10. and to build 1 King 6. 15. 36. for to begin to build 2 Chron. 3. 1. 2. That forty years is put for the fortieth year the Cardinal Number for the Ordinal which is common both in the holy Scripture as Gen. 1. 5 and 2. 11. Exod. 12. 2. Hag. 1. 1. Mark 16. 1. and in other Authors and Othniel the son of Kenaz died 12 ¶ And the children of Israel did evil again in the sight of the LORD and the LORD strengthned * 1 Sam. 12. 9. Eglon p By giving him Courage and Power and Success against them the King of Moab against Israel because they had done evil in the sight of the LORD 13 And he gathered unto him the Children of Ammon and Amalek and went and smote Israel and possessed the city of Palm-trees q i. e. Iericho as may be gathered from Deut. 34. 3. Iudg. 1. 16. 2 Chron. 28. 15. Not the City which was Demolished but the Territory belonging to it Here he fixed his Camp partly for the admirable Fertility of that Soil and partly because of its nearness to the passage over Iordan which was most commodious both for the conjunction of his own Forces which lay on both sides of Iordan and to prevent the Conjunction of the Israelites in Canaan with their Brethren beyond Iordan and to secure his Retreat into his own Country which therefore the Israelites prevented v. 28. 14 So the children of Israel served Eglon the king of Moab eighteen years 15 But when the children of Israel cried unto the LORD the LORD raised them up a ‡ Heb. a saâ—…our deliverer Ehud the son of Gera ‖ Or the sâ—… of Jemini a Benjamite r Heb. the son of Iemini who was of the Tribe of Benjamin 2 Sam. 16. 11. and 19. 17. 1 King 2. 8. This Tribe was next to him and doubtless most Afflicted by him and hence God raiseth a Deliverer a man ‡ Heb. shut 〈◊〉 his right hand left handed s Which is here noted partly as a mark of his Courage and Strength and Activity See Iudg. 20. 16. and principally as a considerable Circumstance in the following Story whereby he might more advantagiously and unsuspectedly give the deadly blow and by him the children of Israel sent a present unto Eglon the king of Moab 16 But Ehud made him a dagger which had two edges of a cubit length t Long enough for his design and not too long for carriage and concealment and he did gird it under his raiment upon his right thigh u Which was most convenient both for the use of his left hand and for the avoiding of suspition 17 And he brought the present x Which was to be paid to him as a part of his Tribute unto Eglon king of Moab and Eglon was a very fat man y And therefore more unweildy and unable to ward of Ehud's blow 18 And when he had made an end to offer the present he sent away the people that bare the present z He accompanied them part of the way and then dismissed them and returned to Eglon alone that so he might have more easie access to him and privacy with him and that he might the better make his escape 19 But he himself turned again a As if he had forgot or neglected some important business from the ‖ Or gâ—… images quarries b Either First Whence they hewed stones Or Secondly The Twelve Stones which Ioshua set up there by the sight whereof he was animated to his Work Or Thirdly The Idols as the Word also signifies which that Heathen King might place there either in spight and contempt to the Israelites who had that place in great Veneration or that he might ascribe his Conquest of the Land to his Idols at the Israelites did to the true God by setting up this Monument in the entrance or beginning of it that were by Gilgal and said I have a secret errand unto thee O king who said Keep silence c Till my Servants be gone whom he would not have acquainted with a business which he supposed to be of great and close
and happiness of this People if they had had wit to know it or hearts to prize it And all the Infelicities of Israel under this kind of Government did not proceed from the Nature of the Government but from the ungovernableness and wickedness of the People which they might be sure would produce the same or greater Calamities under their Kingly Government Qu. First Did not God Reign over them when they had Kings Ans. Yes in a general way but not in such a peculiar manner as he did by the Judges who were generally raised and called by Gods particular Appoitnment Endowed and Sanctified by his Spirit directed and assisted by his special Providence upon all Emergencies whereas all things were for the most part contrary in their Kings Qu. Secondly Was it simply unlawful for the People to desire a King Ans. No as appears from Deut. 17. 14. but herein was their Sin That they desired it upon Sinful grounds of which see on v. 7. and in an Impetuous manner and at an unseasonable time and without asking Leave or Advice from God which in so weighty and difficult a Case they could not neglect without great Sin 8 According to all the works which they have done since the day that I brought them up out of Egypt even unto this day wherewith they have forsaken me and served other gods so do they also unto thee p Thou farest no worse than my self This he speaks for Samuel's Comfort and Vindication 9 Now therefore ‖ Or obey hearken unto their voice ‖ Or notwithstanding when thou hast solemnly protested against them then thou shalt shew c. howbeit yet protest solemnly unto them q That if it be possible thou maist yet prevent their Sin and Misery and shew them the manner of the king r i. e. Of the Kings which they desire like the Kings of other Nations He speaks not of the just Authority or the right of their Kings but of their Practice as is evident from divers of the following particulars which are expresly forbidden and condemned in Scripture as we shall see that shall reign over them 10 ¶ And Samuel told all the words of the LORD unto the people that asked of him a king 11 And he said This will be * Chap 〈◊〉 〈◊〉 the manner of the king that shall reign over you he * Chap 〈◊〉 〈◊〉 will take your sons s To wit Inâ—…uriously and by Violence as this Hebrew word is oft used as Gen. 20. 3. and 27. 36. Iob 5. 5. and so it must be here because otherwise the King would have no more priviledge than any of his Subjects for any Man might take a Son with his own or Parents consent and appoint tâ—…m for himself for his charets and to be his horsmen t Or and for his Horses for so the Hebrew word Parosh sometimes signifies as Isa. 21. 7 9. and 28. 28. to ride his Horses and some shall run before his charets 12 And he will appoint him u Heb. To or for himself Emphatically i. e. for his own fancy or glory or conveniency or evil design and not only when the necessities of the Kingdom or Commonwealth require it as the Judges did And though this might seem to be no incumbrance as it is here represented but an honour and advantage to the Persons so advanced yet even in them that Honour was accompanied with great Dangers and Pernicious Snares of many kinds which those faint Shadows of Glory could not recompence and as to the publick their Pomp and Power proved very Burdensom and Oppressive to the People whose Lands and Fruits were taken from them and bestowed upon these for the support of their State as it follows below v. 14 15. captains over thousands and captains over fifties and will 〈◊〉 them to ear his ground and to reap his harvest x At his own pleasure and without their consent when possibly their own Fields required all their time and pains and to make his instruments of war and instruments of his charets y He will press them for all sorts of his work and that upon his own terms 13 And he will take your daughters z Which would be more grievous to their Parents and more dangerous to themselves because of the tenderness of that Sex and liableness to many injuries to be confectioners and to be cooks and to be bakers 14 And * 1 King 21. 7 he will take your fields a To wit by fraud or force as Ahab did from Naboth and your vineyards and your oliveyards even the best of them and give them to his servants b He will not only take the Fruits of your Lands for his own use but will take away your Possessions to give to his Servants 15 And he will take the tenth c Besides the several Tenths which God hath reserved for his Service and Servants he will when he pleaseth impose another Tenth upon you of your seed and of your vineyards and give to his ‡ Heb. Eunuchs officers d Heb. to his Eunuchs which may be properly understood and may imply a further injury that he should against the command of God make some of his People Eunuchs and take those into his Court and Favour which God would have cast out of the Congregation and to his servants 16 And he will take your men-servants and your maid-servants and your goodliest young men and your asses and put them to his work e By constraint and without sufficient recompence 17 He will take the tenth of your sheep and ye shall be his servants f i. e. He shall use you like Slaves and deprive you of that Liberty which you now enjoy 18 And ye shall cry out in that day g Ye shall bitterly mourn for the sad Effects of this inordinate desire of a King because of the king which ye shall have chosen you and the LORD will not hear you in that day h Because you will not hear him nor obey his Counsel in this Day Compare Prov. 1. 24 c. Zech. 7. 13. 19 ¶ Nevertheless the people refused to obey the voice of Samuel and they said Nay i i. e. These things shall never be these are but vain Suppositions to affright us from our purpose Thus they are not ashamed ot give Samuel the lye of whose Modesty Integrity and Prophetical Spirit they had so great assurance as if he had feigned those pretences meerly to keep the power in his own and his Sons hands but there shall be a king over us k We will have a King whatsover it cost us although all thy Predictions should be verified 20 That we also may be like all the nations l Woful Stupidity Whereas it was their Glory and Happiness that they were unlike all other Nations Numb 23. 9. Deut. 33. 23. as in other Glorious Priviledges so especially in this That the
cross or pass over to go to the Philistines between which the following Rocks lay But the Words may be rendred thus In the middle for so the Hebrew Particle ben signifies as Isa. 44. 4. and beth in is understood by a very frequent Ellipsis of the passage the Plural Number being put for the Singular as is frequent by which Jonathan sought to go over unto the Philistines garison there was ‡ Heb. 〈◊〉 toothâ—… See 〈◊〉 a sharp rock on the one side and a sharp rock on the other side i Which is not so to be understood as if in this Passage one Rock was on the right hand and the other on the left for so he should have gone between both and there was no need of climbing up to them which is mentioned below v. 13. But the meaning is that the tooth for prominency of the one rock as it is in the Hebrew was on the one side i. e. Northward looking towards Michmash the Garison of the Philistines and the tooth of the other rock was on the other side i. e. Southward looking towards Gibeah where Saul's Camp lay as the next verse informs us and Ionathan was forced to climb over these two Rocks because the other and common ways from one Town to the other might now be obstructed or were not so fit for his present Design and the name of the one was Bozez and the name of the other Seneh 5 The ‡ Heb. 〈◊〉 fore-front of the one was situate northward over against Michmash and the other southward over against Gibeah 6 And Jonathan said to the young man that bare his armour Come and let us go over unto the garison of these uncircumcised k So he calls them partly in contempt and principally to strengthen his Faith by this consideration That his Enemies were Enemies to God and without any hope in God or help from him whereas he was Circumcised and therefore in Covenant with God who was both able and engaged to assist his people it may be l He speaks doubtfully for though he found and felt himself stirred up by God to this Exploit and was assured that God would deliver his People yet he was not certain that he would do it at this time and in this way that the LORD will work m To wit great and wonderful things for us for there is no restraint to the LORD n There is no person nor thing which can hinder God from thus doing * 2 Câ—… 11. to save by many or by few 7 And his armour-bearer said unto him Do all that is in thine heart turn thee o March on to the Enemies behold I am with thee according to thy heart 8 Then said Jonathan Behold we will pass over unto these men and we will discover our selves unto them 9 If they say thus unto us †Heb. be still Tarry until we come to you then we will stand still in our place and will not go up unto them 10 But if they say thus Come up unto us then we will go up for the LORD hath delivered them into our hand and this shall be a sign unto us p Ionathan not being assured of the success of this present Exploit desires a sign and by the instinct of God's Spirit as the success shews pitcheth upon this Divers such heroical Motions and extraordinary impulses there were among great and good men in ancient times as Gen. 24. 13. Iudg. 6. 37. which are not presidents to us 11 And both of them discovered themselves unto the garison of the Philistines and the Philistines said Behold the Hebrews come forth out of the holes q Therefore Ionathan chose that Rocky and unusual way that the Philistines might suppose they did not come from Saul's Camp to Fight with them but rather out of the Caves and holes of the Rocks from which their necessity had now driven them where they had hid themselves 12 And the men of the garison answered Jonathan and his armour-bearer and said Come up to us and we will shew you a thing r We having something of Importance to communicate to you A Speech of contempt and derision And Jonathan said unto his armour-bearer Come up after me for the Lord hath delivered them s He piously and modestly ascribes the Success which he now foresees to God onely into the hand of Israel 13 And Jonathan climbed up upon his hands and upon his feet and his armour-bearer after him t The Philistines could easily have hindred their Ascent but thought scorn to do it not questioning but they could cut them off in a moment when they were come up to them according to their invitation and they fell before Jonathan and his armour-bearer slew after him u For being endowed with extraordinary strength and courage and having with incredible boldness killed the first they met with and so proceeding with success it is not strange if the Philistines were both astonished and intimidated God also struck them with a Panick Terror and withal infatuated their Minds and possibly put an Evil Spirit among them which in this universal Confusion made them conceive that there was Treachery amongst themselves and therefore caused them to sheath their Swords in one anothers Bowels as appears from v. 16 20. 14 And that first slaughter which Jonathan and his armour-bearer made was about twenty men within as it were ‖ Or half a furrow of an acre of land an half acre of land which a yoke of oxen might plow 15 And there was trembling x A great Consternation partly from this unexpected and prodigious Slaughter which made them suspect there was more than Man in the Case and that the Lord of whose infinite Power they had had former experience was come forth to Fight against them and partly from the Lord who took away their Spirits and Strength and struck them with Fear and Amazement in the host in the field y i. e. In the whole Host which was there in the Field and among all the people z i. e. Among all the rest of their Forces as well those in the Garison as it is here explained in the following words at Michmash as the Spoilers mentioned chap. 13. 17. the report of this Prodigy and with it the Terror of God speedily passing from one to another the garison and the spoilers they also trembled and the earth quaked a Either 1. Metaphorically and Hyperbolically the whole Land i. e. the Inhabitants of the Land to wit of the Philistines Trembled Or rather 2. Properly God sent an Earthquake among them which probably overthrew their Tents and Chariots and destroyed many of their Persons and scattered the whole Host making them to flee away for their lives so it was ‡ Heb. a trembling of God * Gen. 35. 5. a very great trembling 16 And the Watch-men of Saul in Gibeah b Or in the hill as
When Saul and all Israel heard those words of the Philistine they were dismayed and greatly afraid h Which may seem strange considering the glorious Promises and their late Experiences of Divine Assistance But the truth is all men do so intirely depend upon God in all things that when he withdraws his help the most Valiant and Resolute Persons cannot find their Hearts nor Hands as daily experience shews 12 ¶ Now David was * Chap. 〈◊〉 the son of that * Gen. 〈◊〉 Ephrathite i i. e. Of the man of Ephrathah or Bethlehem Gen. 35. 19. of Bethlehem-Judah whose name was Jesse and he had eight sons k See on chap. 16. 10. and the man went among men for an old man in the days of Saul 13 And the three eldest sons of Jesse went and followed Saul to the battel and the names of his three sons that went to the battel were Eliab the first-born and next unto him Abinadab and the third Shammah 14 And David was the youngest and the three eldest followed Saul 15 But David went and returned from Saul l Either 1. From Saul's Court where having been entertained by Saul to relieve him in his Melancholy Fits he was permitted to go to his Fathers House to be sent for again upon occasion Or 2. From Saul's Camp whither he used to come to visit his Brethren as appears from v. 17. to feed his fathers sheep at Bethlehem 16 And the Philistine drew near morning and evening and presented himself forty days 17 And Jesse said unto David his son Take now for thy brethren an Ephah of this parched corn m A Food then much in use which they used to mix with Water or Milk or Oyl c. and these ten loaves and ‡ Heb 〈◊〉 theâ—… 〈◊〉 run to the camp to thy brethren 18 And carry these ten ‡ Heb 〈◊〉 〈◊〉 〈◊〉 cheeses unto the captain of their thousand n In whose Poweâ—… it was in a great measure either to preserve them or to expose them to utmost hazards and look how thy brethren ‡ Heb 〈◊〉 of â—… 〈◊〉 fare and take their pledg o i. e. Bring me some token of their welfare from them 19 Now Saul and they and all the men of Israel were in the valley of Elah fighting with the Philistines p i. e. In a posture and readiness to Fight with them as it is explained v. 20 21. Men are oft said in Scripture to do what they intend and are prepared to do as hath been shewed formerly by instances 20 And David rose up early in the morning and left the sheep with a keeper and took and went as Jesse had commanded him and he came to the ‖ Or place of the carriage trench q i. e. To the Camp or Army which was there Intrenched as the host was going forth to the ‖ In battel-ray or place of fight fight and shouted r As the manner was both to animate themselves and to terrifie their Enemies for the battel 21 For Israel and the Philistines had put the battel in aray army against army 22 And David left his ‡ Heb. the vessels from upon him carriage s The Provisions which he had brought to his brethren in the hand of the keeper of the carriage and ran into the army and came and ‡ Heb. asked his brethren of peace saluted his brethren 23 And as he talked with them behold there came up the champion the Philistine of Gath Goliah by name out of the armies of the Philistines and spake according to the same words and David heard them 24 And all the men of Israel when they saw the man fled †from him and were sore afraid â—… Heb. from his face 25 And the men of Israel said Have ye seen this man that is come up surely to defie Israel is he come up and it shall be that the man who killeth him the King will enrich him t It is observable that Saul in his great Distress doth not encourage himself in God nor seek his counsel or favour by Prayers and Sacrifices but expects Relief from Men onely This was one Effect and Sign of the departure of God's Spirit from him with great riches and * 〈◊〉 15. 16. will give him his daughter and make his fathers house free u Free from all those Tributes and Charges which either the Court or the Camp required in Israel 26 And David spake to the men that stood by him saying What shall be done to the man that killeth this Philistine and taketh away the reproach from Israel for who is this uncircumcised Philistine that he should defie the armies of the living God x Why should you all be thus dismayed at him he is but a Man and that of an accursed Race a Stranger and Enemy to God and no way able to stand before them who have the Living and Almighty God for their Strength and Refuge 27 And the people answered him after this manner saying So shall it be done unto the man that killeth him 28 ¶ And Eliab his eldest brother heard when he spake unto the men and Eliabs anger was kindled against David y Either because he thought him guilty of intollerable Folly and Pride and Presumption in pretending to such an Attempt or because he feared and concluded he would be certainly Ruined in the Enterprize or rather because he envied him the glory of so great an undertaking and took this proffer of David's to be what indeed it was a Reproach to himself and to all the rest that having the great God on their side had not the Faith or Courage to Fight with him and he said Why camest thou down hither and with whom hast thou left those few sheep in the wilderness z Thou art much fitter to tend Sheep than to appear in an Army or to fight with a Giant I know thy pride and the naughtiness of thine heart a Thy self confidence and vain-glory and curiosity for thou art come down that thou mightest see the battel 29 And David said What have I now done â—…s there not a cause b Either 1. Of my coming My Father sent me on an Errand Or rather 2. Of my thus speaking â—…s there not Reason in what I say Is this Giant Invincible â—…s our God unable to Oppose him and Subdue him 30 ¶ And he turned from him towards another and spake after the same ‡ Heb. Wâ—…d manner c For being secretly moved by Gods Spirit to undertake the Combat he speaks with divers persons about it that so it might come to the Kingâ—… ear and the people answered him again after the former manner 31 And when the words were heard which David spake they rehearsed them before Saul and he ‡ Heb. 〈◊〉 him sent for him 32 ¶ And David said to Saul Let no mans heart fail because of him thy servant
but mine hand shall not be upon thee 14 After whom is the king of Israel come out after whom dost thou pursue After a dead dog after * Chap. 26. 20. a flea y After a worthless contemptible and impotent person such as I am Thou disparagest thy self in contending with such a Person and even thy conquest of me will be inglorious and shameful 15 The LORD therefore be judge and judge between me and thee and see and plead my cause and ‡ Heb. judge 2 Sam. 18. 19. deliver me out of thine hand 16 ¶ And it came to pass when David had made an end of speaking these words unto Saul that Saul said Is this thy voice my son David z He knew his voice though being at a great distance from him he could not discern his face And Saul lift up his voice and wept a Partly from the sense of his sin against God and of his wicked and base carriage to David for there are some such Temporary passions oft-times in Hypocrites and ungodly men and principally from the remembrance of so great and so late a danger as he had now escaped which commonly produceth grief and tears as 2 Sam. 13. 36. Yet these may be tears of affection or tenderness upon the sense of David's kindness rather than of grief 17 And he said to David Thou art more righteous than I for thou hast rewarded me good b For the Evil that I have designed and done to thee whereas I have rewarded thee evil c For thy good will to me 18 And thou hast shewed this day how that thou hast dealt well with me forasmuch as when the LORD had ‡ Heb. shut up delivered me into thine hand thou killedst me not 19 For if a man find his enemy will he let him go well away d i. e. He will certainly destroy him And therefore thou hast not dealt with me after the manner of men but hast imitated the clemency of God in this act wherefore the LORD reward thee good for that thou hast done unto me this day 20 And now behold * Chap 23. 17. I know well e Or am convinced not onely by the fame of Samuel's Anointing thee but by Gods singular Providence watching over thee and by that good Spirit and those Great and Princely Vertues wherewith God hath endowed thee that thou shalt be surely king and that the kingdom of Israel shall be established in thine hand 21 Swear now therefore unto me by the LORD that thou wilt not cut off my seed after me f As Princes use to destroy their Competitors and those that have any hopes of or pretence to their Crown and Saul had endeavoured to destroy David for the same reason and therefore he feared a retaliation and that thou wilt not destroy my name g To wit by cutting off my Seed So it is the same thing repeated in other words as is usual in Scripture out of my fathers house 22 And David sware unto Saul h Qu. How then could David destroy so many of Saul's Sons 2 Sam. 21. 8 Ans. David could bind himself by his Oaths but he could not bind God to whose good pleasure all Promises Vows Oaths must in all reason be submitted and that was done by Gods command and God was well pleased with it 2 Sam. 21. 14. Nor is it to be supposed that David sware not to destroy any of them in case God should specially command it or that should by miscarriage render themselves obnoxious to the Sword of Justice but onely that he would not do it barely on his own private account nor seek occasions of so doing and Saul went home but David and his men gat them up unto the hold i To wit of Engedi v. 1. For having had so great and frequent experience of Saul's inconstancy and malice and perfidiousness he would trust him no more CHAP. XXV AND * Chap. 28. 3. Samuel died and all the Israelites were gathered together and lamented him and buried him in his house a According to the manner of those times See Gen. 23. 9. and 50. 5. Matth. 27. 60. at Ramah And David arose and went down to the wilderness of Paran b In the Southern Borders of the Land of Iudah that so when occasion served he might retire out of Saul's Dominions 2 And there was a man in Maon c A place in or near to the Wilderness of Paran See chap. 23. 24. whose ‖ Or business possessions were in Carmel d Not that Carmel in Issachar of which see chap. 15. 12. and 1 King 18. 19. but another in the Tribe of Iudah near unto Maon as appears from Ios. 15. 55. and the man was very great and he had three thousand sheep and a thousand goats and he was shearing his sheep in Carmel 3 Now the name of the man was Nabal and the name of his wife Abigail and she was a woman of good understanding and of a beautiful countenance but the man was churlish and evil in his doings and he was ‡ Gr. a Cynick of the house of Caleb e This is added to aggravate his Crime That he was a degenerate Branch of that Noble stock of Caleb and consequently of the Tribe of Iudah as David was 4 ¶ And David heard in the wilderness that Nabal did shear his sheep f Which times were celebrated with Feasting and Jollity See 2 Sam. 13. 23 24. 5 And David sent out ten young men and David said unto the young men Get ye up to Carmel and go to Nabal and ‡ Heb. ask him in my name of peace greet him in my name 6 And thus shall ye say to him that liveth in prosperity g Heb. to him that liveth Life is oft put for a prosperous and happy life as in that Prayer Let the king live 1 Sam. 10. 24. 1 King 1. 25. and in other passages of Scripture and other Authors for an afflicted and calamitous life is unworthy of the Name of life and is esteemed a kind of death and oft so called as 2 Cor. 1. 10. and 11. 23. By this expression David both congratulates Nabal's felâ—…city and tacitly minds him of the penury and distress in which David and his men now were ‡ Heb. be thou peace thine house peace Peace be both to thee and peace be to thine house h i. e. To all thy Family and peace be unto all that thou hast i To all thy Goods So David's Prayer is very comprehensive reaching to his Soul and Body and Wife and Children and Servants and all his Estate 7 And now I have heard that thou hast shearers now thy shepherds which were with us we ‡ Heb. shamed hurt them not neither was there ought missing unto them all the while they were in Carmel k Which considering the licentiousness of Soldiers and the necessities which David and
by Zadok or Abiathar or some other of the Priests whom they persuaded or constrained to do this office for this being a Sacred Ceremony of great reputation and a likely means to gain the more authority and veneration from the people to Absalom as one whom God by his Vicegerent had constituted and set up and this rite being usual upon all translations of the Government from one person to another in an extraordinary way as this confessedly was it is not likely that they would now omit it though otherwise Anointing is frequently put for designing or constituting over us is dead in battel r And therefore we have no obligation to him and no hope of any thing from him now therefore why ‡ Heb. are ye silent speak ye not a word s The People of Israel speak thus to the Elders of Israel as appears by comparing this Verse with the next Seeing their designs for Absalom disappointed they now repented of that undertaking and were willing to testify so much by their forwardness to bring back David and re-establish him of bringing the king back 11 ¶ And king David sent to Zadok and to Abiathar the priests saying Speak unto the elders of Judah t Who being the first and chief Abettors of Absalom's Rebellion despaired of ever obtaining the Kings grace and pardon and therefore were backward to promote the Kings Restauration saying Why are ye the last to bring the king back to his house u To his Royal Palace at Ierusalem â—…eeing the speech of all Israel is come to the king even to his house x i. e. Even to Mahanaim where now the Kings House and Family is Thus sometimes one word is taken in divers senses in the same Verse as Matth. 8. 22. Or rather thus about bringing the King back to his house For First Those words are very fitly and easily understood here out of the foregoing member of the Verse such defects being usual in the Hebrew which is a very concise or short Language So it is Exod. 22. 15. and Deut. 1. 4 c. Secondly It seems most reasonable to understand the same Phrase to his house being twice here used in the same sense in both places to wit of his House in Ierusalem and this is most agreeable to rule and to Scripture-usage Thirdly Thus the words have more Emphasis than the other way for if the Speech came to the King at Mahanaim it matters not whether it found him in his House there or in the Gate-house or in the field Fourthly David had no House in Mahanaim which could properly be called his house as he had in Ierusalem And then the Parenthesis should close before those last words even to his house or even to his own house to wit that at Ierusalem 12 Ye are my brethren ye are my bones and my flesh y Of the same Tribe and some of you of the same Family with my self and therefore if I should revenge my self of you which perhaps you may fear I will do when I have fully regained my power I should but tear my own Flesh in pieces and hate my own Body which Nature and Interest obligeth every man to preserve wherefore then are ye the last to bring back the king z This delay doth not suit with the relation you have and the affection you owe to me 13 And say ye to Amasa a Absalom's late General who judging his case above all others desperate might be ready to use all his Interest with that Tribe to delay or hinder the Kings return Art thou not * Chap. 〈◊〉 〈◊〉 of my bone and of my flesh b i. e. My near Kinsman my Nephew See 1 Chron. 2. 16 17. God do so to me and more also if thou be not captain of the host before me c i. e. In my presence or now whilst I live lest he should think he promised him onely the reversion of it continually in the room of Joab d Who besides his other Crimes had lately exasperated the King by his wilful Murther of Absalom contrary to David's express command and by his insolent carriage towards him And therefore the King having now the opportunity of another person who had a greater interest both in Iudah and Israel than Ioab he gladly complies with it that so he might both chaftise Ioab for his faults and rescue himself from the Bondagein which Ioab had hitherto held him Yet is it not necessary from those words in the room of Ioab to conclude that Ioab was to be displaced to make room for Amasa but that he might be in like condition with Ioab But what follows in the next Chapter makes very probable that he was indeed displaced and Amasa put in his place 14 And he e Either First Amasa by his great influence upon them Or rather Secondly David by this prudent and kind message and his free offer of pardon and favour to them as if they had never offended bowed the heart of all the men of Judah * Judg. 20. 1. even as the heart of one man so that they sent this word unto the king Return thou and all thy servants 15 So the king returned and came to Jordan and Judah came to Gilgal to go to meet the king to conduct the king over Jordan f To attend upon the King in his passage over Iordan and to furnish him with conveniences for his passage and journey See below v. 41 42. 16 ¶ And * Chap. 16. 5. 1 King 2. â—… Shimei the son of Gera a Benjamite which was of Bahurim hasted and came down with the men of Judah to meet king David 17 And there were a thousand men of Benjamin with him g Whom he brought partly to shew his power and interest in the people whereby he was able to do David either great service or great disservice and partly as intercessors on his behalf and as witnesses of David's clemency or severity that in him they might see what the rest of them might expect and * Chap. 16. 1. Ziba the servant of the house of Saul h Who being conscious of his former abuse of David and of his Master Mephibosheth which he knew the King would understand designed to sweeten David's Spirit towards him by his great officiousness and forwardness in meeting him and congratulating his return and his fifteen sons and his twenty servants with him and they went over Jordan before the king i They did not tarry on this side Iordan waiting till the King came over as the most of the men of Iudah did but went over Iordan to pay their respects and duty to the King there to express their eager and impatient desire to see the King 18 And there went over a ferry boat k Made by the men of Iudah for the Kings proper use besides which there were doubtless many Boats ready for the use of others to carry the kings
the occasion of his eminent Victories and the blessings of his wife and righteous Government some whereof we have in the Book of Psalms Or 2dly As the Author of them he who was eminent and famous among the people of God for the composing of sweet and holy Songs to the praise of God and for the use of his Church in after Ages For he did not only indite most of the Book of Psalms by the direction of Gods Spirit but also invented the Tunes or appointed Tunes to which they were to be Sung and the Instruments of Mâ—…sick which were used in and with those Holy Songs 1 Chron. 25. 2 6. Amos 6. 5. If the expressions here used seem arrogant and not fit to be said by David in his own praise let him consider First That Holy men spake by inspiration from God and therefore must follow his suggestions impartially as indeed they do sometimes in the publishing their own praises which yet is never done unnecessarily and always moderately and sometimes in the publishing of their own infirmities and shame as they are moved thereunto and as the Edification of the Church requires Secondly That these seem not to be the words of David but of the Sacred Penman of this Book to make way for and gain the greater attention and respect unto David's following words said 2 The spirit of the LORD spake by me and his word was in my tongue e The following words and consequently the other words and Psalms composed and uttered by me upon the like Solemn occasions are not to be looked upon as my private fancies or human inventions but both the matter and the words of them are suggested and governed by Gods Spirit which is the great teacher of the Church 3 The God of Israel said * Deut. 〈◊〉 The Rock of Israel f He who is the strength and defence and protector of his people which he here manifests by obliging and directing Kings and Rulers so to manage their Power and Authority as may most conduce to their comfort and benefit spake to me g By way of command Or of me by way of prediction and promise concerning me and my House and the Messias who is to come out of my Loyns ‖ Or Be 〈◊〉 ruler He that ruleth over men must be just ruling in the fear of God h Thus it is a Precept or Declaration of the Duty of Kings and particularly of Solomon his Son to whom as a dying man he gives this advice and of his Successors the Kings of Gods Israel for whose instruction he gives this Rule And so here are the two principal parts of a Kings duty answerable to the two Tables of Gods Law Justice towards men and Piety towards God both which he is to maintain and promote among his people To which if you add benignity and clemency whereby a King renders his Government not frightful and burdensom but acceptable and amiable to his people which possibly may be meant by the following similitudes here is a compleat Character of an excellent Prince or Governor Others make it a Prophesie of Christ and then the words are or may be thus rendred There shall be a Ruler over men or rather among men as the Hebrew word properly signifies to wit the Messias who though he be the Eternal and Invisible God yet shall visibly appear and rule among men a Iust or Righteous one a title oft given to Christ as Isa. 53. 11. Ier. 23. 5 6. and 33. 15. Zech. 9. 19. ruling in the fear of the Lord making it his great business to advance the Service and Worship and Glory of the Lord or as it is in the Hebrew ruling the fear of the Lord i. e. Governing and ordering the Worship of God which is 〈◊〉 called the fear of God And so this clause iâ—… added to prevent or remove scandals and offences which might be taken at the Messias when he should come because of his changing and abrogating the Ceremonial Law and to insinuate that he should have no less power in the governing of Gods House and Worship than Moses had and that he might make such Laws as he thought meet And if this be the meaning of the place then as Iacob being greatly afflicted with the troubles which he by the Spirit of Prophecy foresaw were coming upon his Posterity comforts himself with the thoughts of that Great and Glorious Salvation of God which he also foresaw and waited for Gen. 49. 18. So David reflecting upon the great disorders and miscarriages and calamities which had already arisen in his house and either wisely presaging or foreseeing by the Spirit of the Lord v. 2. that the same sins and miseries should befal his Posterity and Successors he supports and comforts himself with this Consideration That one of them should be a most excellent Person Just and Pious and Merciful and an unspeakable Blessing to David himself and to all his Family and People and to the whole World even the great Messias who was undoubtedly Revealed to and expected by David as appears by many passages of the Psalms and by other Scriptures 4 And * Judg. 5. 31. Psal. 89. 36. Proâ—… 4. 18. Hos. 6. 5. he shall be i These Words are either 1. A further Description of the Kings Duty which is not onely to Rule with exact Justice and Piety but also with sweetness and gentleness and condescention to the Infirmities of his People to render his Government as pleasant and acceptable to them as is the Sun-shine in a clear Morning or the tender Grass which springs out of the Earth by the warm and refreshing Beams of the Sun after the Rain which hath a peculiar kind of sweetness and fragrancy in it Or rather 2. A Prediction or Declaration of the sweet and blessed Effects of such a Government both to the Governour himself in that Peace and Prosperity and Glory and Happiness which it brings to him and to his People to whom it is no less grateful and comfortable and beneficial than those great and publick Blessings of Sun-shine and Rain and the Fruits which they produce Which is true of every good King or Governour but most eminently of the Messias as the light of the morning when the sun riseth even a morning without clouds as the tender grass springing out of the earth by clear shining after rain 5 Although my house be not so with God k Although God knows that neither I nor my Children have Lived and Ruled as we should have done so justly and in the fear of the Lord and therefore have not enjoyed that uninterrupted Prosperity which we might have enjoyed but our Morning-light or the beginning of that Kingdom promised to me and mine for ever hath been overcast with many black and dismal Clouds and my Children have not hitherto been like the tender Grass springing out of the Earth and thriving by the Influences of the Sun and Rain but rather like
private or retired and quiet life without noise and numerous attendants and meddle not with the Affairâ—… of the Court and Kingdom CHAP. II. NOW the days of David drew nigh that he should die and he charged Solomon his son saying 2 â—… go the way of all the earth a i. e. Of all men upon the Earth Compare Ios. 23. 14. Heb. 9. 27. be thou strong b For to govern his People according to the Law of God as it here follows requires great fortitude or strength of mind to Arm himself against the subtil devices and evasions of some against the flatteries and importunities of others against terrors and dangers from revengeful men and especially against himself and his own weakness or partiality through fear or favour and against all those evil thoughts and passions to which the temptations of their great wealth and glory and uncontrollable power naturally expose them See Prov. 16. 32. therefore and shew thy self a man c In manly wisdom and courage and constancy though thou art but young in years 1 Chron. 22. 5. 3 And keep the charge of the LORD thy God d i. e. What God hath charged or commanded thee to do the act being put for the object as is usual to walk in his ways to keep his statutes and his commandments and his judgments and his testimonies as it is written in the law of Moses e Which the Prince was enjoyned to transcribe and read Deut. 17. 18. that he might govern his own and his peoples actions by it that thou mayest * Deut. 29. 9. Josh. 1. 7. ‖ Or do wisely prosper f Or behave thy self prudently for the word signifies both Hereby he intimates That Religion is the truest Reason of State and that all true Wisdom and good success depends upon Piety in all that thou doest and whithersoever thou turnest thy self 4 That the LORD may confirm his word g i. e. Fulfil his promise the condition upon which it was suspended being performed which he spake concerning me saying * Psal. 132. 12. If thy children take heed to their ways h i. e. Diligently observe all their actions to order them according to Gods word to walk before me i To live as those that have God before their eyes and indeavour to approve themselves to him in truth k Not onely in pretence and shew but truly and sincerely with all their heart and with all their soul l i. e. Universally freely and â—…ervently * 2 Sam. 7. 12. there shall not ‡ Heb. be cut off from thee from the throne fail thee said he a man on the throne of Israel m The Succession shall be continued in thy Line without any interruption 5 Moreover thou knowest also what Joab the son of Zeruiah did to me n i. e. Against me Either First Directly and immediately how insolently and imperiously he hath carried himself towards me from time to time trampling upon my Authority and Commands when they thwarted his humor or interest provoking my spirit by his words and actions See 2 Sam. 3. 39. and 19. 7. Or Secondly Indirectly in what he did against Abner and Amasa whose death was a great injury to David as it was a breach of his Laws and Peace a contempt of his Person and Government a pernicious example to others of his Subjects upon the like occasions a great scandal and dishonour to him as if Ioab had been onely David's instrument to effect what he secretly desired and designed whereby the hearts of his People either were or might have been alienated from him and inflamed against him and the wounds which were well-nigh healed might have been widened again and made to bleed afresh and o Or even the following branches being added as an explication of the foregoing to shew what and how he acted towards or against David Or and particularly as his other miscarriages so these especially what he did to the two captains of the hosts of Israel unto * 2 Sam. 3. 27. Abner the son of Ner and unto * 2 Sam. 20. 10. Amasa the son of Jether whom he slew and ‡ Heb. put shed the blood of war in peace p He flew them as if they had been in the state and act of War when there was not onely a Cessation of Arms but also a treaty and agreement of Peace of which also they were the great procurers and promoters and put the blood of war upon his girdle that was about his loins and in his shoes that were on his feet q This is added to note his impudence and impenitency that although by his perfidions manner of killing them when he pretended to embrace them he stained his own Garments with their Blood yet he was not ashamed of it but gloried in it and Marched boldly along with the Army with the same Girdle and Shoes which were sprinkled with their Blood See 2 Sam. 20. 10. 6 Do therefore according to thy wisdom r i. e. What in Reason and Justice thou seest fit For tho I was forced to forbear him when it was in a manner out of my power to punish him yet I never forgave him and therefore do thou wisely and severely examine all his actions and particularly this last Rebellion and punish him according to his demerits and let not his hoar head go down to ‡ Heb. hell So Gr. the grave in peace s Though he be old having been the General of the Army 40 Years yet do not suffer him to die a Natural death but cut him off by the Sword of Justice 7 But shew kindness unto the sons of * 2 Sam. 19. 31. Barzillai the Gileadite t Quest. Why doth he not require the like kindness to Mephibosheth the Son of his dear Ionathan Ans. Either he and his were now extinct or by their after miscarriages had forfeited his favour and let them be of those that eat at thy table for so u i. e. With such kindness either as I cannot express as the Particle so is else where used or as I command thee to shew to them they x i. e. Barzillai and his Sons for though Barzillai onely be mentioned 2 Sam. 17. 27. yet his Sons doubtless were instrumental in the business especially Chimham 2 Sam. 19. 37 38. came to me when I fled because of Absalom thy brother 8 And behold thou hast with thee y i. e. In thy power as that Phrase is oâ—…t used * 2 Sam. 16. 5. Shimei the son of Gera a Benjamite of Bahnrim which cursed me with a ‡ Heb. strong grievous curse z Or reproached me with bitter reproaches 2 Sam. 16. 7 8. which David could not but deeply resent from him though as it was an affliction sent from God he patiently submitted to it in the day when I went to Mahanaim but he came down to meet me at
