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 Noah And of them was the whole Earth overspread c A Truth which the old Heathens were not ignorant of though they changed the Names and mixed their Fables with it for they tell us that Saturn and his three Sons divided the World among themselves And it is apparent that their Saturn was no other than our Noah because they tell us he was the common Parent and Prince of all mankind also an Husbandman and Vine-dresser all which Noah was They say he was born of the Sea because Noah came out of the Waters That he devoured all his Children except three because Noah condemned and foretold the destruction of all the rest of the World 20. And Noah began to be an Husbandman d i. e. Was an Husbandman as he had been before The Verb to begin doth oft abound and is applied to him that continueth or repeateth an action begun before Thus Christ is said to begin to cast out Mark 11. 15. and to begin to speak Luk. 12. 1. For which in the parallel places he is said only to cast out Matth. 21. 12. and to speak Matth. 16. 6. and he planted a Vineyard 21. And he drank of the Wine and was drunken e Either through ignorance and inexperience of the nature and strength of that Liquor or through the infirmity of the Flesh which was tempted by its great and to him new pleasantness and by the refreshment he found in it under the weary labours of his Body and the sad thoughts of his mind for the desolate condition of the World and he was uncovered f Either to releive himself against the heat of the Climate and Season or from his negligence and carelessness which might easily happen because mens garments at that time were loose as they were in the following ages when breeches were not in common use and therefore were peculiarly prescribed to the Priests Exod. 28. 42. Ezek. 44. 18 19. within his Tent. 22. And Ham g Whose grown age was a great aggravation of this sin the Father of Canaan h This is here added as a reason of Canaan's Curse ver 25. saw the nakedness ‖ i. e. The secret parts oft so called as Levit. 18. and elsewhere of his Father and told his two Brethren without * i. e. Who were then without the house or room where their Father lay in that posture whom he invited to that prospect 23. And Shem and Iapheth took a Garment and laid it upon both their shoulders and went backward and covered the nakedness of their Father and their faces were backward and they saw not their Fathers nakedness 24. And Noah awoke from his Wine †i. e. From his drunkenness or from his sleep the effect of it and knew i