and Fig-trees grew which were most open to the incursions of their Enemies from Dan even to Beersheba all the days of Solomon 26 ¶ And * â—… Chr. 9. 25. Solomon had forty thousand stalls of horses p In 2 Chron. 9. 25. it is but four thousand Ans. First Some acknowledge an error of the Transcriber writing arbalâ—…m forty for arbah four which was an easie mistake And such mistakes in some Copies in these lesser matters God might permit for the trial and exercise of our Faith without any prejudice to the Authority of the Sacred Scriptures in the great Doctrines of Faith and good life Secondly It is not exactly the same Hebrew word which is here and there though we Translate both stalls and therefore there may well be allowed some difference in the signification the one signifying properly stables of which there were 4000 the other stalls or partitions for each Horse which were 40000. Which great number seems directly forbidden Deut. 17. 16. except Solomon had some particular dispensation from God which might be though it be not Recorded for his charets q Both for his Military Charets which seem to be those 1400 1 King 10. 26. and for divers other uses as about his great and various Buildings and Merchandises and other occasions which might require some thousands of other Charets and twelve thousand horsemen r Appointed partly for the defence and preservation of his People in peace and partly for attendance upon his Person and for the Splendor of his Government Compare chap. 10. 26. But the words may be otherwise rendred and 12000 horses for Parash manifestly signifies both an horse and horsemen And these might be a better â—…ort of Horses than most of those which were designed for the Charets Or thus and for which Particle is easily understood and bortowed from the foregoing clause 12000 horsemen and so he means that the 40000 Horses were in part appointed for his Charets and in part for his 12000 Horsemen 27 And those officers s Named above v. 7 c. provided victual for king Solomon and for all that came unto king Solomons table every man in his month they lacked nothing s Or rather they suffered nothing to be lacking to any man that came thither but plentifully provided all things necessary 28 Barley also and straw for the horses and ‖ Or mâ—…es or swift beasts dromedaries t Or Mules by comparing this with 2 Chron. 9. 24. or Post-Horses which are particularly mentioned and distinguished from the other Horses because they took a more exact and particular care about them Howsoever it is agreed that these were swift Beasts which is evident from Esth. 8. 10 14. Mich. 1. 13. brought they unto the place where the officers were every man according to his charge 29 ¶ And God gave Solomon wisdome and understanding exceeding much and largeness of heart u i. e. Either First Magnanimity or generosity and greatness of spirit whereby he was disposed and emboldened to undertake great things But this seems not so well to suit with the following resemblance Or rather Secondly Vastness of understanding a most comprehensive knowledge of all things both Divine and humane for this Wisdom is the thing for which he is here commended both in the foregoing and following words even as the sand that is on the sea shore x Which cannot be numbred nor measured and which though it be so vast and comprehensive yet consists of the smallest parts and so it may note that Solomon's Wisdom was both vast reaching to all things and most accurate searching and discerning every small thing 30 And Solomons wisdom excelled the wisdom of all the children of the east countrey y The Caldaeans Persians and Arabians who all lay Eastward from Canaan and who were famous in ancient times for their Wisdom and Learning as appears both from Sacred and Prophane Writers and all the wisdom of Egypt z i. e. The Egyptians whose Fame was then great for their Skâ—…ll in the Arts and Sciences which made them despise the Grecians as Children in knowledge See Act. 7. 22. 31 For he was wiser than all men a Either of his Nation or of his time or of all times and Nations whether of the East or any other Countrey excepting onely the first and second Adam than Ethan the Ezrahite and Heman b Israelites of eminent Wisdom probably the same mentioned 1 Chron. 2. 6. and 15. 19. and 25. 4. Psal. 88. title and 89. title and Chalcol and Darda c Of whom see 1 Chron. 2. 6. the sons of Mahol d Obj. All these four were the Sons of Zerah 1. Chron. 2. 6. or of Ezrah as others call him Ans. Either the same Man had two names Zerah and Mahol which was common amongst the Iews and he might be called Mahol from his office or employment for that signifies a Dance or a Pipe and he was expert in Musical Instruments and so were his Sons 1 Chron. 15. 17 18 19. who possibly may here be called by a vulgar Ebraismâ—… Sons of the Musical Instrument from their dexterity in handling it as upon another account we read of the daughters of musick Eccles. 12. 4. and his fame was in all nations round about 32 And he spake three thousand proverbs e i. e. Short and deep and useful Sentences whereof a great and the best part are contained in the Books of Proverbs and Ecclesiastes and his songs were a thousand and five f Whereof the chief and most Divine are in the Canticles 33 And he spake of trees g i. e. Of all Plants of their nature and qualities all which Discourses are lost without any impeachment of the perfection of the Holy Scriptures which were not Inspired and Written to teach men Philosophy or Physick but onely to make men Wise to Salvation See Ioh. 20. 31. 2 Tim. 3. 16 17. from the cedar-tree that is in Lebanon even unto the hyssop that springeth out of the wall h i. e. From the greatest to the least he spake also of beasts and of fowl and of creeping things and of fishes 34 And there came of all people to hear the wisdome of Solomon from all i To wit from all the Neighbouring Kings universal Particles being frequently understood in a restrained sense and such restriction is grounded upon the following words where this is limited to such as heard of Solomon's Wisdom kings of the earth which had heard of his wisdom CHAP. V. AND Hiram king of Tyre sent his servants unto Solomon a To wit as soon as he heard of his Succession in the Throne as the following words shew he sent to congratulate with him as the manner of Princes is for he had heard that they had anointed him king in the room of his father for * 2 Sam. 5. 11. 1 Chr. 14. 1. Amos 1. 9. Hiram was ever a lover of
to Bethel as also to Iericho to the Schools of the Prophets there that he might comfort and strengthen their hearts in God's Work and give them his last and dying Counsels and Elisha said unto him As the LORD liveth and * 1 Sam. 1 â—…6 as thy soul liveth I will not leave thee So they went down to Bethel 3 And the sons of the prophets that were at Bethel came forth to Elisha and said unto him Knowest thou that the LORD will take away thy master c This was Revealed to some of the Sons of the Prophets and by them to the whole Colledge from thy head d Heb. from above thy head Which Phrase may respect either 1. The manner of sitting in Schools where the Scholar sate at his Masters feet Deut. 33. 3. Act. 22. 3. Or 2. The manner of Elijah's Translation which was to be by a Power sent from Heaven to take him up thither to day And he said Yea I know it hold you your peace e Do not aggravate my grief nor divert me with any unseasonable Discourses that I may digest my Sorrow and prepare my self for so great a Stroke and diligently attend all my Masters steps lest he be snatched away from me whilst I am talking with you and that I may beg and obtain some great Blessing from him before his departure 4 And Elijah said unto him Elisha tarry here I pray thee for the LORD hath sent me to Jericho and he said As the LORD liveth and as thy soul liveth I will not leave thee So they came to Jericho 5 And the sons of the prophets that were at Jericho came to Elisha and said unto him Knowest thou that the LORD will take away thy Master from thy head to day And he answered Yea I know it hold you your peace 6 And Elijah said unto him Tarry I pray thee here for the LORD hath sent me to Jordan And he said As the LORD liveth and as thy soul liveth I will not leave thee And they two went on 7 And fifty men of the sons of the prophets went and stood ‡ Heb. in â—…ight or over against c. to view f To observe this great Event Elijah's Translation to Heaven which they expected every moment now when he had taken his last farewell of all the Prophets and whereof they desired to be Spectators not so much to satisfie their own curiosity as that they might be Witnesses of it to others afar off and they two stood by Jordan 8 And Elijah took his mantle and wrapt it together and smote the waters and * â—…o Exod. 1â—… 21. Josh. 3. 15. and they were divided hither and thither so they two went over on dry ground ¶ 9 And it came to pass when they were gone over that Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee And Elisha said I pray thee let a double portion of thy spirit g Either 1. Double to what is in thee Which it seems not probable that he had confidence either to ask or to expect Or rather 2. Double to what the rest of the Sons of the Propheâ—…s maâ—…â—…eceive at thy Request upon this occasion He allude 〈◊〉 〈◊〉 double portion of the First-born Deut. 21. 17. But though Elisha desired no more yet God gave him more than he desired or expected and he seems to have had a greater portion of the Prophetical and Miraculous Gifts of God's Spirit than Elijah had be upon me 10 And he said ‡ Heb. Thou hast done hard in asking Thou hast asked a hard thing h i. e. A rare and singular Blessing which I cannot promise thee which onely God can give and he gives it onely when and to whom he pleaseth nevertheless if thou see me when I am taken from thee it shall be so unto thee but if not it shall not be so i This Sign he proposed not without the instinct and direction of God's Spirit that hereby he might engage him more earnestly to wait and more fervently to pray for this mercy 11 And it came to pass as they still went on and talked that behold there appeared a * Chap. 6. 17. chariot of fire and horses of fire k A bright Cloud formed into such a likeness managed by Holy and Blessed Angels sent from Heaven to Conduct him thither and parted them both asunder and Elijah went up by a whirlwind into heaven l Into the Third Heaven being in the way so transformed and changed as might make him meet to be admitted into those blessed Mansions 12 ¶ And Elisha saw it and cried * Chap. 13 14 My father my father m So he calls him for his fatherly Affection to him and for his fatherly Authority which by his Office he had over him in which respect the Scholars of the Prophets are called their Sons as 1 King 20. 35. the chariot of Israel and the horsemen thereof n Who by thy Example and Counsels and Prayers and Power with God didst more for the Defence and Preservation of Israel than all their Chariots and Horses or other Warlike Provisions The expression alludes to the form of Chariots and Horses which he had seen And he saw him no more and he took hold of his own clothes and rent them in two pieces 13 He took up also the mantle of Elijah that â—…ell from him o God so ordering it for Elisha's comfort and the strengthning of his Faith as a Pledge that together with Elijah's Mantle his Office and Spirit should rest upon him and went back and stood by the ‡ Heb. lip bank of Jordan 14 And he took the mantle of Elijah that sell from him and smote the waters and said Where is the LORD God of Elijah p Who at Elijah's Request divided these Waters and is as able to do it again and hath given me his Spirit and Office and therefore I humbly beg and confidently expect his Assistance in this matter and when he had smitten the waters they parted q But these words are by many rendred otherwise and that agreeably to the Hebrew even himself or even the same which words they joyn with the former as an Emphatical Addition or Repetition which is usual in fervent Prayers But they may be rendered without an Interrogation thus Surely he is to wit here present and ready to help me Or surely he is the same to wit to me that he was to Elijah as able and willing to work for me as for Elijah Then the following words they render as they are in the Hebrew and he smote the water and it was divided By which Repetition it may seem that he smote it twice and that at the first smiting the success did not answer his desire and expectation Which God so ordered partly to keep him in a modest and humble sence of his own Insufficiency that he might not be
here called king either because he was so called and accounted by his own people or because that word is sometimes used for any Prince or chief Ruler See Deut. 33. 5. Iudg. 18. 1. and 21. 25. 1 King 20. 1. and they fetcht a compass of seven days journey m Because they made a great Army which could move but slowly and they fetched a greater compass than was usual for some advantage which they expected by it and there was no water n A frequent want in those hot and desert parts and now as it seems increased by the extraordinary heat and dryness of the season for the host and for the cattel ‡ Heb. at their feet that followed them 10 And the king of Israel said Alas that the LORD hath called these three kings together to deliver them into the hand of Moab o So he chargeth his calamity upon God and not upon himself whose sins were the true and proper causes of it 11 But Jehoshaphat said Is there not here a prophet of the LORD that we may enquire of the LORD by him p This he should have asked before when they first undertook the expedition as he did in a like case 1 King 22. 5. and for that neglect he now suffers but better late than never his afflicton brings him to the remembrance of his former sin and present duty And one of the king of Israels servants answered and said Here is Elisha the son of Shaphat which poured water on the hands of Elijah q i. e. Who was his Servant this being one office of a Servant and this office was the more necessary among the Israelites because of the frequent washings which their Law required 12 And Jehoshaphat said The word of the LORD is with him r We may enquire the mind of God by him for he is a true Prophet Which Iehoshaphat might easily understand because being a good man and a great favourer of the Lords Prophets he would diligently enquire and many persons would be ready to inform him of all things of that nature and amongst others of Elijah's calling of Elisha by casting his Prophetical Mantle over him 1 King 19. 19. and of Elijah's translation and Elisha's substitution in his place and of the proof of it 2 Kin. 2. 8 14. So the king of Israel and Jehoshaphat and the king of Edom went down to him s To his Tent which was either in the Camp or not far from it for he went along with the Army by the impulse of Gods Spirit for this very occasion They did not send for him but went to him that by giving him this honour they might more effectually ingage him to give them his utmost assistance and because they had heard that he was a man of a rugged temper and carriage who therefore was to be sweetned and so disposed to pity and relieve them 13 And Elisha said unto the king of Israel What have I to do with thee t I desire to have no discourse nor converse with thee * So Judg. 10. 14. 〈◊〉 1. 15. Get thee to the prophets of thy father and to the prophets of thy mother u i. e. To the Calves which thou after thy Fathers example dost worship and to the Baals which thy Mother yet worshippeth by thy permission and to which thy heart is yet inclined though thou hast destroyed one of his Images for politick reasons Let these Idols whom thou worshippest in thy Prosperity now help thee in thy distress And the king of Israel said unto him Nay x I renounce those false Prophets and Baals and will seek to none but God for help for the LORD hath called these three kings y If thou hast no respect for me yet pity this innocent King of Edom and good Iehoshaphat who are involved in the same danger with my self together to deliver them into the hand of Moab 14 And Elisha said As the LORD of hosts liveth before whom I stand Surely were it not that I regard the presence of Jehoshaphat the king of Judah z Whom I Reverence and Love for his Vertue and Piety I would not look toward thee nor see thee 15 But now bring me a minstrel a One that can Sing and Play upon a Musical Instrument This he requires that his mind which had been disturbed and inflamed with Holy anger at the â—…ight of wicked Iehoram might be composed and cheered and united within it self and that he might be excited to the more servent prayer to God and joyfully praising him whereby he was prepared to receive the Prophetical Inspiration For although Prophecy be the Gift of God yet men might do something either to hinder or further the reception of it for which cause Paul bids Christians study to get the Gift of Prophecy 1 Cor. 14. 1. And for this very end the Colledges of the Prophets were erected wherein the Sons of the Prophets did use divers means to procure this Gift which also they did sometimes receive as we see 2 King 2. 3 5. and amongst other means they used Instruments of Musick to exhilerate their spirits c. 1 Sam. 10. 5. Of the great power of Musick upon the affections see the Notes on 1 Sam. 16. 17. And it came to pass when the minstrel played that the hand of the LORD b i. e. The Spirit of Prophecy so called to note that it was not from Elisha's temper of body or mind that it was no natural nor acquired vertue inherent in him but a singular Gift of God given to whom and when he pleased This Phrase is used also Ezek. 1. 8. and 3. 14 22. and 8. 1. ‡ Heb. was came upon him 16 And he said Thus saith the LORD Make this valley ‡ Heb. ditches ditches full of ditches c Which may receive the Water and hold it for the use of Men and Beasts 17 For thus saith the LORD Ye shall not see wind d Any of those winds which commonly produce Rain And seeing is here put for perceiving or feeling one sense for another or for all as Gen. 42. 1. compare Act. 7. 12. Exod. 20. 18. and elsewhere neither shall ye see rain yet that valley shall be filled with water that ye may drink both ye and your cattel and your beasts 18 And this is but a light thing in the sight of the LORD e This is but a small favour in comparison of what he intends to you for Iehoshaphat's sake He will give you more than you ask or expect For they were so weakned and discouraged with the great drought that they had no hopes of proceeding in the offensive War and thought it sufficient if it were possible to Defend themselves from the Moabites ver 13. he will deliver the Moabites also into your hand 19 And ye shall smite every fenced city and every choice city and shall fell every good tree f This is Either
Behold my master hath spared Naaman this Syrian o A stranger and one of that Nation who are the implacable Enemies of Gods people whom therefore my Master should not have had so much regard to as to the Lords Prophets who better deserved and more needed the money which he offered than Naaman himself did in not receiving at his hand that which he brought but as the LORD liveth I will run after him and take somewhat of him p He Swears that he might have some pretence for the action to which he had bound himself by his Oath not considering that to Swear to do any wicked action is so far from excusing it that it makes it much worse 21 Sâ—… Gehazi followed after Naaman and when Naamaâ—… saw him running after him he lighted down from the chariot to meet him q Thereby testifying his great respect to the Prophet his Master and said ‡ Heb. 〈◊〉 peace Is all well 22 And he said All is well my master hath sent me r This was a very unlikely Story but Naaman was not willing to question it but glad of the opportunity of shewing his gratitude to the Prophet saying Behold even now there be come to me from mount Ephraim two young men of the sons of the prophets give them I pray thee a talent of silver and two changes of garments 23 And Naaman said Be content take two talents and he urged him s Who at first refused it upon a pretence of modesty and obedience to his Masters command and bound two talents of silver in two bags with two changes of garments and laid them upon two of his servants and they bare them before him 24 And when he came to the ‖ Or 〈◊〉 places tower t A safe and private place which he chose for that purpose and where possibly he hid and kept other things which he had got by such like frauds and artifices he took them from their hand and bestowed them in the house and he let the men go u Before they came within sight of his Master and they departed 25 But he went in and stood before his master and Elisha said unto him Whence comest thou Gehazi and he said Thy servant went ‡ Heb. not â—…ther or â—…ther no whither 26 And he said unto him Went not mine heart with thee x Did not my mind being enlightned by Gods Spirit discern what thou saidst and didst when the man turned again from his chariot to meet thee Is it a time y Was this a â—…it season for this action I had but newly and obstinately refused his Gifts for great reasons of which see on ver 16. and now thou hast given him cause to think that I was a â—…sed and wicked Impostor who vain-gloriously refused in Publick what I inwardly and greedily desired and sought onely a sitter place and opportunity to take and that all our Religion is but an Imposture and that the God who owns such a vile wretch for his Prophet as thou hast represented me to him is not so Holy and Righteous as we pretend to receive money and to receive garments and oliveyards and vineyards and sheep and oxen and men-servants and maid-servants z Which Gehazi intended to purchase with this money and therefore the Prophet names them 〈◊〉 inform him That he exactly knew by Divine Inspiration not onely Gehazi's outward Actions but even his most secret Intentions 27 The leprosy therefore of Naaman shall cleave unto thee and unto thy seed for ever ‖ i. e. For some Generations or for a long time as that World is oft used and as may be thought by comparing this with Exod. 20. 55. and 34. 7. And he went out from his presence ‡ Being confounded with the sense of his guilt and shame and misery and banished from the company of others by God's Law Levit. 13. and 14. a leper as white as snow * Which is the worst kind of Leprosie and noted by Physitians to be incurable See Exod. 4. 6. Numb 12. 10. 2 Chron. 26. 19 20. Nor was this Punishment too severe for Gehazi's Wickedness which was great and various horrid Covetousness which is Idolatry the Prophanation of God's Name by a Wicked Oath downright Theft deliberate and impudent Lying and that to a Prophet which was in a manner a lying to the holy Ghost like theirs Acts 5. 3. A desperate contempt of God's Omniscience Justice and Holiness an horrible Reproach fastned upon the Prophet and his Religion and a mischievous Scandal given to Naaman and all other Syrians that might hear of it CHAP. VI. AND the sons of the prophets a Either at Bethel or Iericho or rather at Gilgal as may seem from its nearness to the River of Iordan ver 2. said unto Elisha Behold now the place where we dwell with thee b Or before thy face i. e. under thy inspection and direction where thou dost frequently dwell with us Or to thy face which may be joyned with the following Words and so the sense may be this It is apparent to thy view that this place is too strait for us is too strait for us c The number of the Prophets increasing by the gracious Providence of God and by the Ministry and Miracles of Elijah and Elisha 2 Let us go we pray thee unto Jordan d i. e. To the Woods near Iordan which were near to them See on ver 1. and take thence every man a beam e i. e. A piece of Timber for the Building Hence it may be gathered That although the Sons of the Prophets principally devoted themselves to Religious Exercises such as Prayer and Praising of God and the studying of Gods Word and Instructing of others and waiting for Divine Revelations yet they did sometimes employ themselves about Manual Arts which now they might be forced to through the Iniquity of the times and let us make us a place there where we may dwell And he answered Go ye 3 And one said Be content I pray thee and go with thy servants And he answered I will go 4 So he went with them And when they came to Jordan they cut down wood 5 But as one was felling a beam the 〈◊〉 〈◊〉 ax head f The Iron fell from the Wood. fell into the water and he cried and said Alas master for it was borrowed g He was the more concerned partly because he was now forced to be idle and useless to them in the common Work and partly because it was his Friends loss who now was likely to suffer for his kindness and as Justice obliged him to restore it so his Poverty disenabled him from it 6 And the man of God said Where fell it and he shewed him the place and he cut down a stick and cast it in thither and the iron did swim 7 Therefore said he Take it up to thee and he put out his hand
Exod. 7. 15. reproved kings for their sakes 22 Saying * Psal. 105. 15. Touch not mine anointed and do my prophets no harm 23 * Psal. 96. 1. Sing unto the LORD all the earth shew forth from day to day his salvation 24 Declare his glory among the heathen his marvellous works among all nations 25 For great is the LORD and greatly to be praised he also is to be feared above all gods 26 For all the * Lev. 19. 4. gods of the people are idols but the LORD made the heavens 27 Glory and honour are in his presence strength and gladness are in his place 28 Give unto the LORD ye kindreds of the people give unto the LORD glory and strength 29 Give unto the LORD the glory due unto his Name bring an offering and come before him worship the LORD in the beauty of holiness 30 Fear before him all the earth the world also shall be stable that it be not moved 31 Let the heavens be glad and let the earth rejoyce and let men say among the nations The LORD reigneth 32 Let the sea roar and the fulness thereof let the fields rejoyce and all that is therein 33 Then shall the trees of the wood sing out at the presence of the LORD because he cometh to judge the earth 34 * Psal. 107. 1. 118. 1. 236. 1. O give thanks to the LORD for he is good for his mercy endureth for ever 35 And say ye Save us O God of our salvation and gather us together and deliver us from the heathen c This might seem an improper and unseasonable Prayer for Davids time when the Israelites were not yet scattered amongst the Heathen but indeed it was not so partly because they had already been sadly divided by a Civil War among themselves and though they were now externally and visibly united under David yet he might justly think that there were some who yet retained in their Hearts their old Leaven their hatred of him and their affection to Saul which might hereafter break forth when Occasion was offered as it did 2 Sam. 16. 8. and therefore he justly prays that they may be gathered and united together in hearty Love as well as in outward Shew and partly because this Psalm or Prayer was made by David for the use of the Church not onely in that present time but in future Ages in which David foresaw by the Spirit of Prophecy or by consideration of those Ancient and Sacred Predictions Deut. 31. 32. That the Israelites would one time or other forsake God and for their Apostacy be dispersed among the Heathens when they should have great and particular need of this Prayer that we may give thanks to thy holy name and glory in thy praise 36 Blessed be the LORD God of Israel for ever and ever and all * Deut. 27. 〈◊〉 the people said Amen and praised the LORD 37 So he left there d i. e. He appointed them their Work and Station there before the ark of the covenant of the LORD Asaph and his brethren to minister before the ark continually as every days work required 38 And Obed-edom with their brethren threescore and eight Obed-edom also the son of Jeduthun and Hosah e Or door-keepers as the same Hebrew Word is rendred ch 15 23 24. of which see the Note on v. 23. to be porters 39 And Zadok the priest f Not the High-priest but the second and the Chief Priest at Gibeon where the Famous Tabernacle and Altar made by Moses still were 1 Chron. 21. 29. 2 Chron. 1. 3. where also the Ordinary Sacrifices were offered and the stated and publick Worship of God was performed as it here follows for which the Priests were placed there as the Extraordinary Worship was before the Ark upon great Occasions as when God was consulted which was to be done before the Ark and by the High-Priest Exod. 28. 1â—… 20. 21. who now was Abiathar who therefore abode here with the Ark when Zadok was left at Gibeon and his brethren the priests before the tabernacle of the LORD * 1 〈◊〉 14. in the high place that was at Gibeon 40 To offer burnt-offerings unto the LORD upon the altar of the burnt-offering continually * 〈◊〉 〈◊〉 ‖ morning and evening and to do according to all that is written in the law of the LORD which he commanded Israel 41 And with them Heman and Jeduthun and the rest that were chosen who were expressed by name g So exceeding careful was this good King of Gods Worship that he would have no person employed in it but such as he appointed to it and were fit for it to give thanks to the LORD because his mercy endureth for ever 42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound and with musical instruments of God h i. e. Appointed and appropriated to the Worship and Honour of God and the sons of Jeduthun were †Heb. 〈◊〉 〈◊〉 porters 43 And all the people departed every man to his house and David returned to bless his house CHAP. XVII 1 NOw * 2 〈◊〉 〈◊〉 c. it came to pass a This whole Chapter is explained 2 Sam. 7. where the same things are recorded with very little variation of the Words which also hath been considered in my Notes upon that Chapter to which I refer the Reader taking notice here but of some very few things as David sat in his house that David said to Nathan the prophet Lo I dwell in an house of cedars but the ark of the covenant of the Lord remaineth under curtains 2 Then Nathan said unto David Do all that is in thine heart for God is with thee 3 And it came to pass the same night that the word of God came to Nathan saying 4 Go and tell David my servant Thus saith the LORD Thou shalt not build me an house to dwell in 5 For I have not dwelt in an house since the day that I brought up Israel unto this day but 〈◊〉 〈◊〉 have gone from tent to tent and from one tabernacle to another 6 Wheresoever I have walked with all Israel spake I a word to any of the judges of Israel whom I commanded to feed my people saying Why have ye not built me an house of cedars 7 Now therefore thus shalt thou say unto my servant David Thus saith the LORD of hosts I took thee from the sheep-cote even †〈…〉 from following the sheep that thou shouldest be ruler over my people Israel 8 And I have been with thee whithersoever thou hast walked and have cut off all thine enemies from before thee and have made thee a name like the name of the great men that are in the earth 9 Also I will ordain a place for my people Israel and will plant them and they shall dwell in their place and shall be moved no more neither
Tabernacle and therefore more of the Levites were to be employed and consequently they were to be sooner taken into Service and upward 25 For David said The LORD God of Israel hath given rest unto his people ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may dwell in Jerusalem for ever 26 And also unto the Levites r Or rather as concerning the Levites of whom he is here speaking they shall no more carry the Tabernacle nor any vessels of it for the service thereof 27 For by the last words of David s By his last Order and Constitution made by Gods Direction and by the Spirit as hath been once and again noted and proved before This is here added to signifie that this great Affair was thus settled by David not in his younger years when it might have been thought to have the Effect of youthful Heat and Confidence and Presumption and Rashness but when he was come to the greatest Maturity when he was Old and near his Death and going to give up his Account to his Lord and Maker of all his Actions and particularly of the Alterations which he made in the Service of God which he declared was done by the Spirit of God These were in a manner his dying Words which usually make the deepest Impressions the Levites were †Heb. 〈◊〉 numbred from twenty years old and above 28 Because †Heb. their 〈◊〉 was 〈◊〉 the hand of 〈◊〉 sons of 〈◊〉 their office was to wait on the sons of Aaron for the service of the house of the LORD in the courts and in the chambers and in the purifying of all holy things t i. e. Holy Places and Garments and Vessels and Sacrifices which were to be washed and cleansed from any Filthiness which possibly might cleave to them and the work of the service of the house of God 29 Both for the shew-bread and for * Lev. 6. 20. Ch. 9. 29 〈◊〉 the fine flour for meat offering and for the unleavened cakes and for that which is baked in the ‖ Or 〈◊〉 〈◊〉 pan and for that which is fryed and for all manner of measure and cise u This is to be understood either 1. particularly of the Measure or Quantity of fine Flour and Wine and Oil which was fixed by Gods Law Or generally of all Measures used either in Sacred or Civil Things the publick Standards whereof were kept in the Sanctuary or Temple of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion must needs belong to the Priests and under them to the Levites who were to examine other Measures and all things by them as oft as Occasion required that so the Priests might be at more leisure for their higher and greater Employments 30 And to stand every morning x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving to thank and praise the LORD and likewise at even x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving 31 And to offer all burnt-sacrifices unto the LORD in the sabbaths in the new moons and on the set feasts by number according to the order commanded unto them y i. e. Unto those persons the Levites of whom he speaks Or concerning them i. e. about those things continually before the LORD 32 And that they should keep the charge of the tabernacle of the congregation and the charge of the holy place and the charge of the sons of Aaron z i. e. What the Priests should commit to their Charge or command them to do their brethren in the service of the house of the LORD CHAP. XXIV 1 NOw these are the divisions a i. e. The several Branches into which that Family was divided or distributed of the sons of Aaron * 〈◊〉 10. â—… 5. The sons of Aaron Nadab and Abihu Eleazar and Ithamar 2 But * 〈◊〉 â—… 4. 〈◊〉 â—…6 6â—… Nadab and Abihu died before their father and had no children therefore Eleazar and Ithamar executed the priests office b i. e. Were the onely persons to whom and to whose Families the Execution of that Office was committed 3 And David distributed them †〈◊〉 〈◊〉 Zaâ—… â—…0 3â—… both Zadok of the sons of Eleazar and Ahimelech of the sons of Ithamar according to their Offices c Or courses or prefectures i. e. Allotting to each of them several times wherein they or theirs should by turns have the Government of Holy Ministrations in the Temple Service in their service 4 And there were moe chief men found of the sons of Eleazar than of the sons of Ithamar and thus were they divided Among the sons of Eleazar there were sixteen chief men of the house of their fathers and eight among the sons of Ithamar according to the house of their fathers 5 Thus were they divided by lot d Partly to prevent that Envy or Emulation which otherwise might arise among them and partly that all mens Minds and Consciences might be fully satisfied in the Order now established by this Divine way of Decision one sort with another for †Heb. the 〈◊〉 of the 〈◊〉 and 〈◊〉 of God 〈◊〉 23. 6. the governours of the sanctuary and governours of the house of God e But that is no other than the Sanctuary and so it may seem to make this Division improper and irregular the several Members of it being altogether the same Or rather of the things of God i. e. of all persons ministring in the Sanctuary and of all Holy Ministrations done in it and of all other matters of the Lord as they are called by way of distinction from the kings matters 2 Chron. 19. 11. were of the sons of Eleazar and of the sons of Ithamar 6 And Shemajah the son of Nathancel the scribe one of the Levites wrote them before the king and the princes and Zadok the priest and Ahimelech the son of Abiathar and before the chief of the fathers of the Priests and Levites one †Heb. 〈◊〉 of 〈◊〉 〈◊〉 principal houshold being taken for Eleazar and one taken for Ithamar f Or the Chief which Word is easily supplied out of the context of one house of the Fathers was taken to wit by Lot for Eleazar i. e. out of his Family and that which was taken after it was taken for Ithamar i. e. out of his Family The meaning is that the first Lot fell to Eleazar and the second to Ithamar and the third to Eleazar and the fourth to Ithamar and so successively until all the Families of Ithamar had received their Lots And afterwards all the Lots came forth to the rest of Eleazars Families which were double in number to those of Ithamar as was said v. 4. 7 Now the first lot came forth g To wit out of the Vessel in which all
elsewhere Or 3. because ordinarily there was but one of each used at a time for those uses with the lamps thereof * 〈◊〉 â—… 21. to burn every evening t And from Evening to Morning continually Lev. 24. 2 3. for which End one Candlestick was sufficient and it is very improbable that all the Candlesticks were used every night for we keep the charge of the LORD our God u This he saith though he was an ungodly King either because he flattered himself and fancied that his keeping up the External Worship of God would make full satisfaction for the Errors of his Life Or that he might hereby encourage his own Souldiers and convince or terrifie his Enemies but ye have forsaken him 12 And behold God himself is with us †〈◊〉 〈◊〉 〈◊〉 for our captain and his priests with sounding trumpets to cry alarm against you x Upon the sounding whereof God hath solemnly promised to â—…ssist his People Numb 10. 9. O children of Israel * 〈◊〉 â—…9 fight ye not against the LORD God of your fathers y You have not onely us for your Enemies but God even the God whom your Fathers honoured and served to their own great Comfort and Benefit for ye shall not prosper 13 But Jeroboam caused an ambushment to come about behind them z Whilest Abijah was discoursing Jeroboam takes the Advantage of it to lay an Ambush so they were before Judah and the ambushment was behind them 14 And when Judah looked back behold the battel was before and behind and they cried unto the LORD and the priests sounded with the trumpets 15 Then the men of Judah gave a shout and as the men of Judah shouted it came to pass that God smote a By strengthning the Hearts and Hands of the Men of Judah and taking away the Spirits and Power of their Enemies and it may be by some extraordinary Assistance Jeroboam and all Israel before Abijah and Judah 16 And the children of Israel fled before Judah and God delivered them into their hand 17 And Abijah and his people slew them with a very great slaughter so there fell down slain of Israel five hundred thousand b chosen men A â—…ast Number but it hath been oft observed and recorded by sacred and profane 〈◊〉 that in 〈◊〉 ansient Tiâ—…es there were very numerous Armie and oft times very great 〈◊〉 and if this Slaughter was 〈◊〉 than ordinary there is nothing strange nor incredible 〈◊〉 the Almighty God foâ—…ght 〈◊〉 the Israelites 18 Thus the children of Israel were brought under at that time and the children of Judah prevailed because they relyed upon the LORD c They put their Trust in him and conâ—…idently expected Help from him which is a Disposition of heart that God prizeth and taketh kindly See 2 King 18. 5. 2 Chron. 20. 20. Psal. 22. 4. 〈◊〉 3. 28. God of their fathers 19 And Abijah pursued after Jeroboam and took cities from him Beth-el d Which Jeroboam recovered afterwards as appears by the course of the History though it be not paâ—…ticularly mentioned which is the case of many other considerable things And in the mean time it is very probable that when Jeroboams Host was discomfited and he expected that Abijah would pursâ—…e his Victory he removed the Golden Calf from Beth-el which lay near Abijahs Kingdom to some safer Place with the towns thereoâ—… and Jeshanah with the towns thereof and Ephraim e A City so called possibly the same which is mentioned Ioh. 11. 54. or that which is called Ophra Iudg. 8. 27. with the towns thereof 20 Neither did Jeroboam recover strength again in the days of Abijah and the LORD strook him f i. e. Jeroboam as appears from the contrary â—…ondition of Abijah described in the next verse Him God might strike either with vexation and horror of Mind or with some painful and lingring but incurable Disease like that of Jehoram which tormented him two years together and at last killed him 2 Chroâ—… 21. 19. and he died g Not presently but a year or two after this time 21 But Abijah waxed mighty and married fourteen wives and begat twenty and two sons and sixteen daughters h Not now after this Victory for he died presently after it but in the whole time of his Life before he was King and afterward 22 And the rest of the acts of Abijah and his ways and his sayings are written in the ‖ Or commentary story of the prophet * Ch. 12. 15. Iddo CHAP. XIV 1 SO Abijah slept with his fathers and they buried him in the city of David and * 1 Kin 15. 8 c. Asa his son reigned in his stead in his days the land was quiet ten years a i. e. There was no open War either by Baasha or others onely there were secret Grudges and private Hostilities between his and Baasha's Subjects 1 King 15. 16. 2 And Asa did that which was good and right in the eyes of the LORD b Of this and the next verse see on 1 King 15. 11 12. his God 3 For he took away the altars of the strange gods and the high places and brake down the †Heb. statdeâ—… images and cut down the groves 4 And commanded Judah to seek the LORD God of their fathers c By his Royal Edicts he required them to worship God and him onely and to do the law and the commandment d i. e. To practise all which the Laws of Moses required of them 5 Also he took away out of all the cities of Judah the high places and the †Heb. sun-images images and the kingdom was quiet before him 6 And he built fenced cities in Judah for the land had rest and he had no war in those years because the LORD had given him rest 7 Therefore he said unto Judah Let us build these cities and make about them walls and towers gates and bars while the land is yet before us d i. e. In out Power as that Phrase is oft used See on Gen. 13. 9. because we have sought the LORD our God we have sought him and he hath given us rest on every side so they built and prospered 8 And Asa had an army of men e Which as it seems he had now gathered together upon the Information of Zerahs Design against him that bare targets and spears out of Judah three hundred thousand and out of Benjamin that bare shâ—…elds and drew bows two hundred and fourscore thousand all these were mighty men of valour 9 * Ch. 16. 3. And there came out against them Zerah the Ethiopian f Or the Arabian as the Hebrew word Cush is commonly used as hath been noted before These being much nearer to Asa than the Ethiopians who also could not have come to Asa but thorough Egypt which probably the King of Egypt would not permit him to do with an
altar 23 And they brought †Heb. near forth the he goats for the sin offering before the king and the congregation and they r i. e. The King and the Elders of the Congregation in the Name of the whole Congregation laid their * Lev. 4. 15 24 hands upon them 24 And the priests killed them and 〈◊〉 made reconciliation with their blood upon the â—…tar to make an atonement for all Israel s i. e. For Judah and Benjamin and all the rest of the Tribes whereof a considerable Number were now in his Dominions for the king commanded that the burnt-offering and the sin offering should be made for all Israel 25 * 1 Chr. 16. 4. 25. 6. And he set the Levites in the house of the LORD with cymbals with psalteries and with harps * 1 Chr. 23. 5. 25. 1. according to the commandment of David and of Gad the kings seer and Nathan the prophet for so was the commandment †Heb. by the hand of the LORD of the LORD †Heb. by the hand of by his prophets 26 And the Levites stood with the instruments * 1 Chr. 23. 5. Amos 6. 5. of David and the priests with * Num. 10. 10 the trumpets 27 And Hezekiah commanded to offer the burnt-offering upon the altar and †Heb. in the time when the burnt-offering began the song of the LORD began also with the trumpets and with the †Heb. hands of instruments instruments ordained by David king of Israel 28 And all the congregation worshipped and the †Heb. song singers sang and the trumpets sounded and all this continued until the burnt-offering was finished 29 And when they had made an end of offering the king and all that were †Heb. found present with him bowed themselves and worshipped 30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David and of Asaph the seer and they sang praises with gladness and they bowed their heads and worshipped 31 Then Hezekiah answered and said Now ye have ‖ Or filled your hand consecrated your selves unto the LORD t Now that you have reconciled your selves and the House to Gods Favour and that he is willing and ready to accept your Sacrifices come near and bring sacrifices and †Heb. thanks * Lev. 7. 12. thank-offerings into the house of the LORD And the congregation brought in sacrifices and †Heb. thanks thank-offerings and as many as were of a free heart burnt-offerings u Wherein there was more generosity than in the other Sacrifices because they were wholly burnt and offered to God and the People had no share in them as they had in the rest 32 And the number of the burnt-offerings which the congregation brought was threescore and ten bullocks an hundred rams and two hundred lambs all these were for a burnt-offering unto the LORD 33 And the consecrated things x i. e. All the Offerings consecrated to God besides the Burnt-offerings already mentioned were six hundred oxen and three thousand sheep 34 But the priests y To wit such as were sanctified and fit for their Work as the following words shew for otherwise the Number of the Priests was more than sufficient for this Employment were too few so that they could not flay all the burnt-offerings z And much less all the other Sacrifices which were more numerous the flaying whereof was the Priests proper Work Levit. 1. 5 6. wherefore their brethren the Levites †Heb. strengthened them did help them ‖ Necessity excusing their deviation from the Rule as it hath excused others in like Cases till the work was ended and untill the other priests had sanctified themselves for the Levites were more upright in heart to sanctifie themselves than the priests 35 And also the burnt-offerings were in abundance * Or For the Burnt-offerings were to be offered also in abundance So it is a reason why the Priests could not stay all the burnt-offerings as was said v. 34. Because there was so much other work for them for the Burnt-offerings were not onely to be flayed but also to be offered to wit wholly and with them the Fat of Peace-offerings c. with the fat of the peace-offerings and the drink-offerings for every burnt-offering So the service of the house of the LORD was set in order 36 And Hezekiah rejoyced and all the people that God had * 1 Chr. 29. 18. prepared the people for the thing was 〈◊〉 suddenly †It was as a very great so a sudden Change that the People who but the other day were so ready to comply with wicked Ahaz in his Idolatrous and Impious Prescriptions were now so free and forward in Gods Service whereby it plainly appeared to be the Work of the Almighty God changing their Hearts by his Holy Spirit CHAP. XXX 1 ANd Hezekiah sent to all Israel a Whereby he understands all the Persons of the Ten Tribes who were now setled in his Kingdom as appears by their contradistinction to Ephraim and Manasseh here following and Judah and wrote letters also to Ephraim and Manasseh b i. e. To all the remainders of the Ten Tribes v. 5. who are here Synecdochically expressed by the names of Ephraim and Manasseh as elsewhere by the name of Ephraim onely But he names these two Tribes because they were nearest to his Kingdom and a great Number of them had long since and from time to time joyned themselves to the Kingdom of Judah 2 Chron. 15. 8 9. and therefore had most hopes of success amongst them that they should come to the house of the LORD at Jerusalem c Admonishing them of their Duty to God and perswading them to comply with it to keep the passover unto the LORD God of Israel 2 For the king had taken counsel and his princes and all the congregation in Jerusalem to keep the passover in the second * Num 9. 10 11. month d Which was against the common Rule and Practise but was justified by that Supreme Law of Necessity and by a just Impediment which made the doing of this in its proper time to 〈◊〉 the 14th Day of the first Month impossible because the Temple was not cleansed nor they prepared till that time was past 〈◊〉 29. 3. 1â—… Compare Numb 9. 10 11. 3 For they could not keep it at that time e Which God had appointed for it Exod. 12. 6. One Reason whereof was evident in it self because the Temple was not then purified and prepared to which he adds two other Reasons because the priests had not sanctified themselves sufficiently f To wit in such manner and degree as was fit nor in such Numbers as were necessary for the sâ—…aying and offering of so many thousands of Paschal-offerings as appears because they were not
as that word is elsewhere used of Seraiah Ezra 7. 1. who was the High-Priest 2 Kin. 25. 18. 1 Chr. 6. 14. and he was a ready Scribe in the Law of Moses Ezra 7. 6 and endowed with a more than ordinary measure of Gods Spirit as is evident from this Book and was himself an Eye-witness of all these Transactions In his time also there lived divers other holy men of God as Daniel and Nehemiah and Mordecai and Zorobabel and Joshuah Which makes that probable which the Iews report that these Prophets and other holy and learned men did review the Canonical Books of the Old Testament and added here and there some few passages in the historical Books and digested them into that order in which now we have them in our Hebrew Bibles This being a work most suitable to the Prudence and Piety and sacred Function of these Persons and to the present Estate of the Iewish Nation who had been long in Captivity in Babylon where it was to be feared that many of them were ignorant or corrupt in the Principles of Religion and who were yet in a broken condition and likely to be exposed to farther calamities and dispersions which also might be signified to some of them and to that care which the wise and gracious God hath ever used for the guidance of his Church according to their several occasions and necessities CHAP. I. 1 NOw in the first year of Cyrus king of Persia a To wit of his Empire or Reign in Babylon For he had now been King of Persia for many Years that the word of the LORD * 〈◊〉 〈◊〉 22 〈◊〉 25. 12. 〈◊〉 10. by the mouth of Jeremiah might be fulfilled the LORD stirred up the spirit of Cyrus b i. e. Put into him a Mind and Will to this work king of Persia that he †〈…〉 made a proclamation throughout all his kingdom and put it also in writing saying 2 Thus saith Cyrus king of Persia The LORD God of Heaven hath given me all the kingdoms of the earth c To wit in those parts of the World all that vast Empire formerly under the Assyrians and Babylonians The Gift of which he ascribes to the great God either by virtue of those common notions which were in the Minds of the Heathens who though they worshipped Idols yet many of them did acknowledge a true and supream God Or by that clear and express Prophecy of Isaiah concerning him Isa. 44. 28. 45. 1 13. so long before he was born which Prophecy the Jews had doubtless shewed him which also carried a great evidence with it especially to him who was so highly graâ—…ified and incouraged by it or by a special Illumination which God vouchsafed to him as he did to Nebuchadnezzar and Darius and some others of the Heathen Princes and he hath * 〈◊〉 44. 28. â—…â—…5 13. charged me d Either by his Prophets Isaiah formerly or Daniel now or by an inward suggestion to his Mind to build him an house at Jerusalem which is in Judah 3 Who is there among you of all his people d To wit of Israel A material clause by vertue of which they justly refused the help of those Aliens who pretended to join with them in the building ch 4. 2 3. his God be with him e Let his God help him as I also shall do and let him go up to Jerusalem which is in Judah and build the house of the LORD God of Israel he is the God which is in Jerusalem f Or only in Ierusalem as it is in the Hebrew So it notes the place where he allows and requires them to build it 4 And whosoever remaineth g Who when his Brethren were gone up was desirous to go with them but forced to tarry there for want of necessaries for his Journey in any place where he sojourneth let the men of his place †〈◊〉 〈◊〉 â—…im 〈◊〉 help him h I require my Officers to take care that they may be supplied either by the voluntary Contributions of the People or by a moderate Tax to be laid either only upon those Jews who were resolved to stay or upon the Gentiles also which the Persian Monarchs being absolute had a power to do and which was the more reasonable because the King himself submitted to it and bore a great part of the burden and because it was for the House of that great God to whom they all owed their present Peace and great felicity with silver and with gold i Which upon this occasion I give you leave to transport and with goods and with beasts besides the free-will-offering for the house of his God that is in Jerusalem 5 Then rose up the chief of the fathers of Judah and Benjamin i And with them some of other Tribes as appears from 1 Chr. 9. 3. but these only are named because they were most considerable for number and quality and the priests and the Levites with all them whose spirit God had raised to go up k To whom God had given that pious Disposition and that Fortitude and Resolution which it required to break through their difficulties which were great and many such as their present penury the length and hazards and costliness of the journey their settlements in comfortable Habitations their dispersion in several and distant places which hindred the Conjunction of their Counsels and Actions the multitude of their Enemies the actual possession of their Country by others the great backwardness of many of their own Brethren to go with them and many other discouragements to build the house of the LORD which is in Jerusalem 6 And all they that were about them ‖ That is helped them strengthened their hands l Either because they had embraced or at least favoured the Jewish Religion concerning which they were instructed by the Israelites that had now for a long time dwelt among them or rather that they might hereby gratifie the Kings humour and purchase his favour for they perceived him to be hearty and forward in the work with vessels of silver with gold with goods and with beasts and with precious things besides all that was willingly offered 7 Also Cyrus the King brought forth the vessels of the house of the LORD * 2 Kin. 24. 13. 2 Chr. 36. 7. which Nebuchad-nezzar had brought forth out of Jerusalem m Obj. These are said to have been cut in pieces 2 Kin. 24. 13. how then are they here returned Ans. That Hebrew word used 2 Kin. 24. 13. signifies not so properly to cut in pieces as to cut off as from the use of the word Deut. 25. 12. 2. Sam. 4. 12. 2 Kin. 18. 16. Ier. 9. 26. And these vessels when they were taken away from the Temple might very well be said to be cut off from it because they had for so long time been so constantly and as it were inseparably united to
have been both sinful and shameful See on v. 11. and that they might have matter for an evil report that they might reproach me t As a Coward and conscious of my own guilt that so they might make me contemptible and odious both to my own People and to the King of Posia 14 My God think thou upon Tobiah and Sanballat according to these their works and on the prophetess Noadiah u One that falsly pretended to the Spirit of Prophecy to deceive and destroy Nehemiah He prays to God to remember and punish these False prophets because he was not yet in a capacity to do it having such powerful Enemies round about him and so many rich and potent Jews highly discontented for their great loss by his means ch 5. and the rest of the prophets that would have put me in fear 15 So the wall was finished in the twenty and fifth day or the month Elul x Answering part to our August and part to September in fifty and two days y To be computed either 1. From the time of Sanballat's sending this letter to him Or as most judg from the beginning of the Work Which though a great thing yet it is not at all incredible considering 1. That the Walls and Gates were not wholly pulled down by the Chaldeans For to what purpose should they make that waste of time and labour 2. That where the Walls were thrown down yet the materials remained which they now used 3. That in the building of the Walls they minded not curiosity but only strength and safety 4. The great numbers of the Builders and the prudent distribution of the work among them and their admirable Zeal and diligence in the work 5 That there want not parallel Instances even in heathen Authors for both Curtius and Arian report that Alexander the Great built the Walls of new Alexandria which contained above Seven Miles in length within Twenty days space 6. That there was an eminent hand of God in carrying on this work which their very Enemies here acknowledg 16 And it came to pass that when all our enemies heard thereof and all the heathen that were about us saw these things they were much cast down in their own eyes z i. e. In their own Opinion or themselves being Judges For though ordinarily men are very prone to judge partially and still to flatter themselves with vain hopes and fancies yet this case was so clear and remarkable that they began to despair Now they saw that all was lost that their designs were broken and that their mischief was now likely to fall upon their own heads for they perceived a By that admirable Courage and Constancy and quickness wherewith this work was managed notwithstanding all their difficulties and discouragements that this work was wrought of our God b That it was the work of that mighty God of Israel whom they had great reason to fear and withal they took it for an ill omen to them and a sure presage that God would still watch over that City and People and crush those who should oppose or disturb them 17 Moreover in those days the nobles of Judah †〈…〉 sent many letters unto Tobiah c Corresponding with him against Nehemiah and against their own City and Nation and the letters of Tobiah came unto them 18 For there were many in Judah sworn unto him d To be true to him in the prosecution of his wicked designs because he was the son in law of Shechaniah the son of Arah and his son Ichanan had taken the daughter of Meshullam the son of Berechiah e This is noted to shew the mischief of such unequal and forbidden Marriages and how reasonable and necessary Ezra's Action was in the dissolution of them 19 Also they reported his good deeds before me and uttered my ‖ Or matters words to him and Tobiah sent letters to put me in fear CHAP. VII 1 NOw it came to pass when the wall was built and I had set up the doors and the porters and the singers and the Levites were appointed a i. e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the Wall as it was done ch 12. 27. 2 That I gave my brother Hanani b Of whom see ch 1. 1 2. and Hananiah the ruler of the palace c i. e. Of Nehemiah's Court justly so called because he lived in great splendor and like a Vice-Roy though it was wholly at his own charge charge over Jerusalem d To preserve its peace and safety and to take particular care of the shutting the Gates of the City for he e To wit Hananiah last mentioned for it was needless to say any thing in commendation of Hanani who had shewn his Piety and Zeal for God and his Country in taking a tedious journey from Ierusalem to Shushan to inform Nehemiah of the sad Estate of Ierusalem and to implore his helping hand to relieve it chap. 1. was a faithful man f He chose not Magistrates and Officers out of any partial or carnal respects to his own Kindred or Acquaintance or Favourites but from true Piety and Prudence such as were fittest for and would be most faithful in their Employments and feared God g This is added as the ground and reason both why he was faithful and why Nehemiah put such Trust and Confidence in him because he knew that the fear of God would keep him from yielding to those temptations to perfidiousness which he was likely to meet with when Nehemiah was gone and against which a man destitute of Gods fear hath no sufficient sence above many h More than most men did or above the common pitch of piety 3 And I said unto them Let not the gates of Jerusalem be opened until the son be hot i i. e. Till it be clear and broad day when Enemies approaching may be discovered and the people of the City will be ready for the defence in case of an assault and while they k i. e. The watches appointed to that end as is manifest from the following words stand by let them shut the doors and bar them and appoint watches of the Inhabitants of Jerusalem every one in his watch and every one to be over against his house l i. e. Every one in his turn keeping watch with others in that watching-place which is next to his house 4 Now the city was †Heb. broad of hands or spaces large and great but the people were few therein and the houses were not built m i. e. Not all nor compleatly built but only some sleight Buildings of Boards or Stones were made for the present use of the generality of the People 5 And my God put into mine heart n This Action though meerly prudential he doth not ascribe to himself or his own wit
this great and strange emergency and Zeresh his wife unto him If Mordecai be of the seed of the Jews e Which they were told and was generally supposed but they were not infallibly sure of it before whom thou hast begun to fall thou shalt not prevail against him but shalt surely fall before him f This they concluded either 1. By rules of policy because Hamans reputation and interest was hereby sinking and Mordecai whom they understood to be a man of great wisdom and courage and government of himself was now got into the Kings favour and thereby was likely to gain an opportunity of making his addresses to the King who being of a mild disposition might easily be moved to a dislike if not revocation of his own bloody decree and consequently to a detestation of that person who had procured it Or 2. By former experience and the observation of Gods extraordinary actions on the behalf of the Jews and against their enemies in this very Court and Kingdom Or 3. By instinct and inspiration to their minds either from God who might suggest this to them as he did other things to other wicked men Balaam Caâ—…aphas c. for his own greater glory and the good of his people or from the Devil who by Gods permission might know this and reveal it to them who sought to him in their superstitious and idolatrous methods 14 And while they were yet talking with him came the kings chamberlains and hasted to bring Haman g Who was now slack to go thither by reason of the great dejection of his own mind and the fear of a worse entertainment from the King and Queen than he had formerly received unto the banquet that Esther had prepared CHAP. VII 1 SO the king and Haman came †Heb. to drink to banquet with Esther the queen 2 And the king said again to Esther on the second day * Ch. 5. 6. at the banquet of wine a So it is called to note that it was not designed for a seast to fill their bellies but rather for a banquet to delight and please their palates with wine and other delicacies see on ch 5. 8. What is thy petition queen Esther and it shall be granted thee and what is thy request and it shall be performed even to the half of the kingdom 3 Then Esther the queen answered and said If I have found favour in thy sight O king and if it please the king let my life be given me at my petition b It is my humble and only request that thou wouldst not give me up to the malice of that man that â—…esigns to take away my life and will certainly do it if thou dost not prevent it and my people c And the lives which is easily supplied out of the foregoing branch of my people the Jews of whom I am descended at my request 4 For we are * Ch. 3. 9. sold d By the craft and cruelty of that man who offered a great sum of mony to purchase our destruction I and my people e For we are all given up to his malice and rage without any exception of my own person †Heb. that they should destroy and kill and cause to perish to be destroyed to be slain and to perish f She useth variety of expressions to make the deeper impression upon the Kings mind but if we had been sold for bond-men and bond-women I had held my tongue g Because that calamity had neither been irrecoverable nor intolerable nor yet unprofitable to the King for whose honour and service I should willingly have submitted my self and people to any kind of bondage although the enemy could not countervail the kings damage h His ten thousand talents if paid into the Kings treasury would not repair the Kings loss in the customs and tributes which the King receives from the Jews within his dominions 5 Then the king Ahasuerus answered and said unto Esther the queen Who is he and where is he i The expressions are short and doubled as proceeding from a discomposed and enraged mind †Heb. wâ—…se heart 〈◊〉 â—…led him that durst presume in his heart to do so k i. e. To circumvent me and by subtilty to procure an irrevocable decree whereby not only my estate should be so much impaired and so many of my innocent Subjects be destroyed without mercy but my Queen also should be involved in the same danger and destruction 6 And Esther said †Heb. 〈◊〉 adversary The adversary and enemy is l Of the King and of my Person and People this wicked Haman Then Haman was afraid ‖ Or at the presence of before the king and the queen 7 And the king arising from the banquet of wine in his wrath went into the palace-garden m Partly as disdaining the company and sight of so ungrateful and audacious a person partly to cool and allay his troubled and inflamed spirits and partly to consider within himself the hainousness of Hamans crime and the mischief which himself had done by his own rashness and what punishment was fit to be inflicted upon so great a delinquent and Haman stood up to make request for his life to Esther the queen for he saw n By the violent commotion of the Kings mind and passions that there was evil determined against him by the king 8 Then the king returned out of the palace-garden into the place of the banquet of wine and Haman was fallen upon the bed o Or by or beside the bed on which the Queen sat at meat after the manner where he was fallen upon his knees and upon the ground at her feet as humble suppliants used to do and as the Queen did at the Kings feet ch 8. 3. whereon Esther was Then said the king Will he force the queen also p Will he now attempt my Queens Chastity as he hath already attempted her life His presumption and impudence I see will stick at nothing He speaks not this out of a real jealousy for which there was no cause in those circumstances but from an exasperated mind which takes all occasions to vent itself against the person who gave the provocation and makes the worst construction of all his words and action †Heb. 〈◊〉 〈◊〉 before me in the house q In my own presence and palace As the word went out of the kings mouth they r i. e. The Kings and Queens Chamberlains then attending upon them covered Hamans face s Partly that the King might not be offended or grieved with the sight of a Person whom he now loathed and partly because they looked upon him as a condemned person for the faces of such used to be covered 9 And * Ch. 1. 10. Harbonah one of the chamberlains t Who knew this either by his own observation or by the information of
punish another without cause or more than he deserves and therefore if God do so with thee as thy words imply he is less just than a man which is blasphemous and absurd to imagine shall a man r A great and mighty man as this word signifies a man eminent for Wisdom or Justice or Power or any other perfections such as thou art thought by thy self or others to be who therefore might expect more favour than a poor miserable and contemptible man which the word enosch used in the former Branch signifies So he anticipates this Objection which Iob might make be more pure than his Maker s An unanswerable Argument against Iob He made thee and that for himself and his own Glory and therefore hath an unquestionable right to deal with thee and dispose of thee the work of his Hands as he sees fit Wo to him that striveth with his maker Isa. 45. 9. Besides he made man just and pure if any man have any thing of Justice or Purity in him it is derived from God the undoubted and only Fountain of it and therefore it must necessarily be in God in a far more eminent degree 18. Behold t This deserves thy serious consideration These and the following words seem to be the words of Eliphaz explaining the former Vision and applying it to Iob's Case and enforcing it by further Arguments he * Chap. 15. 15. and 25. 4. 2 Pet. 2. 4. put no trust in his Servants u i. e. In his Angels as appears both by the next words of this Verse where they are called by way of Explication and Restriction his Angels and by the next Verse where men are opposed to them They are called his Servants by way of Eminency that general name being here appropriated to the chief of the kind as is very usual in all Authors in like cases and withal to intimate that Soveraign Dominion which the great God hath over the glorious Angels and much more over men by vertue whereof he hath an unquestionable Authority to treat them according to his good Pleasure And these God is said to put no trust in because he could not be confident that they if left to themselves and destitute of the succours of his Power and Grace would continue to be loyal and faithful and serviceable to him and would not revolt from him as some of their Brethren had done And for this cause God was pleased after some time of Trial to give some special and further Grace either by Christ or otherwise whereby they should be infallibly confirmed in the State of Grace Felicity ‖ Or not in his Angels in whom he put light and his Angels he charged with Folly x Or with Vanity i. e. He discerned Folly and Vanity in the Angelical Natures when he had first made them which although he saw and pronounced them no less than the visible Creatures Gen. 1 to be very good in themselves free from the least degree or tincture of sin yet comparing them with himself and considering them in themselves alone he saw something of Folly and Vanity in their very Natures because they were Creatures and therefore Subject to manifold changes and among others to fall from God or into sin as it appeared by the sad experience of some of them Seeing therefore the Angels which so far exceed Mankind in Wisdom and Strength and Purity and Justice and all other perfections do fall incomparably short of God in these things it is most absurd as well as impious to think that Man is more just or pure than God as was said v. 17. and as thou O Iob seemest to surmise Others Nor Heb. And not the negative Particle being repeated out of the former Branch of the Verse as it is Psal. 9. 18. Prov. 17. 26. and elsewhere in his Angels in whom both which particles are frequently understood as hath been proved before he put Light or splendor to wit singular Wisdom and Purity beyond what he put in Man 19. How much less y Understand doth he put trust in them c. Or How much more understand doth he charge folly on them c. Either of these supplements are natural and easie being fetched out of the former Verse and necessary to make the sense compleat The sense is what strange presumption then is it for a foolish and mortal man to pretend to an higher Priviledge than the Angels do to make himself more just than God or to exalt himself above or against God as thou dost on them z i. e. On men as it follows who thought they have immortal Spirits yet those Spirits dwell in mortal Bodies which are great Debasements and Clogs and Encumbrances and Snares to them and which are here called Houses because they are the Receptacles of the Soul and the places of its settled and continual abode and Houses of Clay and Earthly Houses 2 Cor. 5. 1. partly because they were made of Clay or Earth Gen. 2. 7. 1 Cor. 15. 47. and partly to note their great frailty and mutability whereas the Angels are free Spirits unconfined to such Carkasses and dwell in celestial and glorious and everlasting Mansions that dwell in * 2 Cor. 5. 1. Houses of Clay a whose Foundation is in the dust b Whose very Foundation no less than the rest of the Building is in the dust who as they dwell in Dust and Clay so they had their Foundation or Original from it and they must return to it Eccles. 12. 7. And as to their Bodies lie down and sleep in it Dan. 12. 2. as in his long home Eccles. 12. 5. and the only continuing City which he hath in this World which are crushed c Heb. they crush them i. e. they are or will be crushed The Active Verb used Impersonally as it is Ch. 7. 3. and 34. 20. Prov. 6. 30. Luk. 12. 20. before the Moth d i. e. Sooner than a Moth is crushed which is easily done by a Gentle touch of the Fingers An Hyperbolical Expression So the Hebrew word liphne commonly signifying place doth here note time as it is used Gen. 27. 7. and 29. 26. and 36. 31. Or at the face or appearance of a Moth. No Creature is so weak and contemptible but one time or other it may have the Body of Man in its power as the Worms the Moths Cousin-Germans have in the Grave But he instanceth in a Moth rather than a Worm because it is the weaker of the two and because it better agrees with the similitude of an House in which Moths commonly are more frequent and powerful and mischievous than Worms How then canst thou think O Iob to contend with thy Maker that must become a Prey to such small and impotent Creatures 20. They are †Heb. 〈◊〉 in 〈◊〉 destroyed from Morning to Evening e Either 1. Speedily between Morning and Evening like the Grass they flourish in the Morning
habitation e i. e. Manage and order thy Family and all thy domestick affairs and worldly concerns with care and diligence Visiting is oft used for regarding or taking care of as Gen. 21. 1. Ruth 1. 6. Psal. 8. 4. 80. 14. and shalt not ‖ 〈◊〉 〈◊〉 sin f Either by unrighteousness in thy dealings with thy Family or others or by neglecting God and his service in thy Family or by winking at any sin in thy domesticks which thou canst hinder But because he speaks not here of Iob's duty but of his priviledge and that in outward and worldly things it seems better rendred by others and thou shalt not erre or miscarry or miss thy way or mark as this very word is used below Ch. 24. 19. 14. 16. Iudg. 20. 16. Thou shalt not be disappointed of thy hopes or blasted in thy endeavours but shalt succeed in them Or and thou shalt not wander or be a wanderer having no house in which to put his head which Iob might have some ground to fear but thou shalt have an habitation of thy own which thou shalt visit and manage as thou didst before 25. Thou shalt know g Partly by assurance from Gods promises and the impressions of his Spirit And partly by experience in due time also that thy seed shall be ‖ 〈◊〉 〈◊〉 great h Thy posterity which God will give thee instead of those which thou hast lost shall be high and honourable and powerful Or shall be many and thine off-spring i Which shall come out of thy own loins as branches out of a tree as the word signifies And this word seems added to the former to restrain and explain it by shewing that he did not speak of his Spiritual seed as Abrahams seed is in part understood but of the fruit of his own body as the grass of the earth k Both for its plentiful increase and for its flourishing greenness 26. Thou shalt come to thy grave in a full age l In a mature and old but vigorous age as the word implies Thou shalt not be cut off by an hand of violence before thy time as thy sons and other wicked men have been but shalt die in a good old age as did Abraham Gen. 25. 8. and Moses Deut. 34. 7. like as a shock of corn †〈◊〉 ascendâ—… cometh in m As an heap oâ—… stack of corn is brought in to wit to the barn Heb. ascendeth or riseth which word is very proper and usual in this case for a stack of Corn is said to rise when by the addition of new heaps and handfuls it is raised to an higher pitch Or is cut off as this same word is used Psal. 102. 25. Cut me not off c. Heb. Make me not to ascend And thus it is fitly used both of the Corn which when it is cut up ascends or is lifted up from the Earth on which it lay and is advanced into stacks and high heaps either in the Barn or in the Field and of man who when he dies his spirit goeth upward to Heaven as is implied even there where in the person of an Epicure it is questioned Eccles. 3. 21. in his season n In harvest when the Corn is ripe 27. Lo this we o It is not my single opinion but my Brethren concur with me as thou wilt hear from their own mouths have searched it p This is no rash or hasty conceit but what we have learned by deep consideration and hard study long experience and diligent observation both of God's word so far as he hath been pleased to reveal himself and of the course and methods of his providence and dealing with men in the world so it is hear it and know thou it q For to us thou seemest by thy words and carriage to be wholly or in a great part ignorant of these things †Heb. for thy self for thy good r Let thy advantage which will come unto it by following this counsel remove thy prejudice against it CHAP. VI. 1. BUT Iob answered and said 2. Oh that my grief a Either 1. my calamity as it follows or the cause or matter of my grief The act being put for the object as is usual fear for the thing feared c. and the same thing being here repeated in differing words Or 2. My sorrow or my wrath or rage as thou didst call it Ch. 5. 2. So his wish is that his sorrow or wrath were laid in one Scale of the ballances and his calamity in the other that so it might be known whether his sorrow or wrath was greater than his misery as was pretended were throughly weighed b Were fully understood duely considered Thy harsh rebukes and censures of my impatience and hypocrisy and â—…ickedness proceedeth from thy ignorance or unsensibleness of my insupportable calamities I desire no favour from thee But O that I had a just and equal Judge that would understand my case and consider whether I have not just cause for such bitter complaints Or at least whether the greatness of my Burden should not procure some allowance to my infirmity if I should speak something indecently and unadvisedly and protect me from such severe censures and my calamity ‖ Heb. lifted up laid in the ballances together c Either 1. together with my grief or rather 2. together with any the most heavy thing to be put into the other scale as with the sand c. as is expressed in the next verse where also the particle it beiâ—… of the singular number sheweth that there was but one thing to be weighed with the sand 3. For now it d i. e. My grief or calamity would be heavier than the Sand of the Sea e which is heavier than dry Sand. therefore †That is I want words to express my grief my words are swallowed up f As this Verb is used Prov. 20. 25. Obad. v. 16. My voice and spirit faileth me So far am I from speaking too liberally of it for which I am now accused that I cannot find nor utter words sufficient to express my sorrow or misery but my groanings are such as cannot be uttered as is said in another case Rom. 8. 26. When I would express it the words stick in my throat and I am forced as it were to swallow them up 4. * Psal. 38. 2. Ch. 16. 12 13. For the Arrows g So he fitly calls his afflictions because like Arrows they came upon him swiftly and suddenly one after another and that from on high and they wounded him deeply and deadlily of the Almighty h So he calls them either generally because all afflictions come from him or particularly because God's hand was in a singular manner eminent and visible in his miseries Ch. 1. or yet more specially because they were immediately shot by God into his Spirit as it
follows are within me i Besides those evils which are past Ch. 1. there are other miseries that are constant and fixed in me the sharp pains of my body and dismal horrours of my mind the poison whereof k Implying that these Arrows were more keen and pernicious than ordinary as being dipped in God's wrath as the barbarous Nations then and since used to dip their Arrows in poison that they might not only pierce but burn up and consume the vital parts drinketh up my spirit l i. e. Exhausteth and consumeth either 1. my vital spirits together with my blood the seat of them and my heart the spring of them as poison useth to do But I doubt the Hebrew word ruach is never used in that sense Or 2. my soul which is commonly the Spirit my mind and conscience So he tells them that besides the miseries which they saw he felt others and far greater though invisible torments in his soul which if they could see they would have more pity for him And in this sense this place is and may very well be otherwise rendred whose poison my spirit drinketh up i. e. my soul sucks in the venom of those calamities by apprehending and applying to it self the wrath of God manifested and conveyed by them * Psal. 88. 15 16. the terrours of God m Either 1. great terrours or 2. God's terrible Judgments or rather 3. these terrours which God immediately works in my soul either from the sense of his wrath accompanying my outward troubles or from the sad expectation of longer and greater torments do set themselves in array n They are like a numerous and well-ordered Army under the conduct of an irresistible General who designs and directs them to invade me on every side against me 5. Doth the wild Ass bray †Heb. at grass when he hath grass or loweth the Ox over his fodder o Thou wonderest that my disposition and carriage is so greatly altered from what it was Ch. 4. 3. 4 5. but thou mayest easily learn the reason of it from the brute Beasts the Ass and Ox who when they have convenient and common food are quiet and contented but when they want that they will resent it and complain in their way by braying or lowing See Ier. 14. 6. And therefore my carriage is agreeable to those common principles of nature which are both in Men and Beasts by which their disposition and deportment is generally suitable to their condition It is no wonder that you complain not who live in ease and prosperity nor did I when it was so with me but if you felt what I feel you would be as full of complaints as I am 6. Can that which is unsavoury be eaten without Salt p Can or do men use to eat unsavoury meats with delight or without complaint This is either 1. a reflection upon Eliphaz his discourse as unsavoury which could not give him any conviction or satisfaction But his censure of Eliphaz his speech begins not till v. 14. and then it proceeds Or rather 2. a justification of Iob's complaints of which both the foregoing and following Verses treat by another Argument Men do commonly complain of their meat when it is but unsavoury how much more when it is so bitter as mine is which is implied here and expressed in the next Verse where the sense here begun is compleated and thâ—…s general Proposition is accommodated to Iob's condition or is there any tast in the white of an Egg q Heb. in the white of a yolk i. e. which encompasseth the yolk of an Egg. 7. The things that my soul refused to touch are as †Heb. sicknesses of my meat my sorrowful meat r Heb. as the sicknesses or sorrows of my meat i. e. as my sorrowful meat which I am constrained to eat with grief of heart The particle as either 1. notes not the similitude but the truth of the thing as it is oft used as hath been formerly noted and proved So the sense is That such meat as formerly he should have abhorred to touch either for the quality of it or for his tears or ulcerous matter which mixed themselves with it he was now forced by the necessities of nature and his own poverty to eat Or 2. implies that the following words are not to be understood properly but metaphorically And so the sense may be this Those grievous afflictions which according to the principles and common inclinations of humane nature I dreaded the very touch and thought of they are now my daily though sorrowful bread I am forced constantly to feed upon them as other persons in great afflictions are said to be sed with bread of tears Psal 80. 5. and to eat ashes like bread Psal. 102. 9. Others make this a censure of Eliphaz his words as ungrateful and loathsom to him But that sense seems neither to agree with the words of this Verse nor with its scope and coherence with the former of which see the notes on v. 6. 8. O that I might have my request s i. e. The thing which I have so passionately desired and notwithstanding all your vain words and weak Arguments do still justly continue to desire to wit death as is expressed v. 9. and more largely Ch. 3. and that God would grant me †Heb. my expectation â—…he thing that I long for 9. Even that it would please God to destroy me t To end my daies and calamities together that he would let loose his hand u Which is now as it were bound up or restrained from giving me that deadly blow which I desire O that he would restrain himself and his hand no longer but let it fall upon me with all its might so as to cut me off as it follows and cut me off 10. Then should I yet have comfort x The thoughts of my approaching death would comfort me in all my sorrows This would solace me more than life with all that worldly safety and glory and happiness which thou hast advised me to seek unto God for yea I would harden my self in sorrow y i. e. I would bear up my self with more courage and patience under all my torments with the hopes of my death and that blessedness into which I know I shall after death be admitted as he more fully speaks Ch. 19. 26 27. whereas now I pine away in lingring and hopeless miseries Or I would burn i. e. I am content to burn in sorrow Or I would pray as this word signifies in Hebrew Writers and praying may be here put for praiâ—…ng or worshipping of God as it is frequently used in Scripture in or for my sorrow or pain Then I would worship God and say Blessed be the Lord's Name for these afflictions as I did for the former Ch. 1. 20 21. let him not spare z But let him use all severity against me so far as to cut
am wholly thy Creature and Workmanship made by thee and for thee yet thou dost destroy me s Or swallow me up to wit without cause or any eminent provocation of mine as if thou didst delight in doing and undoing in making and then destroying thy Creatures which doth not become thy Wisdom or Goodness 9. Remember I beseech thee that * Gen. 2â—… 3. 19. thou hast ‖ Or 〈◊〉 made me as the clay t i. e. Of the Clay the Note of similitude here expressing the truth of things as it doth Iohn 1. 14. and elsewhere as hath been before observed Or as a Potter maketh a Vessel of the Clay and so this may note both the frailty of man's Nature which of it self decaies and perisheth and doth not need such violent shocks and storms to overthrow it and the Excellency of the Divine Artifice commended from the meanness of the Materials out of which it was made which is an Argument why God should not destroy it and wilt thou bring me into dust again u Wiltst thou now causleslâ—… and violently destroy thy own Work But the words are and may be read without an Interrogation And thou wilt bring me into duâ—…l again out of which I was made I must die by the course of Nature and by the sentence of thy Law and therefore whilest I do live give me some ease and comfort 10. * Ps. 139. 14. 15 16. Hast thou not poured me out as milk and crudled me like cheese x Thus he modestly and accurately describes God's admirable Work in making Man out of a small and liquid and as it were Milky substance by degrees congealed and condensed into that exquisite Frame of Man's Body 11. Thou hast clothed me y i. e. Covered my inward and more noble parts which as Philosophers and Physicians observe are first formed So he proceeds in describing Man's Formation gradually with skin and flesh and hast †Heb. 〈◊〉 fenced me with bones and sinews z Which are the stay and strength of the Body and some of them as the Skull and Ribs enclose and defend its vital and most noble parts 12. Thou hast granted me life a Thou didst not onely give me a curious Body but also a living and a reasonable Soul Thou didst at first give me life and then maintain it in me both when I was in the Womb which is a marvellous Work of God and afterward when I was unable to do any thing to preserve my own life and favour b Or benignity or borâ—…ty or mercy or kindness which is here as ost elsewhere put for its fruits or effects Thou didst not give a meer Life but many other Favours necessary or convenient or belonging to it such as Nourishment by the Breast Education Knowledge and Instruction c. and thy visitation c i. e. The Care of thy Providence watching over me for my good and visiting me in mercy as God's visiting is understood Exod. 4. 31. Luke 1. 78. though elsewhere it is an Act of Punishment hath preserved my spirit d i. e. My Soul or Life which is liable to manifold Casualties and Dangers if God did not watch over us and guard us every day and moment Thou hast hitherto done great things for me given me Life and the Blessings of Life and daily Preservations and Deliverances And wiltst thou now undo all that thou hast done And shall I who have been such an eminent Monument of thy Mercy now be made a Spectacle of thy Vengeance and that without cause 13. And these things hast thou hid in thine heart e This place may be understood either 1. of Iob's present Afflictions So the sense is this Yet in the midst of all those Manifestations of thy Grace and kindness to me thou didst retain a secret purpose of changing thy course and carriage towards me and of bringing these dreadful Calamities upon me Or rather 2. of his former Mercies these things to wit last mentioned thou hast hid them in thy heart i. e. thou dost exactly remember them as this phrase is used Psalm 119. 11. Luke 2. 51. So the Argument is this Let the remembrance of thy former great Favours vouchsased to me move thee to give me further Blessings and a speedy Deliverance For this is usual both with God and Men to choose aâ—…d delight to do more good to those to whom they have done much good already which is the ground of that known passage Mat. 13. 12. To him that hath shall be given I know that this is * 〈◊〉 59. 〈◊〉 with thee f i. e. In thy mind and heart thou hast not forgot it So the same thing is here repeated in other words 14. If I sin g If I commit the least sin as who is there that liveth and sinneth not then thou markest me h Thou doest not wink at or pass by my sins as thou usually doest other mens but doest severely and diligently observe them all that thou mayest punish them Compare Chap. 14. 16. 31. 4. and thou wilt not acquit me from mine iniquity i I perceive thou art resolved to punish me with rigour and that thou wiltst not pardon and pity and help me Words of great impatience and distrust 15. If I be wicked k i. e. An ungodly Hypocrite as my Friends esteem me wo unto me l Then I am truly and extremely and must be eternally miserable and if I be righteous m i. e. An upright and good man So whether good or bad all comes to one I have no relief yet will I not lift up my head n Or yet caâ—… I not c. The Future Tense being used potentially Yet I have no comfort nor confidence or hopes of any good Lifting up â—…he head or face is oft mentioned as a sign of comfort and confidence as Psalm 3. 3. Luke 21. 28. As on the contrary Grief and Shame are described by its dejection or casting down I am full of †〈◊〉 〈◊〉 confusion o Or 〈◊〉 from my Friends and from others Chap. 30. 1 c. and from God too who â—…asts me off and makes me contemptible I have abundance of shame in the disappointment of all my hopes and the continuance and aggravation of my misery notwithstanding all my prayers to God to remove or mitigate it And I am confounded within my self not knowing what to say or do Let my extremity move thee to pity and help me therefore see thou mine affliction 16. For it encreaseth thou * 〈◊〉 3â—… 13. 〈◊〉 huntest me as a fierce lion p Which hunteth after his prey with great eagerness and when he overtakes it falls upon it with great fury and again thou shewest thy self marvellous upon me q Heb. And thou returnest and shewest thy self marvellous upon or in or against me The â—…ion tears its prey speedily and so ends its torments but
I have set the LORD always before me c i. e. I have always presented him to my mind as my Rule and Scope as my Witness and Judge as my Patron and Protector in the discharge of my Office and in all my Actions Hitherto David seems to have spoken in his own Person and with special respect to himself but now he seems to have been transported by an higher Inspiration of the Spirit of Prophecy and to be carried above himself and to have an Eye to the man Christ Jesus who is and was the end of the Law and the great Scope of all the Prophets and to speak of himself only as a Type of Christ and with more special respect unto Christ in whom this and the following Verses were much more truly and fully accomplished than in himself Christ as man did always set his Fathers will and Glory before him as he himself oft declareth especially in St. Iohn's Gospel because * he is at my right hand d To wit to strengthen me for the right hand is the chief seat of a Man's strength and Instrument of Action to Protect assist and Comfort me as this Phrase signifies Psal. 109. 31. and 110. 5. And this assistance of God was necessary to Christ as man I shall 〈◊〉 2. 25 〈◊〉 73. 23. â—… â—…1 5. not be moved e Or removed either from the discharge of my Duty or from the attainment of that Glory and Happiness which is prepared for me Though the Archers shoot grievously at me and both men and Devils seek my Destruction and God sets himself against me as an Enemy withdrawing his favour from me and filling me with deadly sorrows through the Sence of his anger yet I do not despair but am assured that God will deliver me out of all my Distresses 9. Therefore f Upon this ground and Confidence my heart g The proper seat of joy and of all the Affections is glad and my glory h Either 1. my soul which is indeed the Glory of a man Or rather 2. my Tongue which also is a mans Glory and Priviledge above all other living Creatures and the Instrument of glorifying both God and man and which is oft called a mans Glory as Gen. 49. 6. Psal. 30. 12. and 57. 8. and 108. 1. and 149. 5. And so this very Word is translated Act. 2. 26. And thus the distinction between Heart and Glory and Flesh is more certain and evident rejoyceth i Or exsulteth i. e. Declares or expresseth my inward joy For this Verb signifies not so much internal joy as the outward and visible Demonstrations of it in Words or Gestures and Carriages my flesh also shall †〈…〉 rest k i. e. My body shall quietly and 〈◊〉 rest in the Grave to which I am hastening in hope l i. e. In confident assurance of it's Incorruption there and of it's Resurrection to a blessed and immortal Life as it is explained v. 10 11. The flesh or body is in it self but a dead and senceless lump of Clay yet Hope is here ascribed to it figuratively as it is to the brute Creatures Rom. 8. 19. because there is Matter and Foundation for such hope if it were capable of it the good promised and expected being certainly future 10. * 〈◊〉 2. 31. 13. 35. For thou will not leave my soul m i. e. My Person as this word is every where used by a Syneâ—…doche of the part and then the Person by another Synecdoche of the whole is put for the Body The soul is oft put for the Body either for the living Body as Psal. 35. 13. and 105. 18. or for the Carkass or dead Body as it is taken Levit. 19. 28. and 21. 1. Numb 5. 2. and 6. 6. 9. 11. and 9 10. and 19. 11. 13. And so it is interpreted in this very place as it is produced Act. 2. 29 c. and 13. 36 37. in hell n i. e. In the Grave or state of the Dead as appears 1. From the Hebrew word Scheol which is very frequently so understood as is undeniably evident from Gen. 42. 38. Numb 16. 30. Iob 14. 13. Comp. with 17. 13. Psal. 18. 5. and 30. 3. and 141. 7. Eccles. 9 10. Ezek. 32. 21 27. Ionab 2 2. and many other places 2. From the following clause of this Verse 3. From Act. 2. and 13. where it is so expounded and applied neither wilt thou suffer thine holy One o i. e. Me thy holy Son whom thou hast sanctified and sent into the World It is peculiar to Christ to be called the holy one of God Mark 1. 24. Luk. 4. 34. to see corruption p Or Rottenness i. e. To be corrupted or putrified in the Grave as the Bodies of others are Seeing is oft put for perceiving by experience In which 〈◊〉 men are said to see good Psal. 34. 13. and to 〈◊〉 Death or the Grave Psal. 89. 48 Luk. 2. 26. Ioâ—… 8. 51. and to see sleep Eccles. 8. 16. And the Hebrew word 〈◊〉 though sometimes by a Metonymy it signifies the Pit or place of Corruption yet properly and generally it signifies Corruption or Perdition as Iob 17. 14. and 33. 18. 30. Psal. 35. 7. and 55. â—…3 Ionâ—… 2. 6. and is so rendred by the seventy Jewish Interpreters Psal. 107. 20. Prov. 28. 10. Ier. 13 14 and 15. 3 Lament 4. 20. Ezek. 19. 4. and 21. 31. And so it must be understood here although some of the Jews to avoid the force of this Argument render it the Pit But in that Sence it is not true for whether it be meant of David as they say or of Christ it is confessed that both of them did see the Pit i. e. Were laid in the Grave And therefore it must necessarily be taken in the other Sence now mentioned and so it is properly and literally true in Christ alone although it may in a lower and Metaphorical Sence be applied to David who had a just and well grounded Confidence that although God might bring him into great Dangers and Distresses which are called the sorrows of Death and the pains of Hell Psal. 116. 3. yet God would not leave him to Perish in or by them 11. Thou wilt shew me q i. e. Give me an exact and experimental knowledge of it for my own Comfort and the benefit of my People the path of life r i. e. The way that leadeth to Life not to a temporal and mortal Life here for he is supposed to be dead and buried v. 10. But to an endless and immortal and blessed Life after death in the presence of God as it followeth the way to which is by the Resurrection of the Body So the Sence is Thou wilst raise me from the Grave and Conduct me to the place and state of everlasting Felicity * Psal. 21. 6 in thy presence s Heb With or before my Face i. e. In that heavenly
most frequently mentioned both in the Old and New Testament Though the first may seem to be Principallyâ—… if not only Intended because he speaks of his past sins which could be cleansed no other way but by Remission from secret faults g i. e. From the guilt of such sins as were secret Either 1. From others such as none knows 〈◊〉 God and my own Conscience Or 2. From my self such as I never observed â—…or did not discern the evil of Pardon my unknown sins of which I never repented particularly as I should have done 13. Keep back h Or restrain or withdraw Which word is emphatical and signifies Mans natural and great proneness even to the worst of sins and the necessity of God's grace as a Bridle to keep men from rushing upon them Having begged Pardon for his former Errors he now begs grace to keep him from Relapses for the time to come thy servant also from presumptuous sins h Or restrain or withdraw Which word is emphatical and signifies Mans natural and great proneness even to the worst of sins and the necessity of God's grace as a Bridle to keep men from rushing upon them Having begged Pardon for his former Errors he now begs grace to keep him from Relapses for the time to come * Psal. 119. 133. Rom. 6. 12. 14. let them not have dominion over mâ—… i From known and evident sins such as are committed against knowledge and Delâ—…eration with design and resolution and Eagerness with resistance against the Cheeks of Conscience and the Motions of Gods Spirit and with Contempt both of God's commands and Judgments and so with Pride and insâ—…lency which this word signifies See Exod. 21. 14. And such a sin was that of David's in the Matter of uriah to which he seems to have an Eye and prayeth to be kept from such Miscarriages then shall I be upright k That will be an Evidence of my Sincerity and I shall have this Comfort that although I am not absolutely Perfect but incompassed with many Infirmities yet I am an upright Person and such as thou wilst accept and I shall be innocent l Thou wilst hold me for Innocent Or I hall be cleansed or kept pare as this Word primarily signifies from ‖ Or much the great transgression m i. e. From the guilt of such Presumptuous sins which are indeed very great Transgressions and such as if accompanied with Obstinacy and Impenitency thou wilst not Pardon But as for other sins of ignorance or infirmity thou wilst graciously remit them for thy Covenants sake made with me in and through thy Christ. Oth. From much Transgression or from innumerable sins which usually follow the Commission of one Presumptuous sin as David found by his own sad Experience i If I be at any time tempted to any suâ—… sins Lord let them not prevail over me and if I do fall into them let me speedily rise again and not willingly give up my self to the Custoâ—…ary practice of them 14. Let the words of my mouth and the meditation of my heart n Having prayed that God would keep him from sinful Actions he now prays that God would govern and sanctify his Words and Thoughts wherein he had many ways offended as he here implies and oft in this Book confesseth and bewaileth And this he the rather doth because this Caution was very necessary to preserve him from Presumptuous sins which have their first rise in the Thoughts and thence proceed to Words and Expressions before they break forth into Actions be acceptable in thy sight o i. e. Be really good and Holy and so well-pleasing to thee O LORD †Heb. my Rock my strength p O thou who hast hitherto strengthened me both against my temporal and spiritual Enemies and whose gracious and powerful Assistance is absolutely necessary to keep me from my own corrupt Inclinations and from all Temptations to sinful Thoughts and Worâ—…s and Actions and my redeemer q This Expression seems to be added emphatically and with special respect to Christ who was certainly much in David's Eyes â—…o whom alone this word Goel can here Properly belong as may appear by my Notes on Iob. 19. 25. to which I refer the Reader and by whose Blood and Spirit alone David could and did expect the Blessings and Graces for which he here prayeth c. PSAL. XX. The ARGUMENT This Psalm contains a Prayer to be used by the People both now on the behalf of King David when he was undertaking some great Expedition going forth as is supposed against the Ammonites and Syrians 2 Sam. 10. or some other potent Enemies and hereafter in like Cases To the chief musician a Psalm of David 1. THe LORD hear thee in the day of trouble a In this time of War and Danger the Name of the God of Iacob b i. e God himself For Names are oft put for Persons as Numb 26. 53. Aâ—… 1. 15. and 4. 12. and the Name of God for God as Deut. 28. 58. Neâ—… 9. 5. Psal. 44. 98. 20. Prov. 18. 10. and oft elsewhere He calls him the God of Iacob or Israel partly to distinguish him from false God's and partly as an Argument to enforce the Prayer because God had made a League or Covenant with Iacob and his Posterity who are called by the Name of Iacob Psal. 147. 19 20. Isa. 44. 2. and whose cause David was now pleading against their Enemies †Heb. â—…t 〈◊〉 〈◊〉 high 〈◊〉 defend thee 2. Send †Heb. thy help thee help from the sanctuary c Either 1. From Heaven as it is expressed v. 6. Or rather 2. From the Tabernacle in Sion as it is explained in the next Words where the Ark then was towards which the Israelites directed their Prayers and from which God heard and answered them and †Heb. support thee strengthen thee out of Zion 3. Remember d To wit with acceptance as it follows all thy offerings e Offered either by thâ—…e at thy entrance upon this Expedition Or by us thy People on thy behalf or by thine appointment and †Heb. turn to Ashes Or makâ—… fat accept f Heb. turn to Ashes by fire sent from Heaven in token of his acceptance as was usual of which see Levit. 9. 24. 1 Kings 18. 38. thy burnt-sacrifice Sâ—…lah 4. Grant thee according to thine own heart g i. e. That good success which thy Heart desires and fulfil all thy counsels h Thy present design for God and for his and thy People 5. We will rejoyce i Hereby they shew their Confidence in God and their assurance of the Victory in thy salvation and * 〈◊〉 17. 15. 〈◊〉 â—…4 in the Name of our God k i. e. To the Honour of God as the Conqueror we will set up our banners l In way of Triumph which among other
i. e Publish or celebrate it when thou hast delivered me thou shalt have the Glory of it as now thy Honour is eclipsed by my Calamities thy name c i. e. That power and faithfulness and goodness and those Perfections which thou hast manifested on my behalf unto my brethren in the midst of the congregation e Not only privately but even in the publick Congregation will I praise thee d The same whom he calls the Congregation in the next Clause and the seed of Iacob and Israel in the next Verse Which also doth not so fitly agree to David who never to my remembrance gives this Title to any but such as were near a-kin to him as it doth to Christ who extendeth this name to all his Disciples and Believers Mat. 12. 48 49. and 25. 40 and 28. 10. and to whom this very Text is applied Heb. 2. 11 12. 23. Ye that fear the LORD praise him f Partly for my sake and chiefly for your own benefit received by my Deliverance all ye the seed of Jacob glorify him and fear him all ye seed of Israel g The two universal Particles seem to intimate that he speaks not only of the Carnal but also of the spiritual Seed which also is more than probable by Comparing this with v. 27 28. 24. For he hath not despised h I was despised by the People v. 6. but not by God nor abhorred i i. e. He did not turn away his Face from it as men do from things which they abhor but looked upon it with Compassion the affliction of the afflicted neither hath he hid his face from him k To wit for ever for he did so for a time But now saith he he hath lift up upon me the Light of his Countenance but * Heb. 5. 7. when he cryed unto him he heard 25. * Psal. 35. 18. My praise shall be of thee in the great congregation l Either in the general assemblies of the Israelites at their solemn Feasts Or in the universal Church made up of Iews and Gentiles as the following Verses explain it * Psal. 50. 14. I will pay my vows m i. e. Those Praises and Services which in my distress I vowed to return unto thee when thou didst deliver me before them that fear him 26. The meek n i. e. Faithful or Godly Persons who are frequently called meek ones as Psal. 25. 9. and 76. 9. and 149. 4. Isa. 11. 4. and 61. 1. Zeph. 2. 3. because the grace of God doth soften and sweeten the Hearts of Sinners and subdues their Pride and passion and Rebellion against God and their fierceness towards men Or the Power as this word is oft rendred which seems well to suit this place Partly because these are opposed to the faâ—… ones upon Earth v. 29. Partly because the following Eating and Satisfaction may seem most proper and acceptable to such as were in want Partly because here is an allusion to the legal Feasts made of the remainders of the Sacrifices in which the poor had a share and Partly because this well agrees to the time of Christ's coming when the Body of the Jewish Nation were a poor and afflicted people and the Poor especially did receive the Gospel Mat. 11. 5. shall eat and be satisfied o Which is mentioned as a great Blessing Ioâ—…l 2. 26. as it is threatned as a grievous Curse that men should Eat and not be satisfied Levit. 26. 26. Mich. 6. 14. But because it was Comparatively a poor and mean thing to have ones Belly filled and satisfied with that food which perisheth and passeth away presently after it is received this magnificent promise is doubtless to be understood spiritually of those spiritual Blessings that Grace and Peace and Comfort and full Satisfaction which all believing and pious Souls have in the Sence of God's Love and the pardon of their Sins and in the influences of God's Spirit into their Souls they shall praise the LORD that seek him p That seek his Favour Or that enquire after him and Labour to know and discern him Wherein possibly the Spirit of God may intimate to us the necessity of seeking and the Difficulty of finding or discovering God when he shall appear in the Flesh and in the form of a Servant which was likely to hide him from the Eyes of the Carnal and Careless Jews and not to be discerned but by those that were studious and inquisitive concerning the mind of God revealed in the Scriptures concerning that matter * Psal. 69. 32. your q i. e. Their For he speaks of the same Persons still though there be a change from the third to the second Person as is usual in those poetical and prophetical Books of Scripture heart shall live r i. e. Shall be greatly Refreshed and Comforted Life being oft put for an Happy and Comfortable Life as 1 Kings 1. 25. Psal. 34. 12. in which respect Iacobs Heart or Spirit is said to have revived Gen. 45. 27. as on the contrary Nabals Heart was said to have died within him 1 Sam. 25. 37. when it was oppressed with great sadness for ever s Your Comfort shall not be short and Transitory as worldly Comforts are but everlasting 27. * Psal. 2. 8. 72. 11. 86. 9. All the ends of the world t i. e. All Nations from one end of the World to the other So this is an evident Prophecy of the calling of the Gentiles to the knowledge of God and Christ by the Gospel and Consequently a clear Proof that this Psalm doth directly and immediately speak of Christ to whom alone and not to David this and divers other passages of it do manifestly belong shall remember u It is not particularly expressed what they should remember because there were several things that should and would be remembred by them which were likely to occasion their turning to the Lord. They shall remember their former and manifold Wickedness with Grief and Shame and Fear and particularly their sin and folly in worshipping dead and impotent Idols that never did nor could do them either good or hurt They shall remember that God who did make lively Impressions upon their Minds which yet they had in great measure blotted out and forgotten but now by the preaching of the Gospel they shall be revived They shall remember their great and manifold Obligations to God which they had quite forgotten his Patience and Goodness in sparing them so long in the midst of all their Impâ—…eties and in revealing his Gospel to them and giving his Son for them They shall remember the gracious Words and glorious Works of Christ and what he did and suffered for them which possibly divers of them had been Eye-and-Ear witnesses of in Iudea although with the unbelieving Iews they despised and misconstrued them and others had heard the fame and tydings of
promised v. 21. both because such righteous Persons howsoever they may meet with Affronts and Injuries from Men are under the special Care and Favour of God in this Verse and those who do the Evils there forbidden shall find to their cost that God is their Enemy v. 16. and his ears * Neh. 8. 3. are open unto their cry 16. * Jer. 44. 11. Am. 9. 4. The face l i. e. His Anger oft called his Faâ—…e as Levit. 17. 10. and 20. 5. Ier. 44. 11. Lam. 4. 16. because Anger discovers it self in the Face of the LORD is against them that do evil m i. e. Whose common Course and study and business it is to do Evil For else 〈◊〉 is not a just man upon Earth that doth good and sinneth not Eccles. 7 20. to cut off the remembrance of them from the earth n Heb. They cry to wit the righteous as is manifest both from the Nature of the thing and from v. 15. where they are so called and with which this Verse is to be continued the 16th Verse coming in by way of parenthesis as is very usual in many places of Scripture m Utterly to deprive both them and their Children of that Worldly Happiness which is the only thing that they desire and seek by their wicked Courses 17. The righteous cry o and the LORD heareth and delivereth them out of all their troubles 18. The LORD is nigh p Ready to hear and succour them though by the severe Course of his Providence towards them he seems to themselves and others to stand afar off as David complains Psal. 10. 1. †Heb. to the 〈◊〉 of Heart unto them that are of a broken heart and saveth such as be †Heb. Contrite of Spirit of a contrite spirit q By which he understands Either 1. Those whole Spirits are oppressed and even broken with the greatness of their Calamities But this may be and frequently is the Lot of wicked Men. And therefore in this Sence and to such Persons this Proposition and Promise is not true Or rather 2. Those whose Hearts or Spirits are truly and deeply humbled under the hand of God and the Sence of their sins and God's displeasure for them which was David's Case Psal. 6. 1. c. and 32. 3 4. whose proud and self-willed Hearts are subdued and made obedient to God's Will and submissive to his Providence For to all such and to such onley this Promise is verified 19. * 2 Tim. 3. 11 12. Many are the afflictions of the righteous but the LORD delivereth him out of them all 20. He keepeth all his bones r i. e. All the Parts and Members of their Bodies which are Synecdochically expressed by the Bones which are the stay and strength of the rest not one of them is broken s God will not suffer any Mischief to be al him though he may be oft afflicted yet he shall not be destroyed But these Words though they are here spoken of the righteous Mâ—…n in general of whom they are true in a 〈◊〉 Sence yet they had a further meaning in them being designed by the Spirit of God which Dictated to David not onely the Matter but the very Words and Expressions to signifie a great Mystery that none of Christ's Bones should be broken to which purpose they are alledged Ioâ—… 19. 36. 21. * Psal. â—…4 23. Evil t Either 1. The Evil of sin his own wickedness though designed against others shall destroy himself Or 2. The Evil of Misery When the afflictions of good Men shall have an happy Issue theirs shall end in their total and final Destruction shall slay the wicked and they that hate the righteous u That persecute them and Plot their Ruine which is an Evidence that they hate them whatsoever they may pretend to the contrary ‖ Or shall be 〈◊〉 shall be desolate 22. * Psal. 97. 10. The LORD redeemeth the soul of his servants x i. e. Their Lives or their Persons from the malicious Designs of all their Enemies and from Desolation or utter Ruine as it follows and none of them that trust in him shall be desolate PSAL. XXXV The ARGUMENT This Psalm was Penned by David when he was sâ—…andred and persecuted by Saul and his Servants as is manifest from the whole Body of it A Psalm of David 1. PLead * Psal. 43. 1. 119. 154. Lam. 3. 58. my cause O LORD a Seeing I am unable to right my self and the Magistrates refuse to do me Justice be thou my Patron and Protector with them that †Heb. implead me strive with me fight against them that fight against me 2. Take hold of shield and buckler b Therewith to cover and defend me Comp. Psal. 91 4. Prov. 2. 7. and stand up for mine help 3. Draw out also the spear c Thy offensive Weapons He alludes to the practise of Soldiers in Battel and stop the may d In which they are marching directly and furiously against me But divers Interpreters both Hebrews and others take this Hebrew word for a Noun and render it a Sword Or as the Word may signifie a close Weapoâ—… For the Psalmist here representing God as a man of War and accordingly furnishing him with other Weapons it seems not probable that he would omit this Weapon which was most constantly and universally used against them that persecute me say unto my soul e i. e. Unto me Either 1. By thy Spirit assuring me of it Or 2. By thy Providence effecting it for God's saying or speaking is oft meant of his doing because his Word is sufficient for the doing of whatsoever he pleaseth I am thy salvation 4. * Psal. 4â—… 15 â—…0 3. Let them be confounded f i. e. Frustrated in their wicked Designs and hopes against me Concerning this and the like and following Imprecations which may seem strange and severe it must be Considered 1. That they did not proceed from any passionate or revengeful Spirit in David towards his Enemies from which how free he was appears not onely from his own Words here v. 12 13 14. but from the whole Course of his Life and the frequent Instances mentioned in his History of his meek and merciful Carriage to his Enemies when they were in his Power from his Zeal for God and for Piety and Justice to which they shewed themselves to be constant and implacable Adversaries and by the Direction of the Prophetical Spirit of God wherewith he was indued which Spirit did exactly know the Condition of his Enemies and that those against whom they are Levelled were hardened and â—…ncurable 2. That they contain nothing but a Prayer to God that he would accomplish his own Threatnings and execute his own Law of Retaliation of Eye for Eye and Tooth for Tooth and so bring upon them the Evils which they designed against him Which
and Cursed Death See Luk. 12. 50. Ioh. 10. 18. Heb. 10. 9 10. O my God yea thy law is †Heb. in the midst of my Bowels within * Psal. 37. 31. Jeâ—… 31. 33. my heart e i. e. I do not onely hear and understand it but I receive it with heartiest Love and Affection delighting both to meditate of it and to yield Obedience to it 9. * Psal. 35. 18. I have preached righteousness f To wit thy Righteousness as it is expressed in the next Verse i. e. Thy faithfulness as it is there explained Or Righteousness properly so called for both were fully declared and demonstrated in Christ the former in sending him into the World according to his Promise Act. 13. 23. and the latâ—…er in inflicting Death upon him for Mans sin Rom. 3. 25 26. in the great congregation g â—…n the most publick and solemn Assemblies not onely to the Iews but also to all other Nations to whom Christ preached by his Apostles as is observed Eph. 2. 17. â—…o I have not refrained my lips h To wit from Preaching it out of sloth or Fear or Self-Love but have Preached it publickly and even to the Face of mine Enemies though I knew my Preaching would cost me my Life O LORD thou knowest i I call thee to Witness the Truth of what I say 10. I have not hid thy righteousness within my heart k I had it there v. 8. but I did not smother or shuâ—… it up there but spread it abroad for thy Glory and the good of the World I have declared thy faithfulness and thy salvation l Which thou hast wrought both for me and by me I have not concealed thy loving kindness and thy truth from the great congregation 11. With-hold not thou thy tender mercies from me O LORD m This Prayer is uttered by David Either 1. In the Person of Christ to whom it may agree Or 2. In his own Person Having been Transported and carried forth by the Spirit of God to the Contemplation and Commemoration of the great Mystery of the Messias of whom he was an illustrious Type now he seems to be led back by the same Spirit to the Consideration of himself and his own particular Case let thy loving kindness and thy truth continually preserve me 12. For innumerable evils have compassed me about mine iniquities n Either The punishment of mine iniquities as Gen. 4. 13. 1. Sam. 28. 10. Psal. 31. 10. Or 2. The iniquities themselves This Phrase cannot be understood of Christ. For although our sins are said to be laid upon Christ Isa. 5â—… and upon that Account he is said to be made sin for us 2 Cor. 5. 21. yet the Scripture every where represents him as one that never knew nor did any sin aâ—… in that place and 1 〈◊〉 2. 22. and elsewhere and even when his Punishment is described yet it is expresly noted that he did not suffer for himself or for his own sins but onely for us and for our sins as Isa. 53. 4 5. Dan. 9. 26. 1 Pet. 2. 24. And therefore it is not probable that the Holy-Ghost would use such an Expression concerning the unless Christ of God as is never used in Scripture but either of a Man 's own sins or of the Punishment deserved by his own sins have taken hold upon me o Mens sins are figuratively said to follow them 1 Tim. 5. 24. and to find them out Numb 32. 23. and here to take hold of them as a Serjeant takes hold of a Man whom he Arrests so that I am not able * Psal. 38. 4. 10. to look up p Unto God or men with any Comfort and Confidence I am ashamed and confounded by Reason of my numberless sins Or so that I was not able to see Either because he was as it were drowned or overwhelmed with his sins Or because his Eyes did fail or were Consumed through Grieâ—… as he Complains Psal. 6. 7. and 38. 11. Or he means that he could not foresee them the Simple Verb being put for the Compound as it is frequently among the Hebrews They came upon him unawares and therefore were the more grievous to him they q To wit mine iniquities here mentioned Properly so called For God's people are more apt to aggravate their sins than the Punishments of them See Ezra 9. 13 14. are more than the hair of mine head therefore my heart †Heb. forsaketh faileth me 13. * Psal. 71. 1. c. Be pleased O LORD to deliver me r From my sins and the Punishments due to them O LORD make haste to help me 14. * Psal. 35. 4. 26. 70. 3. 71. 13. Let them be ashamed and confounded s For the disappointment of their Hopes and Designs together that seek after my soul k to destroy it let them be driven backward and put to shame that wish me evil t i. e. My Life as Exod. 4. 19. 1 Sam. 20. 1. 15. Let them be desolate u Or amazed or dismayed or overthrown Of such Imprecations I have spoken before for a reward of their shame x i. e. Their sinful and shameful Actions as Shame is put for a shameful Idol Hose 9. 10. and as Fear is oft put for the Evil feared that say unto me Aha aha 16. Let all those that seek thee rejoyce and be glad in thee let such as love thy salvation y Either 〈◊〉 Such as desire and rejoyce in the Salvation and Deliverance which thou givest to me and to others of thy People which was a great Eye-sore and Grieâ—… to the wicked Or 2. Such as expect and seek for their Salvation and Happiness not from Idols nor from their wicked Courses nor from any Creatures as other men do but from the onely and gladly accept and embrace that Salvation which 〈◊〉 hast promised together with the Conditions required to it to wit Faith and Repentance Or 3. Such as love thy Messias upon whom both David's and other Holy Proâ—… and Saints Thoughts and Affections were much fixed a is Evident from many places of Scripture as Ioh. 8. 58. Act. 2. 30 31. 1 Pet. 1. 10 11. who is called the desire of all Nâ—…tions Hagg. 2. 7. and the Glory and Consolation of Israel Luk. 2 25. 32 yea and by the very Title here used God's Salvation Isa. 62. 11. Luk. 2. 30. whose appearance or coming the Godly of all Ages did Love and long for and of whom David had so lately and clearly spoken v. 6 7. c. All which considered this cannot seem a forced or very far fetched Intepretation say continually The LORD be magnified z Let them have continual Occasion to magnifie God for his Mercies vouchsafed to them 17. But I am poor and needy yet the LORD thinketh upon me thou art my help and my deliverer make no tarrying O my God PSAL. XLI The ARGUMENT
poetically said and with a manifest Allusion to Solomon's glorious Garments and Palaces By these ivory Palaces he may mean either 1. His humane Nature in which Christ dwelt as in a Tabernacle as the Greek word signifies Ioh. 1. 14 in which all these fragrant Vertues were and from whence they were diffused every where Indeed the Body is called a Temple Ioh. 2. 19. and an House or Tabernacle 2 Cor. 5. 1 2. and so it might be called a Palace But why it should be called Palaces and that of Ivory seems not so plain Or rather 2. Those glorious and heavenly Mansions Ioh. 14. 2. which may not unfitly be called ivory Palaces as elsewhere in the same figurative manner they are said to be made of or adorned with Gold and Precious stones Revel 21. 18 19. from which Mansions Christ came into the World Ioh. 3. 13. and into which Christ went and where he setled his abode after he went out of the World Ioh. 13. 1. Act. 1. 11. and from whence Christ poured forth all the fragrant Gifts and Graces of his Spirit into the World and Church Act. 2. 33. Although there is no necessity to strain every particular Circumstance in such poetical Descriptions nor to find out some particular thing in Christ to which it agrees for some Expressions may be used onely as Ornaments in such Cases as they are in Parables and it may suffice to know and say that the Glories and Excellencies of the King Christ are described by such things in which earthly Potentates do place their Glory whereby k Or from which Either 1. From place or Palaces Or rather 2. From which thing i. e. From the sweet smell of thy Garments out of those ivory Palaces or from the Effusion of the Gifts and Graces of thy Spirit from thy Fathers right hand in Heaven which as it is a great Blessing and Comfort to those who receive them so doth it rejoyce the Heart of Christ both as it is a Demonstration of his own Power and Glory and as it is the happy Instrument of doing much good in the World and of bringing Souls to God which is Christs great work and delight they have made thee glad l i. e. Thou art made glad such Phrases being oft used indefinitely and impersonally as Luk. 15. 32. and in many other places 9. Kings daughters were among thy honourable women m i. e. Amongst them that attend upon thy Spouse as the manner was in Nuptial Solemnities as men attended upon the Bridegroom whence they were called Friends Ioh. â—… 29. In reference to Christ as the Spouse or Queen is the Church in general so these honourable Women are particular Believers who are daily added to the Church Act. 2. 47 and submit themselves to it And although the Church is made up of particular Believers yet she is distinguished from them for the Decency of the Parable as the whole is oft distinguished by our Minds from the parts of which it Consists and as the Daughters of Ierusalem are distinguished from the Spouse in the Book of the Canticles though the Spouse be wholly made up of them And these Believers may be said to be Kings Daughters Either because amongst others many Persons of Royal or Princely Races did embrace the Faith as was Prophecied of them Isa. 49. 7. and 60. 10 11. c. or because they are in a spiritual Sence King 's unto God Revel 1. â—… upon thy right hand n The most honourable place next to the Kings See 1 Kings 2 19. Mat. 26 64. did stand o Which is the posture of a Servant to shew that as she is a Queen she is also his Subject to serve and obey him Or is placed or seated Which seems more agreeable to the Person of a Queen 1 Kings 2. 19. and of a Spouse at the Nupâ—…l Solemnity the queen in gold of Ophir p Clothed in the richest Garments made of the choicest Gold By which he designs the Graces wherewith the Church is accomplished 10. Hearken q These Worâ—…â—…poken Either 1. In the Person of the Attendants upâ—… 〈◊〉 Bride or Bridegroom Or 2. Of the Bridegroom 〈◊〉 rather 3. By the Prophet himself who having hitherto spoken to the Bridegroom or King now addresseth his Speech to the Bride or Queen O daughter r So he câ—…lls her Partly in token of his Respect and Affection to her and Partly because she is supposed to be young and beautiful and therefore the Prophet speaks like an Elder and graver Person and as her spiritual Father and Counsellor and consider and incline thine ear s He useth several Words signifying the same thing to shew his serious and Vehement desire of her good and the great importance and difficulty of Practising the following Counsel forget also thine own people and thâ—…â—…ers house t Not simply but Comparatively so far as they oppose or hinder the discharge of thy Duty to thy Husband or so far as they are Corrupted in Doctrine or Worship or Practise He alludes to the Law of Matrimony Gen. 2. 24. and to what Solomon did say or should have said to Pharaohs Daughter to 〈◊〉 her from the Idolatry and other Vices of her Fathers house But this as well as the rest of the Psalm respects Christ and is a seasonable and necessary Advice and command to all Persons that desire to come to Christ whether Iews or Gentiles that they would cast off all their inveterate Errorâ—… and Prejudices all those Superstitious or Idolatrous or wicked Opinions or Practices which they had received by long and antient and therefore venerable Tradition from their Fathers and intirely give up themselves to Christ to be instructed by him and to receive his Doctrine though it would seem new to them And by these Words he seems to intimate and tacitly to foretel that not onely the Superstitious inventions and Traditions of Men but even the legal Worship appointed by Moses and delivered to them from their Parents successively for many Generations should be relinquished by the believing Iews and abolished by Christ's coming 11. So shall the King greatly desire thy beauty u So doing thou shalt be amiable and acceptable to thy Husband which will abundantly recompence thee for the loss of thy Fathers house for he is thy Lord x As he is thy Husband and also as he is thy King and God as he was called v. 6 And this is added as a Reason not of the last Words why the King would desire her Beauty but of the Advice given to her v. 10. and worship thou him y By which he implies that her Husband was no meer Man but God also and therefore might be adored without any Violation of that known and immutable Precept of worshipping God onely 12. And the daughter of Tyre z i. e. The people or Citizens of Tyre as the Daughter of Zion or Ierusalem or â—…abel c. are put for
that Occasion to break forth into Prayer which also he continues in the following Verses Onely as he prays there for justification or Pardon of sin so here he prays for Renovation or Sanctification So his meaning is this Therefore as the Particle and is oft used as hath been shewed in the hidden Part do thou make me to know Wisdom Or thus thoâ—… wouldest have me know for Futures are oft taken Potentially as Psal. 118. 6. and Mat. 12. 25. Compared with Mark 3. 24. and elsewhere And Verbs which signifie making or causing are sometimes understood onely of the Will or Command as Ieroboam is said to make Israel to sin 1 Kings 14. 16. because he Commanded them to do so Hos. 5. 11. This I propose with Submission but if this Sence be admitted the last Clause of the Verse answers very well to the former as it doth in the foregoing and following Verses and every where in these Books For this thou wouldest have me know Answers to that thou willest or desirest and in the hidden part Answers to that in the inward Parts and Wisdom is the same thing for Substance with Truth onely called by another Name wisdom y i. e. True Piety and Integrity which is called Wisdom Iob 28. 28. Psal. 111. 10. and in many other Texts as sin on the contrary is commonly called as it really is Polly And to know Wisdom is here meant of knowing it Practically and Experimentally so as to approve and Love and Practise it as Words oâ—… knowledge are most frequently taken in Scripture and in other Authors 7. * Lev. 14. 6. Numb 19. 18. Purge me with hyssop z Or as with Hyssop the note of similitude being frequently understood As Lepers and other unclean Persons are by the appointment purified by thy use of Hyssop and other things Levit. 14. 6. Numb 19. 6. so do thou cleanse me a most Leprous and polluted Creature by thy Grace and by the Vertue of that Blood of Christ which is signified by those Ceremonial usages and I shall be clean wash me and I shall be * Isa. 1. 18. whiter than snow 8. Make me to hear joy and gladness a Send me glad Tidings of thy Reconciliation to me and by thy Spirit seal the Pardon of my sins to my Conscience which will fill me with joy that the bones which thou hast broken may rejoyce b That mine Heart which hath been sorely Wounded and Terrified by thy dreadful Message sent by Nathan and by the dismal Sentence of thy Law denounced against such Sinners as I am now by this Occasion brought home to my Conscience may be revived and Comforted by the Manifestation of thy Favour to my Soul 9. Hide thy face from my sins c Do not look upon them with an Eye of indignation and Revenge but forget and forgive them and blot out d See v. 1. all mine iniquities 10. Create in me a clean heart e Seeing I have not onely defiled my self by these actual sins but also have a most filthy Heart corrupted even from my Birth v. 5. which nothing but God's Almighty and Creating Power can purifie do thou Effectually work in me an Holy frame of Heart whereby both my inward filth may be Purged away and I may be prevented from falling into such actual and scandalous sins O God and renew f That good Temper which before this Apostacy I had in some measure be pleased graciously to restore it to me with Advantage ‖ Or a constant Spirit a right g Heb. Firm or Constant or Stedfast that I may not be so easily shaken and cast down by Temptation as I have been but that my Resolution may be more fixed and unmoveable spirit h Temper or Disposition of Soul or Spirit as the Word Spirit is very frequently used in Scripture within me i Heb. In my inward Parts He wisely strikes at the Root and Cause of all sinâ—…ul Actions 11. Cast me not away from thy presence k i. e. From thy Favour and Care and gracious Communion with thee and take not thy holy spirit l Thy sanctifying Spirit by which alone I can have Acquaintance and fellowship with thee from me 12. Restore unto me the joy of thy salvation m The Comfortable Sence of thy saving Grace and Help promised and vouchsafed to me both for my present and everlasting Salvation and ‖ Or lâ—…t 〈◊〉 free Or â—…ly Spirit uphold me uphold me n A weak and frail Creature never able to stand against Corruption and Temptation without thy powerful and gracious Succours with thy free o Or ingenuous or Liberal or Princely Which he seems to oppose to his own base and Illiberal and Dis-ingenuous and servile Spirit which he had discovered in his wicked and unworthy Practises and Desires a better Spirit even the Spirit of God which may free him from the Bondage of sin and inable and inâ—…line him freely and Cheerfully and constantly to run the way of Gods precepts See Exod. 35. 21. Psal. 110. 3. Rom. 8. 15 16. 2 Cor. 3. 17. spirit 13. Then will I teach transgressors thy ways p Either 1. Thy Will and their Duty and the way to their eternal Happiness Or rather 2. The manner of thy dealing with Sinners whom thou dost so severely Chastise for their sins and yet so graciously receive to Mercy upon their Repentances Both which I will shew them in my own Example which I will declare unto them although I shall therewith publish my own shame which I shall most willingly bear that I may in some measure repair the Injury which I have done to thee and others by my publick and scandalous Crimes and sinners shall be converted unto thee q And I perswade my self that my Indeavours shall not want Success and that either thy Justice and severity or thy Goodness and Clemency will bring them to Repentance 14. Deliver me from †Heb. Bloods blood-guiltiness r Heb. from Bloods because he had been the Cause of the Death not onely of uriah but of others of the Lords people with him 2 Sam. 11. 17. O God thou God of my salvation and my tongue shall sing aloud of thy righteousness s Either 1. Thy Faithfulness in making good thy Promises Or rather 2. Thy Clemency and Goodness as that Word is frequently used 15. O LORD open thou my lips t Which are shut with shame and Grief and Horror Restore unto me the Opportunity and Ability and Liberty which formerly I had of speaking to thee with Freedom and Boldness and Familiarity as this Phrase signifies Ezek. 3. 27. and 24. 27. Eph. 6. 19 20. and my mouth shall shew forth thy praise 16. For * 〈◊〉 50. 8. 〈◊〉 1. 11. â—…er â—… 22. Hos. 6. 6. thou desirest not sacrifice u Which is not to be understood absolutely and Universally as appears from v. 19. but
the first Thence he falls into a Description of some of the excellent Properties and glorious Works of the God to whom this Ark belonged But because David very well knew that both himself and the Ark were Types of Chrâ—…st and that the Church and People of Israel were a Type of the Catholick Church consisting of Iews and Gentileâ—… and that the legal Administrations and Actions were Types of those of the Gospel he therefore by the Spirit of Prophecy looked thorough and beyond the present Action 〈◊〉 Types unto the great Mysteries of Christ's 〈◊〉 〈◊〉 and Ascension into Heaven and of the 〈◊〉 〈◊〉 of the Christian Church and of the 〈◊〉 〈◊〉 〈◊〉 Gentiles unto God and therefore intermixeth 〈◊〉 â—…ges which directly and immediately belong to 〈◊〉 〈◊〉 although the Words be so ordered that they carry a 〈◊〉 fest Allusion to the present Actions and may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to them though in a more 〈◊〉 and impropâ—…r and secundary Sence Nor is it at all strange that in the same Psalm there is such a mixture of things whereof some belong onely to the Actions or Events of that time and some onely to Christ and the Gospel times If it be Considered that the Psalmist in himself doth frequently express 〈◊〉 and those contrary Passions and Dispositions as Hope and Fear c. in the same Psalm and sometimes in the same Verse and especially that the sacred Pen-Men in the Composition of these Writings were wholly Men inspired and governed and moved by the Holy Ghost 2 Pet. 1. 21. by whom they were Variously transported as he saw fit and sometimes carried away to speak of the highest Mysteries of the Gospel even such things as they themselves did not fully understand as appears from 1 Pet. 1. 10 11. 1 LEt * Numb 10. 35. God arise a O that God would arise from his Seat and bestir himself and go forth to fight with his Enemies who if he do so will easily and suddenly be scattered Or God will arise And so the other Verbs following may be rendred as being of the Future Tense Shall be scattered shall flee c. Although the Futures are frequently rendred Imperatively and so they are truly rendred Numb 10. 35. whence this Verse is taken let his enemies be scattered let them also that hate him b All God's Enemies are here said to hate God not directly and formally for there are few such Persons but because they hate his Laws and Government and his People and Image and because they fight against him and his which is justly taken for an Evidence of Hatred flee †Heb. from his fall before him 2 As smoke is driven away c As smoke at first mounts high and fills a great space of Air but speedily Vanisheth into Air or is dispersed with the Wind. so drive them away as wax melteth before the fire so let the wicked perish at the presence of God 3 But let the righteous be glad let them rejoyce before God yea let them †Heb. rejoyce with Gladness exceedingly rejoyce d For God's gracious appearance on their behalf and for his settled Presence with them 4 Sing unto God sing praises to his name ‖ Or prepare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him So 〈◊〉 extol him e By praising him of which this Verb is used Prov. 4. 8. Or rather raise up or prepare the way for him For so this Word is commonly used as Isa. 57. 14. and 61. 10. and elsewhere And this doubtless they did for this Solemnity of bringing the Ark to Zion Comp. Isa. 40. 3. that rideth upon the heavens f Which Phrase is used below v. 33. though in differing Words Or that did Ride in the Desert where the Ark was carried and God marched along with it in the Cloudy Pillar Or that now Rideth as which Particle is frequently understood in the Desert i. e. That is now carried from place to place as it was in the Desert The word here rendred Heavens doth generally signifie the Desert or plain Fields as Nâ—…mb 33. 48. 50. and 36. 13. Ios. 5. 10. 2 Sam. 4. 7. Isa. 40. 3. Compared with Luk. 3. 4. by his name IAH g Whereby he is known and distinguished from all false Gods For Iab is generally conceived to be an abbreviature of the Name Iehovah which the Heathens pronounced Iab and rejoyce before him h Before the Ark where he is present as David himself is said to Dance before the Lord upon this Occasion 2 Sam. 6. 14. 5 * Psal. 146. 9. Jer. 49. 1â—… A father of the fatherless and a judge of the widows i He now enters upon some of the Matters or Reasons for which God is to be extolled Whereof this is one that he is the Patron of such as are injured and oppressed and have not Power to help themselves is God in his holy habitation i Either in his Tabernacle Or in Heaven Though he dwels there yet the Eyes of his Fatherly Providence and Care run to and fro to help his People when they are distressed 6 * Psal. 113. 9. God setteth the solitary †Heb. iâ—… a House in families k Such as were single and Solitary he blesseth with a Wife and Children as he did Abraham Houses are oft put for Posterity as Exod. 1. 21. Ruth 4. 11. 2 Sam. 7. 11. he * Psal. 107. 10. 146. 7. bringeth out those which are bound with chains l He setteth Captives and Prisoners at Liberty as he did the Israelites c. but * Psal. 107. 34. the rebellious m Those who Rebel against God as the Egyptians did dwell in a dry land n Are deprived of all true Comfort and plagued with manifold Calamities 7 O God when thou wentest forth before thy people o In the Cloudy Pillar as their Captain leading them out of Egypt when thou didst march through the wilderness Selah 8 * Exod. 19. 18. Judg. 5. 4. Isa. 64. 1. 3. The earth p Either 1. Metonymically the Inhabitants of those parts of the Earth by Comparing Exod. 15. 14. Or 2. Properly by Comparing Psal. 114. 5 6 7. There was a great Earthquake as a token of God's dreadful Presence shook the heavens also dropped q i. e. Poured down great Showers which accompanied those mighty Thunders as usually it doth at the presence of God even Sinai it self 〈◊〉 moved r Or dropped which may be 〈◊〉 out of the former Clause was even melted or dissolved with Fear It is a poetical Representation of the â—…erribleness of God's appearance at the presence of God the God of Israel 9 Thou O God didst †Heb. shake out send a plentiful rain s Either 1. In the Wilderness where they oft wanted Water and were by God's extraordinary Care supplied with it Or rather 2. in the Land of Canaan which he calls God's Inheritance in
who hast done great things O God who is like unto thee 20 Thou which hast shewed me great and sore trouble shalt quicken me again and shalt bring me up again from the * Psal. 63. 9. 88. 6. depths of the earth y i. e. From the Grave for I was like one Dead and buried and past all hope of Deliverance without thy Almighty assistance 21 Thou shalt encrease my greatness z I am assured that thou wilst not onely restore that Royal Majesty which my Son hath invaded to me but also increase my Honour and Power and comfort me on every side 22. I will also praise thee †Heb. with the â—…nstrument of Psaltery with the psaltery even thy truth O my God unto thee will I sing with the harp O thou holy one of Israel 23 My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed 24 My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto Shame that seek my hurt PSAL. LXXII A Psalm ‖ Or of for Solomon That this Psalm was made by David is Evident from v. 20. and that it was made with Respect to Solomon is no less certain from the very Title of it And that David or at least the Holy Ghost which dictated this Psalm did look beyond Solomon and unto the Messiah of whom Solomon was an Illustrious and unquestionable Type seems as manifest from divers Passages of this Psalm which do not agree to Solomon nor to any other King but the Messiah and from the Confession of the Jewish Doctors themselves who so understand it It must therefore be acknowledged that as many others are So this Psalm is also a mixt Psalm belonging to Solomon in part and obscurely and imperfectly but unto Christ more clearly and fully divers Expressions being designedly so ordered that the Reader might be led by them to the Contemplation of Christ and of his Kingdom upon this occasion Which was the more necessary for the support and Comfort of God's true Israel because the Spirit of God foresaw Solomon's dreadful Apostacy and the great Miscarriages and Calamities of his Successors and of the Kingdom under their hands and therefore was pleased to fortifie their Hearts with that glorious Condition which they should certainly enjoy under the Messiah who should certainly come 1 GIve the king a Solomon who was now anointed King his Father yet Living 1 Kings 1. â—…9 And this Psalm may seem to be made for that great and solemn Occasion thy judgments b i. e. Either 1. Thy Statutes and Precepts which are oft called God's Iudgments which as thou hast given already in thy Book so give them to him a second and a better way by writing them upon his Heart or by giving him a solid knowledge of them and an hearty Love and Obedience to them Or rather 2. Thy manner of Government or Administration â—…which is oft called Iudgment as Psal. 94. 15. Isa. 28. 6. c. that he may follow thy Example in governing thy People as thou governest them to wit in Righteousness as it follows He saith Iudgments in the plural Number because though the Office of judging and ruling was but one yet there were divers parts and Branches and Acts of it as to acquit the Innocent to Condemn the Guilty c. in all which he begs that Solomon may be directed to do as God doth or would have him to do in such Cases O God and thy righteousness c That Grace of Righteousness which is a part of thine Image and is absolutely necessary for good Government unto the kings son 2 He shall judge d To wit if thou givest him what I have desired And by this prediction he doth â—…acitly admonish him of and oblige him to the performance of his Duty herein Or Let him Iudge the Future being put for the Imperative as hath been oft observed So it is a Prayer thy people e For they are thine more than his and therefore he must not govern them according to his own Will and Pleasure but according to the Rules of thy Word and for thy Service and Glory with righteousness and thy poor f Or thy aflicted or oppressed ones for such are thine in a special manner thou art their Judge and Patron Psal. 68. 5. and hast Commanded all thy People and especially Kings and Magistrates to take a singular Care of them because they have few or no Friends with judgment 3 * See ver 16. Jer. 3. 23. The mountains g He mentioneth the Mountains and Hills as bringing forth this blessed Fruit Either because such places are usually Barren and therefore this was an Evidence of extraordinary Fruitfulness and a special blessing of God Or because they are dangerous to Passengers in Regard of the Robbers and Wild beasts which commonly abide there Whereby it is implyed that other places should do so to and that it should be common and universal shall bring peace h All manner of Prosperity and Felicity which the Hebrews frequently express by that word to the people and the little hills by righteousness 4 He shall judge i i. e. Vindicate them from their Potent oppressours as judging is used Psal. 43. 1. and oft elsewhere the poor of the people he shall save the children of the needy k Whom the Rich peradventure did seize upon for Bond-men upon some Pretence or other and shall break in pieces the oppressour 5 They shall fear l Or Reverence or Worship as this Word is used Isa. 29. 13. Compared with Mat. 15. 9. and elsewere thee m Either 1. Thee O King to whom he suddenly turneth his Speech And so this is Hyperbolically true of Solomon but truly and litterally of Christ. Or rather 2. Thee O God of whom he had spoken before and that in the second Person v. 1 2. as it is here whereas he never speaks of the King in the whole Psalm in the second Person but constantly in the third And â—…o the Sence is This shall be another blessed Fruit of this righteous Government that together with Peace true Religion shall be established and that throughout all Generations as it here follows Which was begun in Solomon's days and continued though not without Interruption in the time of his Successors the Kings of Iudah and afterwards until Christ in and by whom this Prediction and Promise was most fully accomplished Heb. With the Sun and before the Moon i. e. Whilst they continue in the Heavens Others expound it thus both Day and Night as the twelve Tribes are said to serve God Act. 26. 7. But the former Interpretation seems more probable by Comparing this Verse with v. 17. as long as the sun and moon endure * Psal. 89. 36 37. throughout all generations 6 * Hos. 6. 3. He shall come down n To wit
and full of Corn shall when they are shaken with the Wind make a noise not unlike that which the tops of the Trees of 〈◊〉 sometimes make upon the like occasion Which Expressions as well as many others of the like Nature in the Prophets being applied to Christ are to be understood in a spiritual Sence of the great and happy Success of the Preaching of the Gospel and they of the city n The Citizens of Ierusalem which are here Synedochically put for the Subjects of this Kingdom shall flourish like grass of the earth o Shall both encrease in number that there may be mouths to receive the Meat provided and enjoy great Prosperity and Happiness 17 His Name p The Honour and Renown of his eminent Wisdom and Justice and Goodness Which agrees but very obscurely and imperfectly to Solomon who sâ—…ained the Glory of his Reign by his prodigious Luxury and Oppression and Apostacy from God into which he â—…ell in the latter part of his days †Heb. 〈◊〉 〈◊〉 shall endure for ever †〈…〉 his Name shall be continued q Or shall be Propagated or Transmitted to his Chilâ—… Which suits much better to Christ from whom we are called Christians than to Solomon as long as the Sun r Heb. 〈◊〉 the Sâ—… Either 1. Publickly and in the Face of the Sun Or. 2. Perpetually as a constant and inseparable Companion of the Sun as long as the Sun it self shall continue See before on v. 5. and * Gen. 12 3. 22. 1â—… men shall be blessed in him s Either 1. As a Pattern of Blessedness When any man shall with well to a King he shall say The Lord make thee like Solomon See on Gen. 22. 18. Or rather 2. As the Cause of it by and through his Merits and Mediation all nations shall call him blessed 18 Blessed be the LORD God the God of Israel who onely doth wondrous things t Who hath given to his People such a Glorious and excellent King and Governour and such wonderful Blessings as they do and shall enjoy under his Government 19 And blessed be his glorious name for ever and let the whole earth be filled with his glory u Heb. The whole Earth shall be filled with his Glory For this may be either a Prayer for or a Prophecy of the spreading of the true Religion in the Gentile-World Which evidently relates to Christ and his Kingdom Amen and amen 20 The prayers of David the son of Jesse are ended x This Psalm is called the last of David's Psalms which are called Prayers because they consist very much of Prayers Either 1. The last of that part or Book of the Psalms which reacheth from the beginning of the Psalms hitherto whereof the far greatest number were Composed by David and all of them digested into this Order the rest of which follow being Collected by some other holy Man or Men of God after David's Death and Composed part by David and part by other Prophets Or rather 2. The last Psalm which David Composed For this was done but a little before his Death of which see the first Note on this Psalm PSAL. LXXIII The ARGUMENT The Subject of this Psalm is the same with Psal. 37. concerning the promiscuous Carriage of God's Providence towards good and bad Men. ‖ Or a Psalm for Asaph A Psalm of Asaph a Or for Asaph the famous Musician to whom divers of David's Psalms were Committed as Psal. 50. 1. c. But because Asaph was not onely a skilful Musician but also was Divinely inspired and the Author of some Psalms as is manifest from 2 Chron. 29. 30. and the style of this Psalm may seem to be something differing from that of David it may be thought not improbable that Asaph was the Author or Pen-man of it 1. â—… TRuly b Or 〈◊〉 The beginning is abrupt and sufficiently â—…tes that he had a great conflict within himself about this Matter and that many doubts and Objections were raised in his mind concerning it But at last he breaks forth like the Sun out of a Cloud and having by God's Grace silenced and Conquered his scruples he lays down this following Conclusion God is good to Israel c Though he may sometimes seem negligent of and harsh and severe to his People yet if all things be considered it is most certain and another day will be made manifest that God is Really and Superlatively good i. e. Most kind and bountiful and a true Friend to them and that they are most happy in him and have no Reason to Envy sinners their present and seeming Felicity even to ‖ Or 〈◊〉 such as are †Heb. clean of 〈◊〉 of a clean heart d To all true Israelites who love God with their whole Heart and serve him in Spirit and Truth and uprightness See Iob. 4. 43. Rom. 2. 28 29. So this Clause limits the former and takes off a great part of the force of the Objection even all that concerns the Calamities which befel the profane or False-hearted Israelites which were vastly the greatest number of that People 2 But as for me e Yet I must acknowledge this with grief and shame concerning my self notwithstanding all my Knowledge of this Truth and my own Experience and Observation of God's gracious dealings with me and other good Men. my feet were almost gone f My Faith in God's Promises and Providence was almost overthrown by the force of this Temptation and I was almost ready to repent of my Piety v. 13. and to follow the example of ungodly Men. my steps had well nigh slipt g Heb. Were almost poured forth like Water upon the ground which is unstable and Runs hither and thither with great disorder and uncertainty till it be irrecoverably lost So was I almost Transported by my own unruly Passionâ—… into unworthy Thoughts of God and a sinful Course of Life 3 * 〈◊〉 21. 7. Psal. 37. 1. Jer. 12. 1. For I was envious at the foolish when I saw the prosperity of the wicked h I grudged and murmured at it and had a secret Desire to partake of their Delicates 4 For there are no bands in their death i They are not dragged to Death neither by the Hand and Sentence of the Magistrate which yet they deserve nor by any lingring and grievous Torments of Mind or Body which is the Case of many good Men but they enjoy a sweet and quiet Death dropping into the Grave like ripe Fruit from the Tree without any Violence used to them Compare Iob 5. 26. and 21. 13. but their strength is †Heb. Fat firm k Heb. and their strength is fat i. e. Sound and good the best of any thing being called Fat in Scripture as Gen. 41. 2. Dâ—…n 1. 15. And in their Life-time they have great Ease and Health and Content till they expire like a
hast redeemed this mount Zion k Which is oft put for the Temple or the Hill of Moriah on which it was built wherein thou hast dwelt 3 Lift up thy feet l i. e. Come speedily for our rescue and do not sit or stand still as hitherto thou seemest to do unto the perpetual desolations m Or rather Because of as this Prefix oft signifies the perpetual Desolations So it is a powerful Motive to God to come to their Help because otherwise our Destruction is everlasting and irrecoverable even all that the enemy hath done wickedly in the sanctuary n Or against thy Sanctuary Of which see v. 7. 4 Thine enemies roar o i. e. Make loud Out-cries Either from their Rage and Fuâ—…y against the Conquered and captivated Israelites now in their Power Or rather in way of Triumph for their Success and Victory in the midst of thy congregations p In the places where thy People used to assemble together for thy Worship whereby they designed to insult not onely over us but over thee also as if their God's had been too strong for thee they set up their insigns for signs q Or Trophees or Monuments of their Victories obtained over God and over his People as Conquerors used to do in like Cases 5 A man was famous according as he had lifted up axes upon the thick trees r So the meaning is this The Temple was so noble a structure that it was a great Honour to any man to be imployed in the meanest part of the work though it were but in cutting down the Trees of Lebanon And this Translation may seem to be favoured by the opposition in the next Verse But now c. But others understand the Words thus translated in another Sence That every one of the Enemies got Renown accordingly as they shewed most barbarous Rage in destroying the thick Wood-work which in the next Verse is called the Carved work of the Temple But this seems not to suit well with the opposition between this work and that of the next Verse which is ushered in by But now The words therefore may be and in part are by some rendred thus It is known or manifest Heb. It will be known It will be published to all Posterity as matter of astonishment and admiration That as one lifteth up his Axe Heb. Axes the plural Number for the singular as it is elsewhere upon thick Trees to cut them down This is the first part of the similitude called the Proâ—…asis Then follows the latter part of it called the Apodosis in the next Verse So Heb. And. Which is sometimes put for a Note of similitude as in that passage of the Lords Prayer Mat. 6. 10. as it is in Heaven and oft in the Book of the Proverbs now For though this Psalm was Composed after the thing was done yet he speaks of it as if it were now in doing as the manner of the sacred Writers frequently is that it may be more Lively represented to mens Minds They break down the Carved work c. The meaning is they neither regard the Sacredness of the place noâ—… the exquisite Curiosity and Art of the work but cut it down as indifferently and rashly as men cut down the thick and intangled boughs of the Trees of the Forest. 6 But now they break down the carved work thereof at once s See the Note on the former Verse with axes and hammers t It hath been ingeniously observed that these two Words are noâ—… Hebrew but Chaldee or Syriack Words to point out the time when this was done even when the Chaldaeans brought in their Language together with their Arms among the Israelites 7 * 2 Kin. 25. 9. †Heb. They have sent thy Sanctuary into the Fire They have cast fire into thy sanctuary they have defiled by casting down the dwelling place of thy name to the ground u First they polluted it and then they burnt it and broke it in pieces 8 They said in their heart Let †Heb. Break. us destroy them together x they have burnt up all the synagogues of God in the land y i. e. All the publick places wherein the Iews used to meet together to Worship God every Sabbath day as is noted Aâ—…t 13. 27. and upon other occasions That the Iews had such Synagogues is manifest both from these and other places of Scripture and from the Testimony of the Hebrew Doctors and other Antient and learned Writers who affirm it and particularly of Ierusalem in which they say there were above four hundred Synagogues and from the Nature and necessity of the thing For seeing it is undeniable that they did Worship God publickly in every Sabbath and other Holy times even then when they neither did nor could go up to Ierusalem both Conscience and Prudence must needs direct them to appoint Convenient places for that purpose ae Root and Branch one as well as another or all at once So they desired and many of them intended although afterwards it seems they changed their Counsel and carried some away Captives and left others to manage the Land 9 We see not our signs z i. e. Those Tokens of God's gracious Presence which we and our Ancestors formerly used to enjoy Either 1. Miracles wrought for us which are called Signs Psal. 78. 43. and 135. 9. Or 2. The Ordinances of God the Temple and Ark and Sacrifices and solemn Feasts all which were signs between God and his People * 1 Sam. 3. 1. Amos 8. 11. there is no more any prophet a Either 1. Any Teacher We have few or no Teachers left to us Or 2. Any extraordinary Prophet who can foretel things to come as the next Words explain it For as for Ezekiel and Ieremiah they might be dead when this Psalm was Composed and Daniel was involved in Civil affairs and did not teach the People as a Prophet and the prophetical Spirit which sometimes came upon him and made those great discoveries to him which we read in his Book might possibly at this time suspend his influences Besides it is not unusual in Scripture to say that there is none of a sort of Persons or Things when there is a very great scarcity of them But others make this their great Argument that this Psalm speaks of that Persecution in the time of Antiochus when indeed there was no Prophet at all neither is there among us any that knoweth how long b Either 1. How long their Captivity should continue For though seventy years were determined yet there might arise doubts among them as there now are among us whence they were to be Computed which might make their â—…nd uncertain Or 2. How long they should lye under Reproach as it follows v. 10. Which they really did and might foresee that they should even after the Expiration of their Captivity Nehem. 1. 3. 10 O God how
and expresly from their own mouths Of which see my Latine Synopsis upon this place and from the matter of the Psalm which can by no means or arts be made to agree to David who was not Davids Lord nor a Priest much less a Priest for ever or after the order of Melchisedek the Priesthood of Aaron being in Davids time in use and force and in the hands of another person and family And whereas divers other Psalms though principally directed to and to be understood of the Messiah yet in some sort may be understood concerning David also or at least took their rise and occasion from David or from something relating to him this Psalm is directly and immediately and solely to be understood concerning the Messiah the Spirit of God wisely so ordering this matter that it might be a most express and convincing testimony against the unbelieving Jews concerning the true Messiah and concerning the nature and quality of his Kingdom 1 THE * 〈◊〉 22. 44. 〈◊〉 12. 36. 〈◊〉 20. 42. 〈◊〉 2. 34. 〈◊〉 Cor. 15 25. 〈◊〉 1. 13. LORD b God the Father the first Person in the Trinity to whom accordingly the Original of all things and especially of the work of mans Redemption by Christ is ascribed said c Decreed or appointed it from Eternity and in due time published this Decree as is noted Psal. 2. 7. and actually executed it which he did when he raised up Christ from the dead and brought him into his heavenly mansion unto my LORD d Unto his Son the Messias whom David designedly calls his Lord to admonish the Jews and the whole Church that although he was his Son according to the flesh or his humane nature Act. 2. 30. Rom. 1. 3. yet he had an higher Nature and Original and was also his Lord as being by Nature God blessed for ever and consequently Lord of all things as he is called Act. 10. 36. and by Office as he was God-man the Lord and King of the whole Church and of all the World for the Churches sake And this was a necessary provision to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christs appearance in the flesh The Hebrew word Adon is one of Gods Titles signifying his Power and Authority or Lordship over all things and therefore is most fitly given to the Messias to whom God hath delegated all his Power in the World Mat. 28. 18. Sit thou at my right hand e Thou who hast for many years been veiled with infirm and mortal flesh despised and rejected and trampled upon by men and persecuted unto the death do thou now take to thy self thy great and just power thou hast done thy work upon earth now take thy rest and the possession of that Soveraign Kingdom and Glory which by right belongeth to thee do thou rule with me with equal Power and Majesty as thou art God and with an Authority and Honour far above all creatures such as is next to mine as thou art man as this phrase is expounded in other places See Mark 16. 19. Luke 22. 69. 1 Cor. 15. 25. Heb. 1. 3 13. 8. 1. 10. 12 13. Eph. 1. 20 c. It is a Metaphor from the custom of earthly Princes who place those persons whom they honour most at their right hand of which see 1 Kings 2. 19. Psal. 45. 10. Mat. 20. 21. Sitting is put for reigning 1 Kings 3. 6. comp with 2 Chron. 1. 8. and withal notes the continuance of the Reign 1 Cor. 15. 25. until f Which word doth not necessarily note the end or expiration of his Kingdom at that time for in other places it notes only the continuance of things till such time without excluding the time following as is evident from Gen. 28. 15. Psal. 112. 8. Mat. 1. ult So here it may signifie that his kingdom should continue so long even in the midst of his enemies and in spight of all their power and malice which was the only thing which was liable to any doubt for that he should continue to reign after the conquest and utter ruine of all his enemies was out of all question And yet this is a word of limitation in regard of the mediatorial kingdom of Christ in respect of which Christ rules with a delegated power as his Fathers Vice-roy and with the use of outward means and instruments and ordinances c. for that manner of Administration shall cease which also seems to be intimated by this word as it is expounded 1 Cor. 15. 25. I make g By my Almighty power communicated to thee as God by eternal generation and vouchsafed to thee as Mediator to enable thee to the full discharge of thine Office thine enemies h Which also are the enemies of thy Church all persecutors and ungodly men who will not have Christ to rule over them Luke 19. 14. sin and death and the Devil 1 Cor. 15. 26. thy footstool i Thy slaves and vassals to be put to the meanest and basest services as this phrase implies 1 Kings 5. 3. Psal. 18. 39. 91. 13. being taken from the manner of Eastern Princes who used to tread upon the necks of their conquered enemies as we read Ios. 10. 24. Iudg. 1. 7. And long after those times Sapores the Persian Emperor trod upon Valerian Emperor of the Romans and Tamerlan used to tread upon Bajazet the Turkish Emperor whom he kept in an iron cage for that purpose 2 The LORD shall send k Or send forth into the world the rod of thy strength l Thy strong or powerful rod by an usual Hebraism And the Rod is put for his Scepter or Kingly power as it is Isa. 10. 24. Ier. 48. 17. Ezek. 7. 10 11. 19. 11 12. But as the kingdom of Christ is not carnal or of this world Ioh. 18. 36. but spiritual so this Rod or Scepter is nothing else but his Word published by himself or by his Apostles and Ministers and accompanied with his Spirit by which the Messias did his great exploits and set up and established his kingdom converting some of his enemies and confounding and destroying of others of them by that same instrument as is manifest by comparing Isa. 2. 3. 11. 4. Mich. 4. 2. 2 Cor. 10. 4. 2 Thess. 2. 8. Hence this word is called the word of the kingdom Mat. 13. 19. and the power of God Rom. 1. 16. David having spoken of the Messias v. 1. now turneth his speech to him out of Zion l From Ierusalem which is frequently understood by the name of Zion which was an eminent and venerable part of it as Psal. 48. 13. 87. 2. 102. 14 17 c. Where the Scepter of the Messias was first to be established according to the predictions of the Prophets Psal. 2. 6 8. 48. 3. Isa. 2. 3 c to which the event exactly
sought thee l Deny me not thy grace and assistance which I have so sincerely and earnestly desired and laboured to obtain O let me not wander m Heb. do not make me to wander to wit by leading me into temptation by withdrawing thy grace which is necessary to keep me from wandring from thy commandments 11 * Psal. 37. 3â—… Thy word have I hid in mine heart n I have not contented my self with bare hearing or reading thy Word but have received it in the love of it have diligently pondered it and laid it up in my mind and memory like a choice treasure to be ready upon all occasions to counsel or comfort or quicken or caution me as need requires that I might not sin against thee o That by a diligent and affectionate consideration of thy precepts and promises and threatnings I might be kept from sinful courses against which these are the best Antidoâ—…e 12 Blessed art thou p Thou art infinitely blessed and most worthy of all blessing and praise and therefore do thou bless me in teaching me as it follows Or Blessed be thou I bless and praise thee for that great blessing of thy Word v. 11. O LORD * Ver. 26 33 64 68 108 124 135. teach me thy statutes q Both to know and to practise them better 13 With my lips have I declared r If thou wilt teach me I will teach others as I have already done and so thou shalt have glory and others benefit by it all the judgments of thy mouth 14 I have rejoiced in the way of thy testimonies s In the study and practice of them as much as * Ver. 72. and 162. in all riches 15 I will * Ver. 23 meditate in thy precepts t I will diligently and seriously consider the nature and design and extent of thy precepts and especially so far as they concern my own duty and have respect unto u Or look unto them as workmen constantly and carefully look to their rule to guide themselves by it thy ways 16 I will delight my self in thy statutes I will not forget thy word GIMEL 17 Deal bountifully y I plead no merit but onely thy free grace and rich mercy with thy servant that I may live z Safely and comfortably in spight of all the attempts of mine enemies to take away my life and keep thy word a I do not desire life that I may satisfie my own lusts but that I may spend it in thy service 18 †〈◊〉 â—…ncover Open thou mine eyes b Inlighten my mind by the light of thy holy Spirit and dispel all ignorance and errour that I may behold * 〈◊〉 129. wondrous things out of thy law c Those great and marvellous depths of Divine wisdom and goodness and those profound Mysteries of Christ and of Gods grace to mankind and of that future and everlasting state which are contained in Gods Law and which were not to be known but by Divine illumination Mat. 16. 17. 1 Cor. 2. 11 14. 2 Cor. 3. 14. 4. 4 6. Eph. 1. 17. especially in the times of the Old Testament 19 * Gen. 47. 9. Chro. 29. 15. 〈◊〉 39. 12. Cor. 5. 6. 〈◊〉 11. 13. I am a stranger d Or sojourner I am not here as in my home but as a pilgrim travelling homeward in a strange land which calls for thy pity and help That Law of Nature which thou hast planted in all mens minds teacheth them to shew humanity to strangers and to direct travellers Much more may this be expected from thee in the earth hide not thy commandments e Which are my chief support and guide in my pilgrimage from me 20 * Ver. 40 〈◊〉 My soul breaketh f Fainteth as it frequently doth when a thing vehemently desired is denied or delayed Compare Prov. 13. 12. for the longing that it hath unto thy judgments g To a more sound knowledge and serious practice of them at all times 21 Thou hast rebuked h Or dost rebuke i. e. severely punish and destroy And therefore I justly long for thy judgments as for the love which I have to them so for fear of those terrible judgments which thou sendest upon the despisers of them the proud i Obstinate and presumptuous sinners who sin with an high hand and with contempt of God and of his Laws and of his Judgments all which is the effect of pride that are ‖ Or 〈◊〉 are 〈◊〉 that do err 〈◊〉 cursed k That have the curse of God upon them and upon all which they have or do which is the depth of misery which do erre l Or wander knowingly and wilfully and maliciously as proud sinners use to do from thy commandments 22 Remove from me reproach m Which I suffer unjustly and for thy sake as he elsewhere complains and contempt for I have kept thy testimonies n And therefore I am innocent from those crimes for which they censure and reproach me Or And therefore thou wilt maintain mine honour and interest according to thy promise made to such as keep thy testimonies and I beg with some confidence that thou wilt do it 23 Princes also did sit and speak o Did speak against me continually for sitting notes continuance and when they sate upon their seats of Judicature and when they sate together in companies entertaining one another with discourses against me but thy servant did meditate in thy statutes p All their contumelies and reproaches did not discourage nor divert me from the study belief and practice of thy Word 24 Thy testimonies also are my delight q My chief comfort under all their censures and persecutions and †Heb. men of 〈◊〉 counsel my counsellors r To teach me how to carry my self under them DALETH 25 My soul cleaveth unto the dust s I am in evident danger of present death through the rage and power of mine enemies I am like one laid in the grave without all hopes of recovery So this phrase is used Psal. 22. 15. * Psal. 71. 20. quicken thou me t Preserve my life or revive me and raise me out of the dust by thy Almighty power according to thy word u According to thy promise 26 I have declared my ways x My sins in way of confession and all my cares and fears and troubles and concerns in way of humble petition to thee as appears from Gods answer and thou heardest me * Psal. 25. 4. 〈◊〉 27. 11. 16. 11. teach me thy statutes 27 Make me to understand y More thorowly and more practically Either 1. the full mind and meaning of thy precepts which are exceeding broad as he saith afterwards or 2. the way wherein I may walk according to thy precepts the way of thy precepts z How to
usest to do unto those that love thy Name n As thou hast done in all former ages Do not deny me the common priviledge of all the faithful 133 Order my steps o By thy grace direct and govern all my motions and actions in thy word p In the way prescribed in thy Word Or by thy word Let thy Spirit accompany thy Word and ingraft it within me so that I may be guided and ruled by it and * Psal. 19. 13. let not any iniquity have dominion over me q And although I have evil inclinations and affections within me let them not bear sway in me nor withdraw me from the course of obedience 134 Deliver me from the oppression of man r As he prayed against the inward impediment of his obedience v. 133. so here he prayeth against an external impediment of it and a common temptation to sin so will I keep thy precepts 135 Make thy face to shine upon thy servant s Look upon me with a pleased and favourable countenance Comp. Numb 6. 25. Prov. 16. 15. and teach me thy statutes 136 * Ver. 53. 158. Jer. 9. 1. 14. 17. See Ezek. 9. 4. Rivers of waters t Plentiful and perpetual tears witnesses of my deep sorrow for Gods dishonour and displeasure and for the miseries which sinners bring upon themselves and others run down mine eyes because they u To wit the wicked as before v. 126. who were not worthy to be mentioned for this Pronoun is oft used in way of contempt as Luke 14. 24. 19. 27. Ioh. 7. 11. 8. 10. Acts 16. 36. keep not thy law TSADDI 137 Righteous art thou x By thine essence and nature and therefore it is impossible that thou shouldest be unjust in any of thy Laws or Providences O LORD and upright are thy judgments 138 Thy testimonies that thou hast commanded are †〈◊〉 righteâ—… righteous and very ‖ 〈◊〉 faithâ—… faithful y But this verse is otherwise rendred by all the ancient Interpreters and by divers others and that more agreeably to the order of the words in the Hebrew Text Thou hast commanded righteousness even thy testimonies or the righteousness of thy testimonies or thy righteous testimonies by a common Hebraism or rather righteousness in or by thy testimonies nothing being more frequent than the Ellipsis of the prefix beth which signifies in or by and truth or and true thy righteous and true testimonies although the other seems to be the better translation earnestly So the sence is Thou hast strictly and severely under the highest obligations and penalties commanded in thy Word that men should be just and true in all their actions And this agrees very well with the next foregoing verse wherein he affirmed that God is righteous and doth righteous things and then here he adds that he requires righteousness and truth from all men 139 * 〈◊〉 69. 9. 〈◊〉 2. 17. My zeal hath †〈◊〉 cut me 〈◊〉 consumed me z I am tormented and cut to the heart with grief and anger at it because mine enemies have forgotten thy words a i. e. Despise and disobey them which in Scripture use is oft called a forgetting of them as the remembring of them is oft put for loving and practising them 140 * 〈◊〉 12. 6. 〈◊〉 1â—… 30. Thy word is very †〈◊〉 30. 5. 〈◊〉 tryed or 〈◊〉 pure b Without the least mixture of any falshood or sin both which are frequent in the words or precepts of men therefore c Because of that exact purity and holiness of it for which very reason ungodly men either despise or hate it thy servant loveth it 141 I am small d Or a little one not for age but in respect of my condition in the world mean and obscure and despised yet do not I forget thy precepts 142 Thy righteousness is an everlasting righteousness e Constant and unchangeable the same in all ages and places and to all persons of eternal truth and justice never to be dispensed with nor to be made void and thy law is the truth f Nothing but truth or as true as truth it self 143 Trouble and anguish g Outward troubles and anguish of spirit or great anguish or distress have †〈◊〉 â—…ound 〈◊〉 taken hold on me yet thy commandments are my delights 144 * â—…er 106. â—… 160. The righteousness of thy testimonies is everlasting give me understanding and I shall live h I shall be kept from those sins which deserve and bring death KOPH 145 I cried with my whole heart hear me O LORD I will keep thy statutes 146 I criâ—… unto thee save me ‖ Or that may 〈◊〉 and I shall keep thy testimonies 147 * Psal. 5. 3. 130. 6. I prevented the dawning of the morning i Heb. the twilight to wit of the morning by comparing Psal. 88. 13. And so this word is used 1 Sam. 30. 17. and cried I hoped in thy word 148 * Psal. 63. 1 6. Mine eyes prevent the night watches k Heb. the watches which were kept onely by night And these watches were then three as hath been more than once observed And this is not to be understood of the first watch which was at the beginning of the night for the prevention thereof was very easie and frequent and inconsiderable but of the middle watch as it is called Iudg. 7. 19. which was set in the middle of the night and especially of the morning watch as it is called Exod. 14. 24. which was set some hours before the dawning of the day and so this is an aggravation and addition to what he said v. 147. that I might meditate in thy word 149 Hear my voice according unto thy loving kindness O LORD quicken me according to thy judgment l According to thy word which is oft called Gods Iudgment or according to thy custom or manner of dealing with me and with others of thy people as this word is taken above v. 132. 150 They draw nigh m To wit to me or against me as Psal. 27. 2. they are at hand and ready to seize upon me that follow after mischief they are far from thy law n They cast away far from them all thoughts of and respect to thy Law which forbids such wicked practices 151 Thou art near o To me Thou art as ready and present to succour me as they are to molest me O LORD and all thy commandments p Considered with the promises and threatnings which are frequently annexed to them Or the promises as this word seems to be used Psal. 111. 7. and elsewhere in this Psalm And God is said to command not onely his precepts or the observation thereof but also his Covenant Psal. 105. 8. 111. 9. which is a collection or body of the promises and his loving kindness Psal.
shall talk with thee q It shall give thee Counsel and comfort 23. * Psal. 19. 8. 119. 105. For the commandment is a ‖ Or candle lamp r It enlightens thy dark mind and clearly discovers to thee the plain and right way and the law is light and reproofs of instruction s Wife and instructive Reproofs or Admonitions are the way to life t Both to preserve and prolong this Life and to procure eternal Life to those that obey them 24. * Chap. 2. 16. 5. 3. 7. 5. To keep thee from the evil woman u Which is mentioned as a great commendation of Gods word because neither worldly Discretion nor civil Education nor moral Precepts nor any other considerations are sufficient Preservatives against this last as is manifest from daily experience from the flattery ‖ Or of the 〈◊〉 tongue of the tongue of a strange woman 25. * Mat. 5. 28. Lust not after her beauty in thine heart x Do not give way to nor delight thy self with unchaste thoughts or affections Compare Mat. 5. 28. neither let her take thee with her eye-lids y Either with her Beauty which consists much in the Eyes or rather with her amorous and wanton glances 26. For * Chap. 29. 3. by means of a whorish woman a man is brought to a piece of bread z To extream Poverty so as to want and be forced to beg his bread and ‖ Heb. the woâ—… of a man or a mans wife the adulteress will hunt for the precious life a To take away a mans life either by consuming his body and spirits and so shorming his days or more directly and strictly when she hath any great provocation to it or any prospect of considerable advantage by it Or for the pretious Soul which she corrupteth and destroyeth But I prefer the former sense 27. Can a man take fire in his bosom and his cloths not be burnt b The question implies a denial he cannot escape burning No more can he who burns in Lust avoid Destruction 28. Can one go upon hot coals and his feet not be burnt 29. So he that goeth in to his neighbours wife c That lieth with her as this Phrase signifies Gen. 19. 31. 29. 21 23 c. whosoever toucheth her d i. e. Hath carnal knowledge of her as this word is used Gen. 20. 6. 1 Cor. 7. 1. and in Terence and other Writers shall ‖ Or not be acquitted not be innocent e Shall be punished as a Malefactor either by God or Man 30. Men do not ‖ Or slight despise f i. e. Abhor or reproach him but rather pity and pardon him who is urged by meer necessity to these practices a thief if he steal to satisfie his Soul when he is hungry 31. But if he be found he shall restore seven-fold g Qu. How doth this agree with Gods Law which required onely that he should restore double or at most four-fold or five-fold Exod. 22. 1. 4. Ans. 1. The number of Seven may be here put indefinitely for many times as it is Gen. 4. 24. Levit. 26. 28. and in many other places 2. Some think that as Thefts were multiplied so the punishment of it was increased in Solomon's time or at least that it was the practice of some Nations to require this sevenfold restitution 3. He speaks not of that restitution which the Law required but of that which either the wronged Person being potent might force the Thief to make or which the Thief would willingly give rather than be exposed to publick shame as appears by the following Clause wherein he adds to this seven-fold restitution all his substance which no Law of God or Man required he shall give all the substance of his house 32. But whoso committeth adultery with a woman lacketh †Heb. 〈◊〉 understanding h Is a brutish and silly Man who madly rusheth upon these filthy courses without any sense or consideration of the horrid shame and certain destruction which attends upon them he that doth it destroyeth his own soul i Or life is guilty of self-murder and of Soul-murder 33. A wound k Civil or corporal punishment from tho Magistrate or rather from the Womans Husband as it follows and dishonour shall he get and his reproach shall not be wiped away l Although it be forgiven by God yet the reproach and scandal of it remains 34. For jealousie is the rage of a man m It enflames a Man with rage and fury against the Adulterer therefore he will not spare in the day of vengeance n When he hath an opportunity to avenge himself upon the delinquent 35. †Heb. he will not accept the face of any ransom He will not regard any ransom neither will he rest content though thou givest many gifts o He will accept of no other recompence for the injury beneath thy life CHAP. VII 1. MY Son keep my words and * Ch. 2. 1. lay up my commandments with thee 2. * Lev. 18. 5. Ch. 4. 4. Keep my commandments and live a i. e. Thou shalt live A promise in the form of a command as Prov. 3. 25. and my law as the apple of thine eye b With all possible care and diligence as men guard that part from all dangers yea even from the least mote The Eye is a most noble and necessary and therefore highly esteemed and beloved â—…art of the Body and the Apple thereof is the most honourable and beautiful and useful part of that part and it is a most tender part easily hurt or destroyed and therefore needs to to be diligently watched 3. * Deut. 6. 8. 11. 18. Ch. 3. 3. 6. 21. Bind them upon thy fingers c As a Ring which is put upon them and is continually in a Man's Eye Constantly remember them and meditate upon them write them upon the table of thine heart d Fix them in thy mind and affection See on Prov. 3. 3. 4. Say unto wisdom Thou art my sister and call understanding thy kinswoman e When other foolish young men seek wanton Mistresses whom they frequently call Sisters or Kinswomen let wisdom be thy Mistress acquaint and delight thy self with her and let her have the command of thy Heart and the conduct of thy life 5. * Ch 2. 16. 5. 3. That they may keep thee from the strange woman f This priviledge Solomon doth so oft inculcate either because he found in himself the great power and besotting nature of lustful inclinations or because he observed these Vices to abound more in his time in which Peace and Prosperity made way for Luxury and Uncleanness from the stranger which ‖ Or maketh smooth her words flattereth with her words 6. For at the window of my house I looked
answers or speaks considerately and conscientiously and therefore profitably or to the use and Edification of the Hearers but the mouth b Not the Heart for he is without Heart in Scripture account and he rashly speaks what comes into his mouth without the direction of his Heart or Conscience of the wicked poureth out evil things c Foolish and unprofitable and hurtful Speeches 29 * Psal. 34. 1â—… The LORD is far from the wicked d To wit when they pray to him as the next clause explains and therefore doth not hear nor regard them as he is said to be nigh to the righteous Psal. 34. 18. 145. 18. But this farness or nearness respecteth not Gods Essence which is every where but his gracious and helpful presence but * Psal. 145. 18 19. he heareth the prayer of the righteous 30 The light of the Eyes rejoiceth the heart e The light which we see with our Eyes and by the help of which we see many other pleasant Objects is a great comfort and refreshment Compare Eccles. 11. 7. Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun which is a good Comment upon this place and ‖ Or goodness as Ch. 25. 25. a good report f Either 1. Glad tidings Or rather 2. A Good-Name which is a more lasting thing and makes deeper impression maketh the bones fat g Not only cheareth a man for the present but gives him such solid and stable comfort as doth both revive his soul and give Health and Vigour to his body So he compares two Senses together Seeing and Hearing with respect to their several Objects and prefers the latter before the former 31 The ear that heareth h The man that hearkeneth to it and delights in it the reproof of life i That Reproof and good Counsel which leads to Life abideth * Ver. 5. Chap. 12. 1. among the wise k Heb. shall or will abide c. Either 1. He will thereby be made wise and be esteemed one of that number Or rather 2. He seeketh and delighteth in the Company and Conversation of the Wise by whom he may be admonished as on the contrary Fools who hate Reproof do avoid and abhor the Society of Wise men and Reprovers Amos 5. 10. 32 He that refuseth ‖ Or correction instruction despiseth his own soul l Which hereby he exposeth to the danger of utter destruction whereby he shews his Folly but he that ‖ Or obeyeth heareth reproof †Heb. possesset an heart getteth understanding m Whereby he saveth his Soul Heb. possesseth an heart which the Hebrews make the seat of Wisdom 33 The fear of the LORD is the instruction of wisdom n Doth instruct men in or lead them to true Wisdom whence it is said to be the beginning of Wisdom Prov. 1. 7. â—… 10. and * Chap. 18. 12 before honour is o i. e. It is the ready way to Honour both from God and from Men. humility p Whereby men submit to God and yield to Men which gains them Love and Respect whereas Pride procures them Hatred and Contempt from God and Men. CHAP. XVI 1 THe * Ver. 9. Ch. 19. 2â—… 20. 24. Jer. 10. 23. ‖ Or disâ—… preparations of the heart in man and the answer of the tongue is from the LORD a Men can neither think nor speak wisely and well of themselves or without divine assistance Or as many others both ancient and modern Interpreters render the verse The preparations or dispositions or orderings of the heart are in or from a man i. e. a man may consider and contrive in his own thoughts what he wills or designs to speak Which is spoken by way of concession yet not excluding mans dependance upon God therein which is evident both from many plain Texts of Scripture and from undeniable Reason but the answer or speech as this word is oft used of the tongue is from the Lord. Men cannot express their own thoughts without Gods leave and help and their tongues are oft over-ruled by God to speak what was besides and above their own thoughts as he did Balaam Numb 23. and Cajaphas Ioh. 11. 49 50 51. 2 * Chap. â—…1 All the ways of man are clean in his own eyes b Many Men can easily flatter and deceive themselves into a good opinion of themselves and of their own actions though they be sinful See below v. 25. and compare 1 Cor. 4. 4. but the LORD weigheth c i. e. Exactly knoweth as men do the things which they weigh and examine the spirits d The hearts of men from which both mens actions and the goodness and badness of them in a great measure proceeds their ends and intentions their dispositions and affections which are hid not onely from others but oft times from a mans self whereby he is unfit to judge in his own cause and easily mistaken if he do not use great diligence and fidelity In this last clause he intimates the reason why men deceive themselves in judging of their state and Actions because they do not search their own hearts 3 * Psal. 37. 5. â—… 55. 22. Mat. 6. 25. Luke 12. 22 〈◊〉 5. 7. †Heb. roll Commit thy works unto the LORD e Heb. roll c. as a man rolls a burden to another which is too heavy for himself imploring his help Refer all thy actions and concerns to God and to his Glory as the end of them and in the discharge of thy own duty depend upon Gods Providence for assistance and success and thy thoughts shall be established f Thy honest desires and designs shall be brought to an happy issue one way or other 4 The LORD hath made g Or hath wrought or doth work for the Hebrews express the present as well as the past time by this tense he ordereth or disposeth for this may be understood either of the works of Creation or of Providence all things h And especially all men for himself i For his own service and glory for the discovery and illustration of his own Wisdom Power Goodness Truth Justice and his other most glorious Perfections * â—…ob 21. 20. 〈◊〉 9. 22. yea even the wicked k Wilful and impenitent Sinners for the day of evil l For the time of punishment as this Phrase is used Psal. 49. 5. Ier. 17. 18. and elsewhere of which the Scripture frequently speaks both to warn sinners of their danger and to satisfie the minds of them which are amazed and disquieted with the consideration of the present impunity and felicity of wicked men Men make themselves wicked and God therefore makes them miserable 5 * 〈◊〉 6. 17. 〈◊〉 13. Every one that is proud in heart m Though he dissemble it in his outward carriage
4. 22. whereas ungodly men shall not live out half their days Psal. 55. 23. 32 He that is slow to anger d Not apt to revenge but ready to forgive injuries is better e Because he is more like to God more wise to foresee and to prevent mischief both to himself and others which oft cometh from rash anger of a more gallant and generous spirit and more valiant and victorious as iâ—… follows This is opposed to the perverse judgment of the World who esteem such Persons pusillanimous and cowardly than the mighty and he that ruleth his spirit f That subdueth his passions for his victory is the more glorious because he fights with the stronger enemy he conquers by his own and not by other mens hands and he gets a greater glory and advantage to himself and that without the injury and ruine of others wherewith the Conquests of Cities are commonly attended than he that taketh a city 33 * Ch. 18. 18. The lot is cast into the lap g As the ancient practice was in dividing Inheritances and deciding doubtful things of which see Numb 26. 55. Ios. 7. 16. 1 Sam. 10. 20 21. 14. 41 42. Prov. 1. 14. Act. â—… 26. but the whole †Heb. judgment disposing therof is of the LORD h The event though casual to men is directed and determined by God's counsel and providence CHAP. XVII 1 BEtter is * Ch. 15. 17. a dry morsel and quietness therewith than a house full of ‖ Or good câ—…ear sacrifices a Of the remainders of Sacrifices of which they used to make Feasts of which see on Prov. 7. 14. Or of slain Beasts as that word is used Gen. 31. 54. and elsewhere with strife 2 A wise servant shall have rule over a son that causeth shame b Either as being by his Father appointed Tutor or Guardian to his Son or being by his Wisdom advanced to that Estate and Dignity which the other possibly hath lost by his folly and shall have part of the inheritance among the brethren c Partly as a just recompence for his faithful Service as Gen. 15. 2 3 c. and partly as an Obligation to him to take care of his Children 3 * Ps. 26. 2. Ch. 27. 21. Jer. 17. 10. Mal. 3. 3. The fining-pot is for †The trial of silver and the furnace for ‖ The trial of gold but the LORD trieth the hearts d The Hearts of men cannot be searched and known by any humane art but by God onely 4 A wicked doer e Or a malicious or mischievous Man whose practice and delight it is to bring trouble to others giveth heed to †Heb. lips of Iniquity false lips f Heb. to Lips of Iniquity to any wicked counsels or speeches to false Accusations and Calumnies which give him occasion and encouragement to do mischief and a liar giveth ear to a naughty tongue g He who accustometh himself to false and wicked speaking delighteth in the like speeches of other men This Proverb contains a comparison between an evil-doer and an evil speaker and sheweth their agreement in the same sinful practice of being greedy to hear false and wicked speeches 5 * Ch. 14. 31 Whose mocketh the poor h Derideth or reproacheth him with or for his poverty reproacheth his Maker i God who by his Providence made him poor See the same assertion Prov. 14. 31. and he that is glad at calamities k At the miseries of other men shall not be †Heb. held innocent unpunished 6 * 〈◊〉 127. 3 1â—…8 3. Childrens children are the crown of old men l Their honour and â—…appiness because they are in themselves Blessings of God and Testimonies of God's favour although sometimes they may become the shame of their Fathers House and the glory of children are their fathers m Namely such Fathers as are wise and godly as is evident from the nature of the thing for wicked Parents bring infamy upon their Children 7 †〈◊〉 a lip of 〈◊〉 Excellent speech n Either 1. discourse of high and excellent things far above his capacity Or 2. lofty or eloquent speech which fools oft affect Or 3. vertuous and godly Discourse becometh not a fool o Either properly so called Or as this word is most commonly used in this Book a wicked man whose actions give the lye to his Expressions much less do †〈…〉 lying lips a prince 8 * 〈◊〉 18. 16. A gift is as †〈◊〉 a stone 〈◊〉 a precious stone p Pleasant and acceptable and withal dazleth his eyes in the eyes of him that hath it q Heb. of the Lord or owner of it either 1. of the giver Or rather 2. of the Receiver of it who by the giver is made Lord of it for to his eyes it was exposed that he might discern the beauty and worth of it and thereby be allured to do what was desired which accordingly he did as it here follows whithersoever it turneth r To whomsoever it is presented But this as also many other Proverbs are to be understood of the common course or effect with most men but not universally of all men it prospereth 9 * 〈◊〉 10. 12. He that covereth a transgression s That concealeth as far as he may other mens faults against himself or against their friends ‖ 〈…〉 seeketh t i. e. Findeth or obtaineth as this word is used here below v. 19. Prov. 11. 27. love u Either 1. to himself Or rather 2. to the transgressor or offending friend he maintains love among Friends as it may be explained from the opposite clause but he that repeateth * a matter y Or the matter last mentioned to wit the transgression separateth very friends z Either 1. he alienateth his Friend from himself Or rather 2. he raiseth jealousies and dissensions among Friends This Phrase we had before Ch. 16. 28. x That publisheth and spreadeth it abroad that recals it to mind after it was past and forgotten 10 ‖ 〈◊〉 a reproof 〈◊〉 more a 〈◊〉 〈◊〉 than â—… 〈◊〉 a fool â—… 〈◊〉 〈◊〉 A reproof entreth more into a wise man a Is more effectual for his reformation than an hundred stripes into a fool 11 An evil man seeketh onely rebellion b It is the constant study and business of wicked men to rebel either 1. against men in Authority But this is not universally true for many most wicked Persons are not guilty of that sin Or rather 2. against God For 1. thus it is true of all wicked men 2. This word is used of rebellion against God Deut. 31. 27. Ezek. 2. 5 6. 3. 9 c. 3. This word being put alone without any addition of the object seems most probably to be meant of the highest and worst kind of rebellion
Book Ch. 13. 9. 24. 20. as also Iob 21. 17. whereas the Plowing of the wicked is a Phrase not elsewhere used And this seems best to agree with the Context for by their Lamp he seems to understand all their pomp and glory that worldly greatness and Prosperity which is the Fewel of their Pride and therefore is most fitly joyned with it of the wicked is sin l It is by them turned into sin and made the occasion of much wickedness The whole Verse may be thus rendred An high look and a proud Heart which is the light or glory of the wicked i. e. wherein they glory esteeming it magnanimity or gallantry of spirit is sin i. e. is a great and grievous sin And in this manner the learned Mercer renders the Verse save onely that he translates the Hebrew word Nir the Plowing 5 * Chap. 10. 4 The thoughts of the diligent m Who carefully and industriously prosecutes what he hath wisely contrived and resolved tend onely to plenteousness but of every one that is hasty n Who manageth his affairs rashly without due consideration onely to want o Is likely to bring himself to po verty 6 * Ch. 10. 2. 13. 11. The getting of treasures by a lying tongue p By false-witness-bearing or by any other false or deceitful words or actions whereby many men get riches is a vanity tossed to and fro q Is like the Chaff or Smoak driven away by the Wind it is neither satisfactory nor durable but quickly vanisheth away as hath been frequently observed of Estates ill-gotten of them that seek death r Not designedly but eventually that take those courses which will bring Death or Destruction upon them or theirs 7 The robbery of the wicked shall †Heb. saw them or dwell with them destroy them s The injury which they do to others shall either by God or men be returned upon their own heads because they refuse to do judgment t They wilfully and obstinatly give up themselves to unrighteous practices 8 The way u The course of his life of man x Of every Man of Man by Nature and in his corrupt estate of a wicked or impure man to whom the pure is opposed in the next Clause is froward and strange y Estranged from God and from Man's primitive Integrity and from the rule of his actions Reason and Scripture in which respects wicked men are called strangers Psal. 54. 3. Ezek. 44. 7. and elsewhere but as for the pure his work is right z But he whose Heart is pure and upright his conversation is agreeable to it 9 * Vers. 19. Ch. 19. 13. 25. 24. 27. 15. It is better to dwell a To wit alone in quietness as appears from the opposite clause in a corner of the house top b Of the roof of the House which in those Countries was flat and plain and habitable but was exposed to all the injuries of the Weather than with †Heb. a woman of contentions a brawling woman in a †Heb. an house of Society wide house c Or in a common House or an House of Society where Husband and Wise live together or which is capable of many Friends or Companies 10 * Jam. 4. 5. The soul of the wicked desireth evil d His Heart is fully and earnestly set in him as it is expressed Eccles. 8. 11. to do evil to work wickedness to do mischief to others to satisfie his own lusts though it be with injury of others his neighbour †Heb. is not favoured findeth no favour in his eyes e If he either dissuade him from his wickedness or stand in the way of his Lusts. He spares neither friend nor foe 11 * When the scorner is punished the simple f The honest or plainhearted man as Chap. 19. 25. where this whole verse for the substance of it is contained and explained is made wise and when the wise is instructed g Or prospers as this word is used Prov. 17. 8. and elsewhere So the sense of the verse is The simple learn Wisdom both from the punishment of wicked men and from the prosperity of good men he receiveth knowledg 12 The righteous man wisely considereth the house of the wicked h He looketh through its present Power and Glory which dazleth the Eyes of others unto that ruine to which it is designed but i Or now or that this being the thing which he wisely considereth God overthroweth k Or will overthrow in his due time though for a season he bear with them the wicked for their wickedness 13 * Mat. 18. 30 c. Whoso stoppeth his ears at the cry of the poor l When they cry out by reason of Oppression or want and beg relief from him he also shall cry himself m Unto God or Men in his straits which God will bring upon him but shall not be heard 14 * Ch. 17. 8. 18. 16. A gift n To a person loffended and angry with us as the following words shew in secret o Which makes it more acceptable for gifts openly given savour of ostentation in the giver and cause some shame or contempt to the receiver pacifieth anger and a reward in the bosom p Secretly conveyed into his bosom See on Prov. 17. 8. 18. 16. strong wrath 15 It is joy to the just q The sense is either 1. He is highly pleased and delighted with it Or 2. He reapeth much comfort and benefit by it which is opposed to the following destruction joy is put for matter or cause of joy to do judgment r To do what is just or good for this is opposed to working of iniquity but destruction s Or as others render it terror or horror opposite to joy shall be to the workers of iniquity 16 The man that wandereth out of the way of understanding t That forsaketh the rule of Gods word and walketh after his own Lusts. shall †Heb. rest remain in the congregation of the dead u Shall without Repentance be condemned to eternal Death or Damnation 17 He that loveth ‖ Or sport pleasure x That gives up himself to the pursuit and enjoyment of sensual and immoderate pleasures shall be a poor man y Takes the ready course to Poverty he that loveth wine and oil z Which are put for all delicious fare and luxurious feasting for Wine and Oil were much used in Feasts in those parts shall not be rich 18 * Ch. 11. 8. The wicked shall be a ransom for the righteous a The wicked shall be brought into those troubles which were either threatned by God or designed by wicked men against the righteous and by that means as by a ransom the righteous shall be delivered Thus
a speculative as of a practical knowledge as such words are most commonly used Who considers or regards this or layeth it to Heart True it is there is such a difference which also is known and believed by wise and good men but the generality of Mankind never mind it their Hearts are wholly set upon this life and upon present and sensible things and they place all their hopes and happiness in them and take no thought nor care for the things of the future and invisible World And as to them with whom Solomon hath to do in this matter the argument is strong and good being as Logicians call it an Argument to the Man and there is no considerable difference between sensual men and beasts because their affections are set upon the same Objects and both of them are partakers of the same sensual satisfactions and subject to the same sensual pains and miseries and their hopes and felicity perish together to wit at death and therefore such men are no more happy than the beasts that perish Others understand it thus Who knoweth this to wit by sense or experience or meerly by his own reason or without the help of Divine revelation But with the leave of so many worthy Interpreters and with submission to better Judgments the former seems to be the truer sense the spirit †Heb. 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 that †Heb. 〈◊〉 aâ—…cending 〈◊〉 upward and the spirit of the 〈◊〉 that goeth downward to the earth 22 * 〈◊〉 12. Wherefore I perceive that there is nothing better m To wit for a Man 's present satisfaction and the happiness of this life than that a man should rejoyce in his own works n That he comfortably enjoy what God hath given him and not disquiet himself with cares about future events He seems to speak this not in the Person of an Epicure but as his own judgment which also he declareth Ch. 2. 24. 5. 18 19. 8. 15. for that is his portion o This is the benefit of his labours he hath no more than he useth for what he leaveth behind him is not his but another Man's for who shall bring him to see what shall be after him p When once he is dead he shall never return into this life to see into whose hands his Estate falls and how it is either used or abused nor is he at all concerned in those matters CHAP. IV. 1 SO I returned and considered a I considered again more seriously all the * Ch. 5. 8 c. oppressions that are done under the sun b Whether by Supreme Magistrates or Judges of which he spake Ch. 3. 16. or by any other potent Persons and behold the tears of such as were oppressed and they had no comforter c None afforded them either pity or succour either out of a selfish and barbarous disposition or for fear of exposing themselves thereby to the same injuries and on the †Heb. band 〈◊〉 140. 4. side of their oppressors there was power d Both in themselves and because most men were ready to joyn with the strongest and safest fide So they were utterly unable to deliver themselves and as it follows none else could or would do it but they had no comforter e Which is repeated as an argument both of the great inhumanity of men towards others in calamity and of the extream misery of oppressed Persons 2 * Job 3. â—…7 c. Ch. 6. 3. Wherefore I praised f I judged them more happy or less miserable Which he seems to deliver not onely as the judgment of the flesh or of the sense or of men in misery as this is commonly understood but as his own Judgment For this is most true and certain that setting aside the advantage which this life gives him for the concerns of the future life which Solomon doth not meddle with in the present debate and considering the uncertainty and vanity and manifold vexations of mind and outward calamities of the present life a wise Man would not account it worth his while to live and would choose death rather than life the dead which are already dead g Those which are quite dead who possibly are here opposed to them that in respect of their deplorable and desperate condition are even whilst they live called dead men Isa. 26. 19. and said to die daily 1 Cor. 15. 31. more than the living which are yet alive h Which languish under their pressures of whom we can onely say as we use to speak of dying men They are alive and that is all 3 * 〈◊〉 3. 11 〈◊〉 21. Yea better is he than both they which hath not yet been i Who was never Born How this is true see on the foregoing Verse who hath not seen k i. e. Not felt for as seeing good is put for enjoying it Ch. 2. 24. so seeing evil is put for suffering it as hath been more than once observed the evil work that is done under the sun 4 Again I considered all travel and †Heb. all the rightness of work every right work l All the worthy designs and compleat works of wise and vertuous men that †Heb. this is the 〈◊〉 of a Man from his Neighbour for this a man is envied of his neighbour m Instead of that honour and recompence which he deserves he meets with nothing but envy and obloquy and many evil fruits thereof This is also vanity and vexation of spirit 5 * Pro. 6. 10. 24. 33. The fool foldeth his hands together n Is careless and idle which is the signification of this gesture Prov. 6. 10. 19. 24. 26. 13. Perceiving that diligence is attended with envy v. 4. he like a fool runs into the other extream and eateth his own flesh o Wasteth his substance and bringeth himself to poverty whereby his very flesh pineth away for want of Bread and he is reduced to Skin and Bone and if he have any Flesh left he is ready to eat it through extremity of hunger 6 * Prov. 15. 16 17. 16. 8. Better is an handful with quietness than both the hands full with travel and vexation of spirit p These are the words either 1. of the Sluggard making this Apology for his idleness That his little with ease is better than great Riches got with much trouble Or 2. of Solomon who elsewhere speaks to the same purpose as Prov. 15. 16 17. 17 1. and here proposeth it as a good Antidote against the vanity of immoderate cares and labours for worldly goods against which he industriously directs his speeches in divers places of this Book and particularly as a seasonable precaution against the sin of covetousness of which he speaks in the following passage 7 Then I returned and I saw †vanity under the sun 8 There is one alone
Solomon but whether before his Fall or after his Repentance is not easie to determine nor necessary to be known 2 Let him kiss me with the kisses of his mouth c The beginning of this Book is abrupt and may seem disorderly but is very sutable to and usual in Writings of this nature wherein things are not related in an historical and exquisite order but that which was first done is brought in as it were accidentally after many other passages as we see in Homer and Virgil and in the Greek and Latine Comedians These are the words of the Spouse as all acknowledg wherein the breatheth forth her passionate Love to the Bridegroom whom she doth not name but only intimate by the Pronoun Relative him which is here put without and for the antecedent as Psal. 87. 1. 114. 2. Iohn 20. 15. Which manner of Expression she useth because it was needless to name him as being so well known to the person or persons to whom she speaks and being the only person who was continually in her thoughts and speeches By kisses which were the usual tokens of Love and good-will she means nothing else but the communications and manifestations of his Love and favour to her as the following clause explains this his Graces and comforts breathed into her from the mouth and Spirit of Christ. * Ch. 4. 10. for †Heb. thy â—…oves thy love d This sudden change of the person is frequent especially in such pathetical discourses First she speaks of him as absent and at a distance but speedily grows into more acquaintance with him and by ardent desire and faith embraceth him as present is better than wine e Than the most delicious meats or drinks or than all sensual delights this one kind being Synecdochically put for all the rest as it is Esth. 5. 6. Iob 1. 13. Prov. 9. 2. Eccl. 2. 3. 3 Because of the favour of thy good ointments f Because of those excellent Gifts and Graces of Gods Spirit wherewith thou art replenished and which flow from thee upon thy Members thy name g Either 1. Thou thy self Names being oft put for Persons as Act. 1. 15. Rev. 3. 4. Or rather 2. Thy same or report the very mention of thee and all those things by which thou makest thy self known to men thy Word and particularly thine offers and promises of Pardon and Salvation made to sinners and all thy works both ordinary and miraculous especially that great work of Redemption is as ointment poured forth h Most lovely and acceptable and refreshing therefore do the virgins i Called the companions of the Bride Psal. 45. 14. particular believers who are called Virgins 2 Cor. 11. 2. Rev. 14. 4. who have their senses exercised to perceive this sweetness and fulness of Christ. love thee 4 * Joh. 6. 44. Draw me k By thy Grace and holy Spirit effectually enclining my Heart to come unto thee as this Phrase implies Ier. 31. 3. Hos. 11. 4. Ioh. 6. 44 45. As thou hast outwardly called and invited me so do thou inwardly move me who am naturally averse and backward to follow thee we l Both I thy Spouse and the Virgins my Companions And this change of numbers teacheth us that the Spouse in this Book is one great Body consisting of many Members of whom therefore he speaks somtimes in the singular and sometimes in the plural number will run after thee m Will follow thee readily and chearfully and swiftly which is opposed to her former sluggishness and listlesness We will not receive thy Grace in vain but will improve it and cooperate with it and stir up all our strength to serve and obey thee the king n Christ my Husband and Lord the King of his Church as he is oft called the King of Kings c. * Ps. 45. 14 15. hath brought me o Heb. hath caused me to come by drawing me as I desired He hath answered my Prayer into his chambers p Where I may most freely and familiarly converse with him and enjoy him He hath taken me into intimate communion with himself These Chambers seem to note either 1. Those heavenly Mansions into which Believers are sometimes said to be brought even in this Life as Eph. 2. 6. because they have a lively Faith and well grounded Hope and Assurance and some comfortable foretasts of that blessed State Or rather 2. Those places and conditions upon Earth in which they enjoy the special favor and fellowship of God in Christ as the publick Assemblies in which Christ is in a peculiar manner present Mat. 18. 20. where his Word and Ordinances are dispensed and where he poureth forth his Spirit and Blessings and speaks great Peace and gives forth his Loves unto his People Yea even the private Closets wherein Believers enjoy much of Christ by Prayer and Praise and Reading and Meditation are such Chambers also For it is not the Place but the State or Priviledge which is here signified and which is considerable we will be glad and rejoice in thee q Or For thee in or for thy Love and Favour to us which is the principal cause of our Joy we will remember r Or commemorate or celebrate This shall be the matter of our Thoughts and Discourses thy love more than wine ‖ Or they love thee uprightly the upright s Those chaste and sincere Virgins mentioned v. 3. who are here opposed to hypocritical Professours love thee 5 I am black t It might be objected who art thou that thou shouldst have or pretend to such a Royal Bridegroom and such Honours and Favours To this the Church answers I confess as to my self and outward appearance in the Eyes of the World I have not that Pomp and Beauty which Men admire but am black contemptible and deformed both for my own Infirmities and Disorders and for the scandals of some of my own Members and for the Reproaches and Persecutions of worldly men She alludes to the complexion of Pharaoh's Daughter who was black but comely u Yet I am glorious withiâ—… Psal. 45. 13. and comely through the Beauty which my Husband hath put upon me by his Graces and Blessings conferred upon me such as Justification and Sanctification c. O ye daughters of Jerusalem x By which she understands particular Believers whose Mother Jerusalem is called Gal. 4. 26. who had joined themselves to her especially young Converts and weak Christians who were startled and oâ—…ended at the contemplation of her blackness as the tents of Kedar y i. e. Of the wild Arabians the Posterity of Kedar Gen. 25. 13. who dwelt in Tents which were black and uncomely both in themselves and by the injuries of the weather to which they were constantly exposed as the curtains of Solomon z As the Hangings wherewith Solomons House was furnished which none can doubt that
his Father Ahaz in whose time this Prophecy was delivered was King by comparing 2 Kings 16. 2. 18. 2. but of the Messiah out of his roots f Out of one of his Roots i. e. Branches as this Word root is sometimes used by a very usual Figure called a Metonymy as it is here below v. 10. Isa. 53. 2. Hos. 14. 5. 2 And the spirit of the LORD g The Holy Ghost wherewith he was anointed Act. 10. 38. and by whom his Mother was overshadowed Luk. 1. 35. shall rest upon him h Not onely come upon him at certain times as he did upon the Prophets now and then at his pleasure but shall have its constant and setled abode in him although the same phrase be sometimes used of other Prophets in an inferiour sense as Numb 11. 17. 2 Kings 2. 15. the spirit of wisdom and understanding i Which hath these Perfections in it self and confers them upon him It is neither easie nor at all necessary exactly to distinguish these two Gifts it is sufficient that they are necessary Qualifications for a Governour and for a Teacher both which Offices were to meet in the Messiah and it is evident that they signifie a practical and perfect Knowledge of all things necessary for the discharge of his Trust and for his own and Peoples Good and a sound Judgment to distinguish between things that differ the spirit of counsel and might k Of Prudence to give good Counsel and of Might and Courage to execute it which are two necessary Qualifications of a Ruler the spirit of knowledge l Of the perfect Knowledge of the whole Will and Counsel of God especially that which concerns the Salvation of Men the prosecution whereof was his great Work as also of all secret and hidden things yea of the Hearts of Men the Knowledge whereof is ascribed to Christ Mat. 9. 4. Revel 2. 23. and of the fear of the LORD m Not a Fear of Diffidence or Horrour but of Reverence a Care to please him and lothness to offend him which well became the Messiah towards his God and Father 3 And shall make him of †Heb. scent or smell quick understanding n Heb. he shall make him smell i. e. perceive as that Word is used Iudg. 16. 9. Iob 39. 25. understand or judg as it is explained in the next Clause Or his smelling shall be Smelling is put for Judging because the Sense of Smelling where it is quick and good is more exact and sure in the judging of its proper Objects than the Senses of Seeing and Hearing are in the fear of the LORD o Which is added either 1. as the Object of his Judging He is most perspicacious and judicious in the things which concern the fear i. e. the Worship and Service of God which he was to order and establish in his Church Or rather 2. as the Rule and Manner of his Judging as may be gathered from the opposite and following Clause So the sence is He shall not judge rashly and partially but considerately and justly as the Fear of God obligeth all Judges to do and he shall not judge p Of Persons or Causes And judging seems to be here Synechdochically put for absolving or giving Sentence for a Person as it is used Psal. 7. 9 11. and in many other places because this is opposed to reproving in the next Clause after the sight of his eyes q According to outward Appearance as men must do because they cannot search mens Hearts 1 Sam. 16. 7. or with respect of Persons but with righteous judgment which is opposed to judging by appearance Ioh. 7. 24. neither reprove r i. e. Condemn or pass Sentence against a Person For Christ is here supposed to be a Judge and so he speaks of a Judicial Reproof after the hearing of his ears s By false or uncertain Rumours or Suggestions but shall throughly examine all Causes and search out the Truth of things and the very Hearts of men 4 But * Psal. 17. 2. Rev. 19. 11. with righteousness shall he judge the poor t Defend and deliver them as judging is oft used as Deut. 32. 36. Ier. 5. 28. 22. 13. c. Or judge for the poor the Prefix lamed being understood out of the next Clause as is usual in the Hebrew Language He mentions the poor partly to signifie the Justice of this Judge because Humane Judges commonly neglect and oppress the Poor and partly to declare the Nature of Christ's Kingdom and the Quality of his Subjects who should for the generality of them be the poor and contemptible sort of men Mat. 11. 5. Iam. 2. 5. and ‖ Or argue reprove u Or as this Word seems to be taken v. 3. condemn to wit their malicious and furious Enemies with equity for the meek x On their behalf or giving Sentence for them He calls them meek whom before he called poor partly to shew his Justice in defending them who are most exposed to the Contempt and Injuries of men and partly to signifie that his Subjects should be poor in Spirit as well as in the World and not poor and proud as many worldly men are of the earth and he shall * Job 4. 9. 2 Thess. 2. 8. Rev. 1. 16. 2. 16. 19. 15. smite y i. e. Slay as this Word is used Isa. 37. 36. and very commonly and as it is expounded in the next Clause the earth z The men of the Earth the wicked as it is in the next Branch of the Verse fitly called earth either because of their Earthly Minds and Conversations as they are called the men of this world that have their portion here upon the Earth Psal. 17. 14. or because the far greatest part of the Inhabitants of the Earth is wicked the whole world lies in wickedness 1 Ioh. 5. 19. for which reason they are oft called the world as Iob. 16. 20. 17. 9 25. c. with the rod †Or word of his mouth of his mouth a With his Word which is his Scepter and the rod of his power Psal. 110. 2. which is sharper than a sword Heb. 4. 12. by the preaching whereof he subdued the World to himself and will destroy his Enemies 2 Thess. 2. 8. This he adds further to declare the Nature of Christ's Kingdom that it is not of this World and that his Scepter and Arms are not carnal but Spiritual as is said 2 Cor. 10. 4. and with the breath of his lips b With his Word breathed out of his Lips whereby he explains what he meant by the foregoing rod. shall he slay the wicked c Either spiritually by inflicting deadly Plagues upon their Souls or properly which he doth very frequently by his terrible Judgments executed upon many of them and will certainly do and that fully and universally at his coming to Judgment 5
And righteousness shall be the girdle of his loins d It shall adorn him and be the Glory of his Government as a Girdle was used for Ornament Isa. 3. 24. and as an Ensign of Power Iob 12. 18. and it shall constantly cleave to him in all his Administrations as a girdle cleaveth to a mans loins which is the Prophets Similitude Ier. 13. 11. and faithfulness the girdle of his reins e The same thing in other Words 6 * Chap. 65. 25. Exek 34. 25. Hos. 2. 18. The wolf also shall dwell with the lamb and the leopard shall lie down with the kid f The Creatures shall be restored to that State of Innocy in which they were before the Fall of Man But this is not to be understood literally which is a gross and vain Conceit of some Iews but spiritually and metaphorically as is evident And the sence of the Metaphor is this Men of fierce and cruel and ungovernable Dispositions shall be so transformed by the Preaching of the Gospel and by the Grace of Christ that they shall become most humble and gentle and tractable and shall no more vex and persecute those meek and poor ones mentioned v. 4. but shall become such as they of which we have Instances in Saul being made a Paul and in the rugged Jaylour Act. 16. and in innumerable others But how can this be applied to Hezekiah with any colour and the calf and the young lion and the fatling together and a little child shall lead them g They will submit their proud and rebellious Wills to the Conduct and Command of the meanest Persons that speak to them in Christ's Name 7 And the cow and the bear shall feed h Together as it follows without any Danger or Fear their young ones shall lie down together and the lion shall eat straw i The Grass and Fruits of the Earth as they did at first Gen. 1. 29 30. and shall not devour other Living Creatures as now they do like the ox 8 And the sucking child shall play on the hole of the asp k A most fierce and poisonous Serpent Deut. 32. 33. Iob 20. 14 16. which also will not be charmed by any Art of Man Psal. 58. 5. and the weaned child shall put his hand on the ‖ Or adders cockatrice l A Serpent of more than ordinary Cunning and Cruelty Prov. 23. 32. The meaning is They shall not fear to be either deceived or destroyed by those who formerly watched all Opportunities to do it den 9 * Job 5. 23. Isa. 35. 9. They shall not hurt nor destroy in my holy mountain m In Zion in my Church Whereever the Gospel comes and prevails it will have this effect * Hab. 2. 14. for the earth n Metonymically put for the Inhabitants of the Earth and as before it was used for the greater part v. 4. so here it is used for the better part of the World shall be full of the knowledge of the LORD o Of saving and practical Knowledge Whereby he intimates That all that Savageness and Malignity which is in wicked men towards true Christians proceeded from their deep Ignorance and particularly from Ignorance of God and withal that a right Knowledge of God will make a marvellous and thorow Change in the Dispositions and Conversations of men as the waters cover the sea p The Channel of the Sea the thing contained being put for the thing containing by a Metonymy common in Scripture and all Authors 10 And in that day there shall be a root q A Branch growing upon the Root of which see on v. 1. of Jesse which shall stand for an ensign r Shall grow up into a great and high Tree shall become a visible and eminent Ensign of the people s Which not onely the Iews but all Nations may discern and to which they may and shall resort to it shall the * Râ—…m 15. 10 12. Gentiles seek t As the Gospel shall be preached to the Gentiles so they shall receive it and believe in the Messiah and his rest u His Resting-place as this Word frequently signifies as Gen. 8. 9. 49. 5. Psal. 132. 8 14. Isa. 34. 14. Miâ—…h 2. 10. his Temple or Church the Place of his Presence and Abode shall be †Heb. glory glorious x Shall be filled with greater Glory than the Jewish Tebernacle and Temple were of which see on Hag. 2. 9. onely this Glory shall be Spiritual consisting in Glorious Ordinances in the plentiful Effusions of the excellent Gifts and Graces and Comforts of the Holy Spirit 11 And it shall come to pass in that day that the Lord shall set his hand again the second time y The first time to which this Word second relates seems to be either 1. the Deliverance out of Egypt as most both Jewish and Christian Interpreters understand it And then this second Deliverance must be that out of Babylon Or 2. the Deliverance out of Babylon And then this second Deliverance must be in the days of the Messiah Which with submission to better Judgments seems to me more probable 1. because that first Deliverance is supposed to be like the second a Deliverance of the Remnant of this People from several Countries into which they were dispersed whereas that out of Egypt was a Deliverance not of a Remnant but of the whole Nation and that out of Egypt onely 2. because this second Deliverance was universal extending to the generality of the Out-casts and Dispersed ones both of Israel or the Ten Tribes and of Iudah or the Two Tribes as is evident from v. 12 13. whereas that out of Babylon reached onely to the Two Tribes and to some few of the Ten Tribes which were mixed with them as is acknowledged both by Ieus and Christians 3. because this second Deliverance was given them in the days of the Messiah and did accompany or follow the Conversion of the Gentiles as is evident from v. 9 10. whereas that out of Babylon was long before the coming of the Messiah and the calling of the Gentiles to recover the remnant of his people which shall be left * Zech. 10. 10 11. from Assyria and from Egypt and from Pathros and from Cush and from Elam and from Shinar and from Hamath and from the islands of the sea z From all Places both far and near into which either the Ten Tribes or the Two Tribes were carried Captives for the Places of both their Captivities are here named Of which it is needless to discourse particularly because they are well known and have been considered in former Texts Onely Pathros was not named before and that was a Province in Egypt which yet is sometimes distinguished from Egypt strictly so called See on Ier. 44. 1 15. Ezek. 29. 14. 30. 14. 12 And he shall set up an ensign for the nations
rivers of water in a dry place g No less refreshing and acceptable shall this King and his Princes be to their Subjects as the shadow of a †Heb. heavy great rock in a weary land h In a dry and scorched Country which is called weary here as also Psal. 63. 1. Metonymically because it makes Travellers weary as death is called pale in other Authors because it makes men's Faces pale 3. And the eyes of them that see shall not be dim and the ears of them that hear shall hearken i This is meant Either 1. of the Princes or Magistrates who are instead of Eyes and Ears both to the King and to the People who by their office are to see and observe all things and to hear all Causes These saith he shall not shut their Eyes nor suffer them to be blinded with Gifts to favour a rich Man in an unjust Cause they shall not shut their Ears against the Complaints of the poor oppressed Ones as wicked Princes commonly do Or 2. of the People they shall not shut their Eyes and Ears against the good Counsels and Examples of their Religious King and Rulers as they have done formerly Both Princes and People shall be reformed This was done in some poor measure in Hezekiah's time but far more fully and eminently in the days of the Messiah who by his grace changeth Men's Hearts and cureth them of that wilful and obstinate Blindness whereof they had been Guilty before Which clearly sheweth That this Prophecy looks through Hezekiah unto Christ. And the like may be said of the following Verse 4. The heart also of the †Heb. hasty rash k Who were hasty and heady in judging of Things which is an Argument of Ignorance and Folly shall understand knowledge l Shall become more knowing and considerate in their Judgments and Actions and the tongue of the stammerers m That used to speak of the Things of God darkly and doubtfully and unwillingly As Men's Understandings shall then be enlightned so their Speech shall be reformed Which though it was in part fulfilled in Hezekiah this Reformation being effected in some measure by his Counsel and Example and by the powerful Preaching of the Levites whom he excited and encouraged to Teach the good knowledge of the Lord as is said 2 Chron. 30. 22. yet was truly and fully accomplished onely by Christ who wrought this wonderful Change in an innumerable company both of Iews and Gentiles shall be ready to speak ‖ Or elegantly plainly 5. The vile person n Base and worthless Men. Heb. the fool which in Scripture-use commonly signifies a wicked Man shall be no more called ‖ Or honourable liberal o Or Noble or a Prince or Lord as this word is used Psal. 118. 9. and 146. 3. and elsewhere The Sence of the place â—…s Either 1. Unworthy Men shall not be advanced to places of Honour and Power as the Seventy and some others understand it for to be called is oft put in Scripture for to be as hath been frequently observed Or 2. vicious and worthless Persons shall no longer be reputed Honourable and Vertuous because of their high and honourable Places as commonly they are under wicked Princes by means of Flatterers but Wickedness shall be discovered and punished wheresoever it is and Vertue shall be manifested and rewarded and all things shall be Managed with sincerity and simplicity Which was eminently fulfilled under the Gospel by the Preaching whereof and by Christ's Spirit Hypocrites are detected and Men are enabled to discern between Good and Evil both Persons and Things nor the churl p The fordid and covetous Man which is a great Vice in any Man but especially in Magistrates who therefore must be Men hating covetousness Exod. 18. 21. But under this one Vice all Vices are understood by a Synecdoche very frequent in Scripture and in other Authors as under the opposite Vertue of bountifulness all Vices are comprehended said to be bountiful 6. For the vile person will speak villany q So this is a reason of the Assertion ver 5. either thus Such shal not be Advanced to Places of Trust and Dignity for if they were they would abuse them by unjust Sentences and Practises Or thus Men shall no longer be miscalled for every one will discover what he is by his Words and Actions which also shall be narrowly observed But these and the following Words are and may be otherwise rendred But as this Particle oft signifies he shall be called or said to be which words are easily understood out of the former Verse as is very frequent in Scripture a fool who which relative Particle is understood in very many places shall speak villany and whose heart shall work iniquity c. and his heart will work iniquity r He will from time to time be devising Wickedness that he may Execute it when he hath opportunity to practise hypocrisy s To do bad things â—…t with a pretence of Religion and Justice which he shall use to keep himself from the dis-favour of his Prince and from the lash of the Law Or to practise prophaneness or wickedness as this Word at least sometimes seems to signify and to utter errour against the LORD t To pass unâ—…ust Sentences which is directly contrary to the Will and Command of God to make empty the soul of the hungry and he will cause the drink of the thirsty to fail u Whereby they take away the Bread and Drink of the Poor and give it to their rich Oppressors 7. The instruments also of the churl are evil x Heb. The vessels c. which is a Word of a very general Signification among the Hebrews and signifies any person or thing which is employed in a Man's use and service I say person for the name of vessel is given to such Persons as are instrumental to another as to the Babylonians who were God's instruments in executing His Vengeance Isa. 13. 5. to God's Ministers Act. 9. 15. 2 Cor. 4. 5. and to useful Christians 2 Tim. 2. 20. and to Wives 1 Pet. 3. 7. And so it may here note That such covetous or wicked Princes most willingly chuse and employ wicked Men in their Affairs because such Men will without any regard to Conscience or Justice serve all their exorbitant Desires or Lusts. But withal it seems to include his Counsels and Practices and Arts which are here declared to be generally Evil. But this Verse is and may be otherwise rendred as the former was And repeat he shall be called a churl as indeed he is one whose instruments are evil and who deviseth c. Which agrees with the order of the Words in the Hebrew Text and with the order of the foregoing Verses For as he speaks of the vile person and of the churl ver 5. So he gives a Description of the vile Person ver 6. and
24. the wilderness be a fruitful field and the fruitful field be counted for a forrest r Which is Allegorically understood The meaning may be this God's people who were desolate and destroyed shall be Revived and Flourish and their flourishing Enemies shall be brought to Desolation and Destruction It may also signify The Conversion of the barren and despised Gentiles and the Rejection of the Iews in the time of the Messiah 16. Then judgment s Just Judgment as the next Clause explains it shall dwell in the wilderness and righteousness remain in the fruitful field t Justice shall be Executed in all the parts of the Land both in the barren and fruitful Places and shall be practised by all My People Which agrees with that Promise Isa. 60. 21. Thy people shall be all righteous c. 17. And the work of righteousness shall be peace u The effect of this prevailing practice of Righteousness shall be Prosperity and outward Felicity and the effect of righteousness quietness x Tranquility both of Mind and outward Estate and assurance y Or confidence The observation of God's Precepts will beget in them a confidence and assurance of God's Mercy and the fulfilling of his Promises for ever 18. And my people z Either the Gentiles who then shall be My People Or the Iews to whom this Promise shall be made good upon their Conversion to Christ in the latter times of the Gospel shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places 19. When it shall hail coming down on the forrest a Heb. And it shall hail c. As my Blessings shall be poured down upon my People who from a Wilderness are turned into a fruitful Field as it is said ver 15. So my Wrath and Judgments which are signified by hail Isa. 28. 2 17. and elsewhere shall fall upon them who were a fruitful Field but are turned into a Forrest as was said ver 15. i. e. upon the unbelieving and rebellious Iews who seem to be there designed under that Notion ‖ Or and the city shall be utterly abased and the city b Either 1. Babylon the great Enemy and Oppressour of Goâ—…'s People Or 2. Ierusalem which though now it was the Seat of God's Worship and People yet he foresaw by the Spirit of Prophecy That it would be the great Enemy of the Messiah and of God's People shall be low in a low place c Heb. Shall be humbled with humiliation Which by an ordinary Hebraisme signifies Shall be greatly humbled or brought very low 20. Blessed are ye that sow d As the barren Forrest shall be destroyed with hail ver 19. so the fruitful Field shall be improved and bring forth much Fruit which is signified by a Declaration of the blessedness of them that Sow in it beside all waters c In all moyst and fat Grounds which are like to yield good Fruit. But this passage as well as others in the foregoing Verses is to be understood mystically and seems to respect the times of the Gospel The Prophet reflecting upon his own unsuccessful Labours of which he complains Isa. 49. 4. and elsewhere and foreseeing by the Spirit the great and happy Success of his Successors the Ministers of the Gospel tacitely bewails his own unhappiness who sowed his Seed upon dry and barren Ground by congratulating the happiness of the Apostles who sowed their Seed more generally upon all fit Grounds without any distinction between Iews and Gentiles and who found the Ground to wit the hearts of the people more moistned and softned and better prepared to receive the good Seed of God's Word that send forth thither the feet of the ox and the ass f Which Creatures they employed in plowing and sowing the Ground Deut. 22. 10. Psal. 144. 14. Isa. 30. 24. CHAP. XXXIII 1. WO to thee that * Chap. 21. 2. Hab. 2. 8. spoilest a To Sennacherib who wasted the Land of Iudah and thou wast not spoiled b Thou didst not meet with any considerable Opposition but wast victorious over all thine Enemies of which the Assyrian boasteth Isa. 10. 8 9. 36. 18 19. As Sennacherib did with Hezekiah 2 Kings 18. 14 17. and dealest treacherously c and they dealt not treacherously with thee d None of thine Enemies could prevail against thee either by force of which he speaketh in the former Clause or by treachery as here Or when they dealt not c. when Hezekiah did not deal treacherously with thee If it be said that Hezekiah dealt treacherously with him in breaking his Faith and rebelling against him it may be answered That Hezekiah neither promised nor owed him any Service or Subjection What was done in that kind was done by Ahaz onely And he onely begged his assistance for a particular Work and paid him well for it 2 Kings 16. 7 8. and the King of Assyria did not keep his Conditions with him for he distressed him but strengthned him not 2 Chron. 28. 20. d The Prophet contemplating the Judgment which was now coming upon God's People directeth his Prayer to God for them when thou shalt cease to spoil thou shalt be spoiled e When thou hast performed the Work of chastising my People for which I sent thee thou also shalt be spoiled by thine Enemies e Our Arm or Strength The change of persons is most frequent in Prophetical Writings and when thou shalt make an end to deal treacherously they shall deal treacherously with thee 2. O LORD be gracious unto us we have waited for thee be thou their * Psal. 85. 7 8. arm every morning f When we offer the Morning Sacrifice and call upon Thee Which yet is not meant exclusively as if he did not desire God's help at other times but comprehensively the Morning being put Synecdochically for the whole day The Sence is Help us speedily and continually our salvation also in the time of trouble 3. At the noise of the tumult g Which the Angel shall make in destroying the Army the people h Those of the Army who escaped that stroke fled at the lifting up of thy self the nations i The People of divers Nations which made up his Army were scattered 4. And your spoil k That Treasure which you have raked together by spoiling divers People shall be gathered l By the Iews at Ierusalem when you shall be forced to flee away with all possible speed leaving your Spoils behind you like the gathering of the caterpillar m Either 1. passively with as much ease and in as great numbers as Caterpillars are gathered and destroyed Or rather 2. actively as appears from the next Clause as Caterpillers or Locusts for the Word signifies either gather and devour all the Fruits of the Earth which was a common Plague in those Countries as the running to and fro of
published and established his law or doctrine as this Iudgment is expounded in the next clause among the nations of the Earth And this word till respects onely the time past but not the time come as if he would then fail or be discouraged when once he had set Iudgment in the Earth which is contrary to reason and to other evident Scriptures And so this word is used Gen. 28. 15 Psal. 71. 18. Mat. 1. 25. and the isles s The Countries remote from Iudea to which Gods Law was now confined as this word is oft used shall wait for his Law t Shall gladly receive his Doctrine and commands from time to time 5. Thus saith God the LORD * Chap. 44. 24. Zech. 12. 1. he that created the heavens and stretched them out he that spread forth the earth and that which cometh out of it he that giveth breath unto the People upon it and spirit to them that walk therein u This large description of Gods infinite power is here seasonably added to give them assurance of the certain accomplishment of these great and wonderful promises which otherwise would seem incredible 6. I the LORD have called thee in righteousness x To declare my righteousness as is said Rom. 3. 26. or my faithfulness which is frequently called Righteousness in Scripture according to my promise long since made and oft renewed As the former verse asserted Gods Power so this clause declares his will and firm purpose and obligation to effect this work and both together evince the certainty and necessity of it and will hold thine hand y Will give thee counsel and strength for thine high and hard work and will keep thee z That thou shalt not fail in nor be hindred by thine enemies from the accomplishment of thy work and give thee for * Chap. 49. 8. a covenant a To be the Angel of the Covenant as Christ is called Mal. 3. 1. or the Mediator in and by whom my Covenant of Grace is made and confirmed with mankind of the people b Either of my People the Iewes Or Indefinitely or universally of all People not onely Iews but Gentiles also as it follows for * Chap. 49. 6. Luk. 2. 32. Act. 13. 47. a light of the Gentiles c To enlighten them with true and saving knowledge and to direct them in the right way to true happiness from which they had miserably wandred He alludes to Gods fiery Pillar which enlightned and directed the Israelites in the Wilderness 7 To open the blind eyes d The eyes of their minds blinded with long ignorance and deep prejudice and inveterate error and by the Power and Policy of the God of this World 2 Cor. 4. 4. which nothing but the almighty Power of God could cure to bring out the prisoners e Sinners who are taken Captive by the Devil at his will as we read 2 Tim. 2. 26. and as daily experience sheweth and who are enslaved and chained by their own lusts and made Free-men onely by Christ Ioh. 8. 32 36. Compare this portion of Scripture with Isa. 61. 1. and both with Luke 4. 17 18 19 20 21. Where it is said to be fulfilled in and by Christ. from the prison and them that sit in * Chap. 35. 5. 61. 1. Luk. 4. 18. Heb. 2. 14. 15. darkness out of the prison-house 8. I am the LORD f Heb. Iehovah Who have all being in and of my self and give being to all my Creatures and to all my promises as this name signifies the everlasting and unchangeable and omnipotent God who therefore both can and will fulfill all my promises and plead the cause and set up the Kingdom of my Son in spight of all opposition and destroy all those Idols which are set up against him and me that is my name g Which I must own and justifie to the World He seems to allude to Exod. 3. 14 15. and 6. 3. and my * Chap. 48. 11. glory will I not give to another neither my praise to graven images h I will not any longer suffer that Honour and Worship which is peculiar to me to be given to Idols as it hath been but I will by Christ and the Gospel abolish Idolatry in the World 9. Behold the former things are come to pass and * Chap. 43. 9. 10. 44. 7 8. 46. 9 10. new things do I declare i As all things which I have formerly promised or foretold have exactly come to pass in their proper seasons and not one of them failed as was noted Iosh. 23. 14. So you have great reason to believe that what I now promise though it be new and strange to you shall infallibly be accomplished before they spring forth I tell you of them k That when they come to pass you may know that I am God and that this is my Work Compare Iohn 13. 19. 10. * Psal. 33. 3. Sing unto the LORD a new Song l Upon this new and great occasion the calling and salvation of the World by Christ. and his praise from the end of the earth m All Nations from one end of the Earth to another who shall be sharers in this Mercy ye that go down to the sea and †Heb. the fulness thereof all that is therein the isles and the inhabitants thereof n You that go by Sea carry these glad tidings from Iudea where Christ was born and lived and died and published the Gospel unto the remotest parts of the Earth that they may joyn with you in singing forth Gods praises for his marvellous kindness and grace to them 11. Let the wilderness o Those parts of the World which are now like a Wilderness not literally for he speaks of their Cities in the next clause but spiritually desolate and forsaken of God dry and destitute of the waters of Gods grace and barren of all good fruits and the cities thereof lift up their voice the villages that Kedar p The Arabians which were an Heathenish and Barbarous People and well known to the Iews and are synecdochically put for all Nations in the same circumstances doth inhabit let the inhabitants of the rock sing let them shout from the top of the mountains q Having mentioned Cities and Villages he now adds those who dwell upon Rocks and Mountains which are commonly more savage and ignorant than others and therefore harder to be taught and reformed 12. Let them give glory unto the LORD and declare his praise in the islands r In the remotest parts of the world as well as in Arabia which was near to them 13. The LORD shall go forth s To wit to war or battle as this Phrase is used Numb 1. 3 18. 2 Sam. 11. 1. as a mighty man he shall stir up jealousie t He shall stir up himself and his strength and
help me that justifieth me b That will publickly acquit me from all the calumnies of mine adversaries who say that I am a transgressor of the Law a false Teacher and Deceiver a Blasphemer and a Devil and the like in which opinion they are confirmed by my Death and Sufferings But God will clear up my Righteousness and shew by many and mighty signs and wonders that he is well pleased with me and that I lived and died his faithful Servant who will contend with me let us stand together who is †Heb. the master of my cause or suit mine adversary let him come near to me c I challenge all my Accusers to stand and appear before the Judge Face to Face and to produce all their charges against me for I am conscious of mine own Innocency and I know that God will give sentence for me 9 Behold the LORD GOD will help me who is he that shall condemn me d That dare attempt it or can justly do it lo they all e Mine Accusers and Enemies shall wax old as a garment the * Ch. 51. 8. moth shall eat them up f Shall pine away in their iniquity as God threatned Lev. 26. 39. shall be cut off and consumed by a secret curse and Judgment of God which is compared to a moth Hos. 5. 12. whilest I shall survive and flourish and the pleasure of God shall prosper in my hands as is said Isa. 53. 10. 10 Who is among you that feareth the LORD g He now turneth his Speech from the unbelieving and rebellious Jews to those of them who were or should be pious that obeyeth the voice of his servant h Of the same person of whom he hath hitherto spoken of Christ who is called Gods Servant Isa. 52. 13. 53. 11. partly by way of eminency and partly to intimate that although he was God yet he should take upon himself the form of a Servant as is said Phil. 2. 7. He hereby signifies that the Grace of God and the comfort here following belongeth to none but to those that hear and believe this great Prophet of the Church which also was declared by Moses Deut. 18. â—…5 compared with Act. 3. 22 23. that walketh in * Ch. â—…8 8 10. 59. 9 10. darkness i Not in sin which is oft called darkness as walking in darkness is put for living in wickedness 1 Ioh. 1. 6. but in misery which also frequently cometh under the name of darkness that liveth in a most disconsolate and calamitous condition together with great despondency or dejection of Spirit and hath no light k No comfort nor hope left let him trust in the name of the LORD and stay upon his God l Let him fix his Faith and Hope in the name i. e. in the most excellent and amiable nature and infinite perfections and especially in the free Grace and Mercy and Faithfulness of the Lord declared in his word and in his propriety or interest in God who by the mediation of this Servant is reconciled to him and made his God 11 Behold all ye that kindle a fire m That you may enjoy the light and comfort of it as it is explained in the following words You that reject the light which God hath set up and refuse the counsel of his Servant and seek for Comfort and Safety and the Knowledg of Gods Mind and the enjoyment of his favour by your own inventions which was the common errour of the Jews in all Ages and especially in the days of the Messiah when they refused him and that way of Righteousness and Salvation which he appointed and rested upon their own Traditions and devices going about to establish their own Righteousness and not submitting unto the Righteousness of God as it is expressed Rom. 10. 3. that compass your selves about n Indeavouring to warm and refresh your selves on all sides with sparks o Or rather with Firebrands as this very word is fitly rendred Prov. 26. 18. which is better than sparks or flames which is there put in the margent because firebrands only and not sparks or flames are capable of being thrown by one man at another And this word is no where else used in Scripture He mentions fire-brands either to imply that these fires yielded more smoak than heat or light or because these were the usual materials of a fire walk in the light of your fire * Joh. 9. 39. and in the sparks that ye have kindled p Use your utmost endeavours to get comfort and satisfaction from these devices This shall ye have of mine hand ye shall lie down in sorrow q This shall be the fruit of all through my just Judgment that instead of that comfort and security which you expect by these means you shall receive nothing but vexation and misery which shall pursue you both living and dying for this word which is here rendred lie down is frequently used for dying as Gen. 47. 30. Iob 21. 26. and elsewhere Or it is a metaphor from a man that lying down on his Bed for rest and ease meets with nothing but trouble and pain as Iob complain'd chap. 7. 13 14. CHAP. LI. 1 HEarken to me ye that follow after righteousness a Now he turneth his Speech again to the believing and godly Jews ye that seek the LORD b That make it your chief care and business to seek favour and help from God look unto the rock whence ye are ‖ Or were hewen and to the hole of the pit whence ye are ‖ Or were digged c Consider the state of Abraham and Sarah when they procreated Isaac from whom Iacob and all of you sprang For so he explains the Metaphor in the next verse He compareth the Bodies of Abraham and Sarah unto a Rock or Pit or Quarry out of which stones are hewed or digged thereby implying that God in some sort actually did that which Christ said he was able to do Mat. 3. 9. even of stones raise up Children unto Abraham it being then as impossible by the course of nature for Abraham and Sarah in that age to procreate a Child as it is to hew a living Child out of a Rock or to dig one out of a pit of stone 2 Look unto Abraham your father and unto Sarah that bare you for I called him d From his own Country and kindred to follow me to an unknown Land where I promised that I would multiply and bless him as is particularly explained Gen. 12. 1 2 3. alone e Heb. one either 1. Him only of all his kindred for though he carried some few of them with him yet I called none but him So this notes Gods singular favour to their Progenitors above all the rest of the World Or 2. Him when he was alone or solitary to wit as to any Issue when he neither had nor was likely to have any
of their Superstitions or Idolatries but purifie and prepare your selves that so God may return to you in mercy when you return into your own Lands go ye out of the midst of her be ye clean that bear the vessels of the LORD u And especially you Priests and Levites whose Office it is to minister in holy things and to carry back the holy Vessels of the Temple keep your selves from all pollution 12 For ye shall not go out with haste nor go by flight x But securely and in triumph being conducted by your great Captain the Lord of Hosts And therefore you will have both the greater Obligation and the more leisure and opportunity to cleanse your selves from all filthiness for the LORD will go before you and the God of Israel will †Heb. gather you up be your rereward y So that none shall be able either to oppose and stop you in your march or to fall upon you in the rear as Enemies commonly do 13 Behold a This is the beginning of a new Prophecy which is continued from hence to the end of the next Chapter and therefore it is well observed by divers both ancient and modern Interpreters that the Fifty and Third Chapter should have begun here my servant b Qu. Of whom doth the Prophet here speak It is apparent that these three last verses of this Chapter and all the following Chapter speak of one and the same person And that that Person is Christ is so evident that the Chaldee Paraphrast and other ancient and some later Hebrew Doctors understand it directly of him and that divers Jews have been convinced and converted to the Christian Faith by the evidence of this Prophecy And there is not a verse in this whole context which doth not afford a clear and convincing proof of this truth as we shall see And there needs no other Argument to confirm it than the variety and vanity of the pretended Expositions of the Jews who use all possible Wit and Art to wrest all these passages to other persons Those who would seem wiser than the rest and consute the other Expositions of their Brethren understand it either of the Jewish People in general or of the Prophet Ieremiah in particular But both these conceits are so groundless and absurd that there is scarce a verse but consutes them as we shall clearly discern in the Exposition of them And therefore other Jews reject them both and understand it of Abraham or Moses or Iosiah or Ezra or Zorobabâ—…l and they might as well have named Twenty persons more to whom this place might be applied upon as good grounds as to any of these But there is not one clause in all this context which is not most truly and fitly applied to Christ as I shall make apparent step by step And first this Title of Gods Servant is in an eminent and peculiar manner given to Christ in this very Pophecy as Isa. 42. 1. 49. 6. 53. 11. Ezek. 34. 23. Zech. 3. 8. shall ‖ Or prosper deal prudently c Shall manage his Kingdom with admirable Wisdom Or shall prosper as it is in the margent and as this word is frequently rendred and particularly in this very case and of this same person Ier. 23. 5. Which also seems best to agree with the following clause and with chap. 53. 10 11. And this intimation concerning the future prosperity and advancement of the Messiah is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages which largely describe his state of Humiliation and deep affliction he shall be exalted and extolled and be very high d Here are three words signifying the same thing to express the Height and Glory of his Exaltation Which agrees most fitly to Christ but cannot without great force be applied to Ieremiah who had no greater honour or favour done him by the Chaldeans at the taking of Ierusalem than to be left at liberty to go where he pleased Ier. 40. 4. and who after that time met with great contempt and hardship from his own Countrey-men Ier. 42 and 43 and 44. 14 As many were astonied e Were struck with wonder either 1. At his glorious Endowments and the Excellency and Power of his Doctrine and his miraculous works Or rather 2. At his great Deformity and stupendious Humiliation and calamity as may be gathered both from the following words and from the use of this word in Scripture which is generally used in a bad sense or of wondring at some extraordinary evil as Ier. 18. 16. 19. 8. and oft elsewhere and never in a good sense or of wondring at any thing which is extraordinarily good at thee f At thee O my Servant to whom he now turneth his speech and then turneth his speech from him and speaks of him in the next words such sudden changes of Persons and speaking of one and the same Man somtimes in one person and then presently in another being very frequent in the Writings of the Prophets as we have already seen in divers instances his * Ch. 53. 3 visage was so marred more than any man and his form more than the sons of men g He was more deformed or uncomely than any other man Which was undoubtedly verified in Christ who in respect of his Birth and Breeding and manner of Life was most obscure and contemptible and therefore said to be a worm and no man a reproach of men and despised of the people Psal. 22. 6. who was more hated and vilified by the generality of the Jews than any man upon Earth and was accounted and called by them a Deceiver a Samaritan a Blasphemer and a Devil c. whose Countenance also was so marred with frequent Watchings and Fastings and Troubles that he was thought to be near Fifty Years old when he was but about Thirty Ioâ—… 8. 57. and was farther spoiled with buffeâ—…ings and crowning with Thorns and other cruel and despightful usages from men and with the deep and continual sense of the burden of mens sins and of Gods displeasure due unto them all which did not only oppress his spirit but had a great influence upon the very constitution of his Body 15 So h His Exaltation shall be answerable to his Humiliation shall he sprinkle i Either 1. With his Blood which is called the blood of sprinkling Heb. 12. 24. or shall justifie them as it follows Isa. 53. 11. which is frequently expressed by washing as Psal. 51. 2 7. Ezek. 16. 9. and by sprinkling clean water Ezek. 36. 25. Or 2. With his Word or Doctrine which being oft compared to Rain or Waters as Deut. 32. 2. Isa. 55. 10 11. Habak 2. 14. c. may be said to be sprinkled as it is said to be dropped Deut. 32. 2. Ezek. 20. 46. 21. 2. And this sense seems to be most favoured by the
borders q The utmost parts or Walls The Church is here evidently compared to a Building whose Foundation Pavement Gates and Windows were named before of pleasant stones 13 And all thy children shall be * Ch. 11. 9. Jer. 31. 34. Joh. 6. 45. 1 Cor. 2. 16. 1 Thes. 4. 9. 1 Joh. 2. 20. taught of the LORD r Not only outwardly by his word which was made known to all the Jews under the Old Testament but inwardly by his Spirit which is poured forth under the New Testament both upon a far greater number of persons and in a far higher measure and with much more efficacy and success than it was under the Old and great shall be the peace s 1. Inward Peace of Mind or Conscience arising from the clear discoveries of Gods Love and Reconciliation to us and wrought by the spirit of adoption which is more abundantly given to Believers under the Gospel whereas the spirit of bondage was more common and prevalent under the Law 2. Outward Peace Safety and Happiness which is more fully promised in the following verses and which God when he sees fit will confer upon his Church of thy children 14 In righteousness t Either 1. As the means of thy Establishment This Kingdom shall not be set up and settled by fraud or Tyranny as other Kingdoms frequently are but by Justice Or rather 2. As the effect of the establishment Thine affairs shall be managed with Righteousness which is the Glory and Felicity of any society and not with oppression as it follows Justice shall be freely and impartially executed shalt thou be established thou shalt be far from oppression u Either by thine own Governours or by forreign Powers for thou shalt not fear x Thou shalt neither have any just cause of fear nor be given up to the torment of fear without cause and from terrour for it shall not come near thee 15 Behold they shall surely gather together y It is true there will not want some that shall combine and make an attempt against thee but not by me z As they do this without any such commission from me as Sennacherib and Nebuchadnezzar had Isa. 10. 6 7. Ier. 25. 9. so they shall not have my help in it without which all their endeavours will be vain and unsuccessful whosoever shall gather together a To battle as is manifest from the following words of which kind of gathering this word is used Psal. 140. 2. and elsewhere against thee b Heb. with thee But to fight with a man is all one with fighting against him shall fall for thy sake c For that Respect and Love which I bear to thee Or before thee as this particle is sometimes used so as thine Eyes shall behold it 16 Behold I have created the smith that bloweth the coals in the fire and that bringeth forth an instrument for his work and I have created the waster d Both the Smith that maketh all warlike Instruments and the Souldier that useth them are my Creatures and totally at my Command and therefore they cannot hurt you without my leave to destroy e To destroy only whom and when I please 17 No weapon that is formed against thee shall prosper f And as they cannot do any thing against thee without my leave so I assure thee I will not suffer them to do it and if any Smith shall make any weapons to be employed against thee he shall not succeed in it and every tongue that shall rise against thee in judgment thou shalt condemn g And I will deliver thee not only from the fury of War but also from the strife of Tongues from all the threatnings and boasts and reproaches of thine Enemies and from all the claims and pretences which they have of any right and power over thee So thine Enemies shall neither prevail against thee by violence nor by pretences of Justice This is the heritage h This blessed condition described in this Chapter is the portion allotted to them by me of the servants of the LORD and their righteousness i Either 1. The Reward or Fruit of their Righteousness as Righteousness is used Psal. 112. 3 9. Or 2. Their Right or the righteous Administration of all their concerns whereby they are preserved from all manner of oppressions as Righteousness was used v. 14. is of me k I give it and I will continue it to them and who then can take it away from them saith the LORD CHAP. LV. 1 HO * Joh 4. 14. 7. 37. Rev. 21. 6. 22. 17. every one a Not only Jews but Gentiles The Prophet having largely discoursed of Christ ch 53. and of the Church of Christ ch 54. doth here invite all persons to come to Christ and to his Church that thirsteth b For the Grace of God and the blessings of the Gospel This thirst implies a vehement and active and restless Desire after it not to be satisfied with any thing short of it come ye to the waters c Which are mentioned either 1. As the place where they were to buy the following commodities it being usual to convey provisions to Cities by Rivers Or rather 2. As the commodity to be bought the Graces and comforts of Gods Spirit which are frequently compared to Waters as Isa. 12. 3. 35. 6 7. Ioh. 7. 37 38. and elsewhere and which are designed by all these Metaphorical Expressions of Waters Wine Milk and Bread and he that hath no money d Even those who are most poor in the World and those who are most worthless and wicked if they do but thirst may be welcome come ye buy e i. e. Procure or receive that which is freely offered to you if you do but come for it and are willing to take it Thus buying is used Pro. 23. 23. Rev. 3. 18. Nor can this be understood of buying properly because here is no price paid and eat yea come buy wine and milk f Which are Synecdochically put for all sorts of provisions which also are to be understood of Spiritual and Gospel-Blessings as is evident from the following words without money and without price 2 Wherefore do ye †Heb. weigh spend money e All your time and strength and cost in seeking it for that which is not bread f For those vain or foolish things which can never nourish or satisfie you such as worldly goods or your own Inventions Superstitions and Idolatries and your labour for that which satisfieth not hearken diligently unto me g Unto my Doctrine and Counsel and eat ye that which is good h That which is truly and solidly and everlastingly good and not such things which though they be called and seem to be good yet really are evil and most pernicious to men and let your soul delight itself in fatness i In this fat and
about to speak of the spiritual deliverances and state of the Church by Christ he seems to slide as it were into it by such plain Allusions and Types being to speak of it more directly in the following Chapters against him 20 And f Moreover or to wit And being here not so much copulative as expositive * Rom. 11. 26. the redeemer g The word notes a Redemption with power viz. 1. Cyrus the instrument for the efficient viz. God the redeemer ch 43. 14. and 45. 13. Or 2. Christ of whom the Apostle expounds it Rom. 11. 26. the Prophets usually concluding their Promises of temporal deliverances with the Promises of spiritual especially such of which the temporal were evident Types shall come to Zion h Viz. Ierusalem to which though Cyrus came not in person yet his favours and the good effects of his Conquest over Babylon reached it setting free the Citizens of Zion as Christ also his Church which is often called by the name of Zion and Iacob and Israel c. and unto them that turn from transgression in Jacob i Viz. Among the Jews who were the children of Iacob and he describes to whom of these namely to them and none else that turn from transgression such only whose hearts God touched and turned to Righteousness And so to come to Sion here by the Propher and out of Sion by the Apostle is one and the same thing see on Deut. 33. 2. for the Hebrew lamed is not only an Article of the Dative Case but put often for mim of or from so that letsion is out of Sion And for Christ to be given a Redeemer to Sion is the same thing as his coming to take iniquity from Iacob And so the Apostle doth by this expound that taking an Apostolical Liberty not only to quote but to expound this Text and so by laying them together and making them one would teach us that God must do for us what he requireth of us Acts 3 26. or else which is the opinion of some he takes the last clause from some other Text or Texts as Isa. 4. 4. I incline to the former partly because there is no need of searching for any other Text and partly because as the Apostle quoteth it it is agreeable to the LXX which he frequently makes use of and this the Apostle improves as an allegory to prove that the Jews toward the end of the world shall be converted and saved when the fulness of the Gentiles shall be brought in q d. As this People of old were delivered out of a dark and dolesome estate when they seemed as it were extinct so toward the end of the world the remnant of the Jews that seem to be rejected God will again bring home unto himself â—…aith the LORD k Or thus it is Decreed and determined by the Lord the Prophets are wont to seâ—… down these words as a sacred seal of certainty security or confirmation of such signal promises as this is of the Redeemer like to that of the Apostle 1 Tim. 1. 15. 21 And as for me this is my covenant l Or what I have promised and so am engaged to see fulfilled viz. to them that turn from their iniquity or rather the promise of his word and Spirit to abide in his Church upon which account it is also that the Spirit is promised in the next words by which is understood either the gift of Prophecy or the Prophecy itself given here to Isaiah and so to the Church And being here as in the foregoing verse explicative not copulative unless it note that in an ordinary way the Spirit and the Word go together wherever either of them are effectual the Spirit impressing what the word expresses Ioh. 14. 10 17 26. and it is the Spirit of Satan that is different from the word with them saith the LORD My spirit that is upon thee m See on Num. 11. 17 25 c. 2 Kin. 2. 15. and my words which I have put in thy mouth n Which thou hast uttered by vertue of my Spirit it being the Churches great treasure and happiness to have God present with his word shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed o The sense is either these words and the fulfilling of them shall be alwaies talked of wherever the mention of this deliverance shall come as is said of 〈◊〉 ointment Mat. 26. 13. Or rather he seems to promise the perpetual presence of his Word and Spirit with the Prophets Apostles and Ministers and Teachers of the Church to all succeeding ages thereof and may have a special reference to the Gospel or new Covenant in Christ. saith the LORD from henceforth and for ever p i. e. for a long though yet a definitive space of time as it is often used CHAP. LX. 1 A Rise q A word of encouragement accommodated to the Jewish or Hebrew stâ—…le wherein as by lying down is described a servile and calamitous condition chap. 47. 1. So by rising and standing up a recovery out of it into a free and prosperous one as may be seen frequently Roâ—…ze up intimating her deliverance to be at hand and here under a type or hieroglyphical description of Ierusalems re stauration is displayed the flourishing state of the Gentile Church under the Messiah and that in the greatness for quality and also the number of her Proselites in the description whereof the Evangelical Prophet whatever he doth in other parts of his Prophecy doth here most briskly sparkle forth in divine Eloquence ‖ Or be enlightned for thy light cometh shine r Discover thy self as one breaking forth from a dark night or look out as men do at Sea who use to look out sharp to â—…ee what they can discover after a dark and stormy season or be enlightned with more knowledge or be thou filled with joy a metaphorical metonymy of the efficient as thou art about to change thy condition change thy countenance be cheerful in that light or salvation that is approaching for thy light s Either 1. Thy flourishing and prosperous estate an allusion to peoples rising when after a dark night the light breaks forth they begin to rise Or 2. The Causer of thy light the effect for the efficient viz. Thy God or Christ because the fountain of all happiness as the Sun and Moon are called Lights because they give light Gen. 1. 16. Thus Christ is called the true Light Ioh. 1. 9. and compare Iohn 8. 12. with Eph. 5. 14. and you 'l find these words quoted to that purpose is come and * Mal. 4. 2. the glory of the LORD t i. e. The greatest glory as the Cedars of God the mountains of God c. comp Rev. 21. 11. or the glorious Lord or the Lord of glory or Christ who is the glory
many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves yet did they eat the passover otherwise than it was written z They had so eager a Desire to partake of this Ordinance that rather than neglect it they would venture upon it with some Ceremonial Uncleanness upon them but Hezekiah prayed for them saying †〈…〉 The good LORD pardon every one 19 That prepareth his heart to seek God the LORD God of his fathers though he be not cleansed according to the purification of the sanctuary a i. e. With that Ceremonial Purification which was required of them that came into Gods Sanctuary So he calls it to distinguish from that Moral and Internal Purity which they are here acknowledged to have 20 And the LORD hearkened to Hezekiah and healed the people b From their Uncleanness which it self was a Spiritual Disease and which probably produced a Disease or Distemper or Trouble in their Minds and Consciences which also had formerly brought and might justly now bring even outward Diseases upon the Body or at least Guilt which is a Disease upon the Soul From all which the Lord was pleased now to heal them by pardoning this their Sin and accepting them and their Services as if they had been clean Which it is likely God was pleased to manifest by some outward Sign possibly by fire from Heaven consuming the Sacrifices which was the usual Token of Gods Approbation as hath been formerly noted more than once 21 And the children of Israel that were †Heb. found present at Jerusalem kept the feast of unleavened bread seven days with great gladness and the Levites and the priests praised the LORD day by day singing with †loud instruments unto the LORD 22 And Hezekiah spake †Heb. instruments of strength comfortably unto all the Levites c Encouraged them to a chearful and diligent Attendance upon their Holy Ministrations by the Promise of his Favour and utmost Care for them which he faithfully performed ch 31. 4 c. that taught the good knowledge of †Heb. to the heart of all c. the LORD d Who by their Office were to instruct and build up the People in the Knowledge and Fear of God which is mentioned as the Cause of his Respect and Kindness to them which was for their works sake as it is said 1 Thes. 5. 13. and they did eat throughout the feast seven days offering peace-offerings and making confession e Either 1. Confessing their Sins which Work was to accompany many of their Sacrifices of which see Levit. 5. 5. 16. 21. Or rather 2. Confessing Gods Goodness or praising of God which oft goes under this Name as 1 Chron. 16. 8 24. which also seems to be more proper work for this Season of Joy unto the LORD God of their fathers 23 And the whole assembly took counsel to keep * See 1 Kin. 8. 65. other seven days and they kept other seven days with gladness f Not in the same manner as they had done the former with offering new Paschal Lambs and eating onely Unleavened Bread of which there is not the least intimation in the Text but onely in the solemn Worship of God by Sacrifices and Prayers and Praises and publick Instruction of that great Congregation in the Good Knowledge of the Lord which was so dear to Hezekiah v. 22. and at this time most seasonable and necessary for the People after so long and dismal a Night of Ignorance Superstition and Idolatry as both Israel and Judah had been involved in 24 For Hezekiah king of Judah †Heb. lifted up or offered did give to the congregation g First to God to whom the parts appointed were offered in way of Thanksgiving and then to the People who feasted upon the Relicks as the Offerer used to do in Peace-offerings and Hâ—…zekiah who was the Offerer gave away his Right in the Remains of the Sacrifices to the People a thousand bullocks and seven thousand sheep h Which Generosity is the more considerable because it was in the Beginning of his Reign when he found the Royal Exchequer exhausted and empty and when he had been at great Expence about the Cleansing and refitting of the Temple and making Preparations for this great Feast and the princes gave to the congregation a thousand bullocks and ten thousand sheep and a great number of priests sanctified themselves i Having now both more Time and further Need of sanctifying themselves to offer these Numerous Sacrifices 25 And all the congregation of Judah with the priests and the Levites and all the congregation that came out of Israel and the strangers that came out of the land of Israel and that dwelt in Judah rejoyced 26 So there was great joy in Jerusalem for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem 27 Then the priests the Levites k Those of the Levites who were Priests also for to them onely this Work belonged 1 Chron. 23. 13. Or the Priests and the Levites For as the Levites did some other part of the Priests Work at this time it is not strange if they did this also Or the Priests might bless by solemn pronunciation of the Blessing and the Levites by their Acclamations or with their Musical Instruments arose and * Numb 6. 23. blessed the people l Either commended them for their great Zeal and Diligence in Gods Service Or rather solemnly prayed to God to bless them and their Prayer was not in vain as the following words shew and their voice was heard and their prayer came up to †Heb. the habitation of his holiness his holy dwelling place even unto heaven CHAP. XXXI 1 NOw when all this was finished all Israel that were †Heb. found present went out to the cities of Judah and * 2 Kin. â—… 〈◊〉 brake the †Heb. 〈◊〉 images in pieces and cut down the groves and threw down the high places and the altars out of all Judah and Benjamin in Ephraim also and Manasseh †Heb. until to make an end until they had utterly destroyed them all Then all the children of Israel returned every man to his possession into their own cities a Either 1. In those Cities belonging to Ephraim and Manasseh which the Kings of Judah had formerly taken from the Kings of Israel Or 2. In the Tribes of Ephraim and Manasseh For although these were a part of Hoshea's Kingdom yet Hezekiah presumed to do this partly by vertue of the Law of God to which both Israel and Judah owed Subjection which commanded the extirpation of these things out of the whole Land of Canaan Partly by the special Impulse and Direction of Gods Spirit which sometimes did put persons upon Heroical and Extraordinary Actions not to be drawn into Imitation And partly because he knew that Hoshea
contented himself with the Worship of the Calves and did not practise that great Idolatry which his Predecessors had used and therefore would patiently suffer the breaking of these Images of Baal and the things belonging to them which is all that was done at this time 2 And Hezekiah appointed the courses of the priests and the Levites after their courses every man according to his service the priests and Levites for burnt-offerings and for peace-offerings to minister and to give thanks and to praise in the gates of the tents of the LORD b i. e. Within the Gates of the House of the Lord which is here called tents partly because all Houses are oft so called as Iudg. 19. 9. 20. 8. Psal. 69 25. And partly because the Host of the Lord to wit the priests and Levites frequently so called encamped there and kept their Stations and Orders there by course 3 He appointed also the kings portion of his substance for the burnt-offerings c Which had hitherto been and were to be taken out of the Treasures of the Temple which were collected from the People 1 Chron. 26. 20. Nehem. 10. 32 33. but that he might ease them in their present Poverty which his Predecessor had brought upon them and engage them to a more chearful attendance upon Gods Service he took the Burden upon himself to wit for the morning and evening burnt-offerings and the burnt-offerings of the sabbaths and for the new moons and for the set feasts as it is written in the * Numb 28. 29. law of the LORD 4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the LORD d i. e. Freed from worldly Cares and Distractions and enabled to give up themselves entirely to the serious Study of Gods Law in which many of them were ignorant and to the Instruction and Direction and quickning of the People in their several Duties 5 And as soon as the commandment †Heb. brake forth came abroad e Either 1. As soon as the Report of this Command of the King v. 4. was got abroad into other parts Or 2. as soon as the King enlarged and extended that Command to all the Parts of his kingdom which v. 4. was confined to them that dwell in Jerusalem the children of Israel brought in abundance the first-fruits of corn wine and oil and ‖ Or dates honey f Or Dates as the Hebrew Writers generally and many other Learned Hebricians understand this word which is given to them because of the Sweetness of their Tast in some sort resembling Honey For the Law requires no Tithes but of the Fruits of Trees or of the Earth or of Beasts and of all the increase of the field and the tithe of all things brought they in abundantly 6 And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tithe of oxen and sheep g They brought in not onely the same Tithes which the Dwellers in Jerusalem did to wit of corn and wine and oil c. which they had in their own Storehouses in that City but also Oxen and Sheep which were more proper to the Country For under the Cities of Iudah are comprehended the Suburbs and Territories adjacent and belonging to them as is evident from the Nature of the thing and the Law of God and the * Lev. 27. 30. Deut. 14. 28. tithe of holy things which were consecrated unto the LORD their God h This may be taken either 1. By way of Explication even the Tithe of Holy things c. Or rather 2. By way of Addition the Tithe of all Holy things which were consecrated unto the Lord whether by Vow or voluntary Promise or otherwise as the Tithes of Gains by Merchandise or Spoils of War c. of which see Gen. 14. 20. 28. 22. Numb 31. 28. 30. and laid them †Heb. heaps heaps by heaps 7 In the third month i To wit of the Sacred Year Exod. 12. 2. in which their Harvest began they began to lay the foundation of the heaps and finished them in the seventh month k In which their Harvest ended and the Feast of Tabernacles was kept Exod. 23. 16. Levit. 23. 34. 8 And when Hezekiah and the princes came and saw the heaps they blessed the LORD l Both for giving such plentiful Provisions to his Land in this Year and for giving his People such Liberal and Pious Hearts towards this good Work and his people Israel m They praised them for their forwardness and faithfulness in it 9 Then Hezekiah questioned with the priests and the Levites concerning the heaps n How it came to pass that no more of their Provision was spent and that there yet remained such great Heaps of it 10 And Azariah the chief priest of the house of Zadok o Either 1. the High-priest called also Zadok 1 Chron. 6. 12. because he was of his Line and Family Or 2 The Chief Priest or the Head of that Family of Zadok or of Eleazar as there was another Chief Priest of the Family of Abiathar or of Ithamaâ—… See 2 Sam. 8. 17. 1 Chron. 24. 3. but both Subject to the High-Priest answered him and said * 〈◊〉 3. 12. Since the people began to bring the offerings p Which they did from the beginning of the Harvest according to the manner into the house of the LORD we have had enough to eat and have left plenty for the LORD hath blessed his people q In an Extraordinary Degree and that which is left is this great store 11 Then Hezekiah commanded to prepare ‖ 〈◊〉 〈◊〉 〈◊〉 chambers in the house of the LORD r Largely so called to wit in the Courts or in the Chambers adjoyning to the House and they prepared them 12 And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler and Shimei his brother was the next 13 And Jehiel and Azaziah and Nahath and Asahel and Jerimoth and Jozabad and Eliel and Ismachiah and Mahath and Benajah were overseers †Heb. 〈◊〉 〈◊〉 hand under the hand of Cononiah and Shimei his brother s i. e. To dispose of those Provisions by their Direction and to be accountable to them therein at the commandment of Hezekiah the king and Azariah the ruler of the house of God t Either the Supreme Ruler to wit the High-priest or the Chief Ruler under him and in his stead being appointed by him to inspect this Work See above v. 10. 1 Chron. 9. 11. Ier. 20. 1. 14 And Kore the son of Imnah the Levite the porter toward the east u At the East-gate of the Lords House of which see on ch 23. 5. was over the free-will-offerings of God
wise men coming the first to Christ when he was born and as a first fruits of the rest of the Gentiles * Gal. 4. 26. to bring thy sons k Begotten by the word from far l From the remotest parts this may be understood with reference either to place at how great a distance soever either in place or state they shall come to Christ who hath Sons abroad in Gods decree not yet called other Sheep that he will bring into his sold Ioh. 10. 16. their m Their may refer either to the Merchant bringing traffique with him as verse 6. or the Jews as Israel came out of Egypt with all their treasure with them and what others gave them Ezr. 1. 4. as also the vessels that were sent back with them Ezr. 1. 7. silver and their gold with them unto the name n i. e. To the Lord himself by a periphrasis or to his Temple where his name was placed the type of the Church comp 2 Sam. 7. 13. with 1 Chro. 17. â—…2 or in the name of the Lord or for his sake who is the holy one the like Metonymies having been formerly and frequently pointed at of the LORD thy God and to the holy One of Israel because he hath glorified thee o He will spread thy fame and make thee honourable in the Eyes of the world and that especially in setting up the ministry of the Gospel in the midst of thee The name of God and so also of Israel were contemptible among the Gentiles before the coming of Christ and spreading of the Gospel but as a consolation to his people it is promised they shall both be honourable and here God by an Enallage of the Person speaks of himself in the third Person 10 And the sons of strangers p viz. Such as were not Israelites and he puts Sons of strangers by an usual Hebraism for strangers properly termed alienigenae see Chap. 56. 3. this was literally fulfilled in repairing the walls of Ierusalem he spake before of the Temple now of the City and Spiritually in the Ministers of the Gospel who are the walls and Bullwarks of the Church by Preaching and writing for her and Ecclesiastical History affords us many instances of Kings and Princes that were great Benefactors to her among whom Constantine did greatly excel not caring what he bestowed on her Valentinian and Theodosius c. shall build up thy walls and their kings shall minister q Shall administer all necessaries to thee as they had been demolished by the Babylonians so they were repaired by the favour of Cyrus Darius Hystaspes Artaxerxes c. All strangers Ezra 6. 7. c. or strangers becoming Proselytes see Chap. 56. 6. unto thee for in my wrath I smote thee but in my favour have I had mercy r As I afflicted thee in my anger so out of my compassions I will abundantly bless thee on thee 11 Therefore s For that end and purpose or by reason of the conflux of people that shall be continually flocking thither arguing abundance of peace and security and great enlargement of the Church and that the Christian Church shall be always open to the Godly to receive all coâ—…ers freely thy gates * Rev. 21. 25. shall be open continually they shall not be shut day nor night that men may bring unto thee the ‖ Or wealth forces t Or wealth either all wherein they excell or all the prey taken in fight of the Gentiles and that their kings may be brought u As it were Captives in Chains such as they took in war being made victorious so say some but rather such as were led and conducted in state 12 For * Zech. 14. 17. the nation and kingdom that will not serve thee x Do offices of kindness so is the word used Chap. 19. 23. or rather that will not submit to Christ's Scepter shall perish yea these nations shall be utterly wasted z Heb. Wasting be wasted viz. By thy sword accordingly we read of many victories in Iosephus that the Jews obtained and in the book of the Macchabees as a fulfilling of this Prophecy but this doth Principally relate to the Spiritual Ierusalem and this seems to anticipate an objection If the gates stand continually open we shall be in danger of enemies not so saith he for they shall all either serve thee or perish y Shall be no more sui juris but subdued to thee and as refusing subjection to Christ shall perish everlastingly as they all perished in the deluge that were not in the Ark they that should be saved were added to the Church Act. 2. 47 and Rev. 21. 24. 13 * Chap. 35. 2. 41. 19. The glory a The Box the Fir the Pine and the Cedar on account whereof Lebanon grew so famous a Metonymy of the Efficient Kings Princes and great ones the glory of the world and also Persons of a lower rank the Piâ—…es Firs and Box trees as also the choicest Persons endued with the special gifts of the Holy-Ghost shall be the materials and members of Christ's Church as those also of a lower size and measure we find the godly called trees Ch. 61. 3. they shall have sweet Communion together the Box shall not envy the Pine nor the Pine despise the Box they shall Worship the Lord together of Lebanon shall come unto thee the fir-tree the pine-tree and the box together to beautify b This is the reason and end why the glory of Lebanon is to be brought hither by these trees understand the beauty and Nobility of the Church Trees being both for building and for beautifying the place of my sanctuary c The Temple wherein was the Sanctuary this being a type of the Church both actively as that which his presence Sanctifyeth and passively as that wherein he is worshipped and Sanctified and I will make the place of my feet d viz. The Ark 1 Chro. 28. 2. described here by a periphrasis so called because supposing God after the manner of man to sit as on a seat between the wings of the Cherubims his feet would rest upon the Ark and therefore called the mercy seat Exod. 25. 17 18 19 20. The Temple and Sion is called his rest Psa. 132. 13 14. and all this is made good in the Gospel Church 2 Cor. 6. 16. glorious 14 The sons e Either their posterity acknowledging their Fathers sins in afflicting thee or themselves for it is the manner of the Hebrews to put the Sons of a thing for the thing its self also of them that afflicted thee shall * Chap. 45. 14. 49. 23. come bending f Humbling themselves as penitents this being a sign of Reverence and respect and that either for love or fear submit to the yoke of Christ they shall be like Christ of an humble and meek Spirit and the degree of this is mentioned in the next
clause unto thee and all they that despise thee shall * Rev. 3. 9. bow themselves down at the soles g This notes that great degree of Submission that eveâ—… despisers and enemies shall yield to the Church prostrating themselves as humble suppliants See Chap. 49. 23. or rather to Christ the head King and Husband of the Church of thy feet and they shall call thee The city h They shall give her that honourable title or acknowledge her to be so and so called both from the Love that God had for her and from the Temple of God that was in her of the LORD the Zion of the holy One of Israel 15 Whereas thou hast been forsaken i Both of God i. e. As to outward appearance and of her inhabitants being upon the matter depopulated and hated k Either slighted and neglected or suffering actual miseries and Slaughters thus was she dealt with Lam. 1. 2. so that no man went through thee l Thy streets were left desolate I will make thee an eternal excellency m The Abstract is put here for the Concrete whereby the Hebrews are wont to express the superlative degree and in this happy estate we find the Church Zech. 2. per toâ—… and 9. 9. c. Which refers to the coming of Christ and it is said to be Eternal i. e. For a great while it being an hyperbolical expression frequent with the Hebrews who express a long time by eternity a joy of many generations n The Churches happiness should be the rejoicing and comfort of succeeding generations she would be the matter of their great rejoicing a Metonymy of the Object 16 * Chap. 49. 23. 61. 6. Thou shalt also suck o A Metaphor taken from Children sucking nourishment from the breast the sense is that the Church should draw or drain the wealth of Nations and the riches and power of Kings and what ever is most excellent and that it should come freely and affectionately as milk flows from the breast of the Mother the same thing intended Chap. 49. 23. and in the foregoing verses the milk of the Gentiles and shalt suck the breast of kings and thou shalt know p i. e. Experience it knowing is often put for an experimental knowing that * Chap. 43. 3. I the LORD am thy saviour and thy redeemer the mighty One of Jacob q Styled so either with reference to Iacob's Person he being the first that gave God this title Gen. 49. 24. or with reference to Iacobs posterity viz. the Jews These things will certainly be accomplished for he is the mighty God and so able and the God of Iacob so obliged by Covenant and Relation 17 For brass I will bring gold r Here is the effect of the former promise thy poverty shall be turned to riches all things shall be altered for the best an allusion to the days of Solomon when gold was as brass thus on the Contrary when they change for the worse in the state it useth to be expressed by the like Metapâ—…ors Ch. 1. 21 22 23. and for iron I will bring silver and for wood brass and for stones iron I will also make thy officers peace s i. e. Loving Meâ—…k and Peaceable the Abstract put for the Concrete as is usual whether you understand it of Under-officers they shall be Officers of peace or of Governours thou shalt have a peaceable Government as was made good to them under Ezra Nehemiah Zoroâ—…abel and such like and thine exactours righteousness t Most righteous as before peace for peaceable the Church is not freed from Taxes and paiments that is given by Christ and Peter unto Caesar but it shall be without oppression and grinding no more then is necessary and not exacted rigorously though all these were made good in their return out of Babylon yet doth it more properly relate to the meliorating of the Church under the Gospel wherein instead of carnal Ceremonies she had Spiritual Ordinances which is the scope of the Apostle Heb. 9. and larger measures of the holy Spirit and should have such Officers as would speak peace to the Consciences by discovering the compleat and perfect righteousness of him who fulfilled all righteousness 18 Violence u That this and what follows must necessarily be understood of the Church Triumphant though there only it will be compleat I see no necessity neither will I obtrude my Judgment but leave it to the judicious as being more proper in a Comment none to ofter violence to this quiet state thou shalt attain to either within thee to oppress by Injustice Rapine or Fraud or without thee by hostiâ—… invasions and this the Prophet mentions as the effect of good Officers in the former verse shall no more be heard in thy land wasting nor destruction within thy borders x no havock made among thy people but thou shalt call * Chap. 26. 1. thy walls salvation y They shall be safe and able to defend thee thou shalt be as safe as salvation it self can make thee when a thing is said in Scripture to be called so it often signifies as much as to be so Ch. 26. 1. 47. 1. and 56. 7. and it intimates as much as that God will be salvation to his Church when they shall be without Gates and Walls he will be their safety and the matter of their praise see Isa. 26. 1. and God's care of his Church is the matter of that exhortation to praise him Psa. 147. and thy gates praise z A double Metonymy viz. of the Effect as salvation will cause praise and of the Adjunct as it is worthy of praise so that within or upon thy Gates and Walls thou shalt sing praises 19 * Rev 21 23. 22. 5. The sun shall be no more thy light a These shall not be at all esteemed in comparison of the Spiritual light of the Church and this is laid down as the 〈◊〉 of the Churches comfort as the former was for her safety so that God will not only be a shield but a Sun to her Psa. 84. 11. â—…ot â—…at they shall not have the Sun and Moon among them but that the light of the godly as such should principally consist in what is â—…tual by day neither for brightness shall the moon give light unto thee but the LORD shall be unto thee an everlasting light b Christ shall scatter all darkness and ignorance enlightning thee with the doctrines of the Gospel and graces of his Spirit and this shall be Everlasting not wax and wane and sufâ—…r â—…lipses and settings as the Sun and Moon do but it shall be conâ—…ant without shadow of change no night which will be undoubtedly truâ—… of the Church in Heaven whatever it will be or how near soever it will come to it here which I presume will bear its analogy and * Zech. 2. 5. thy God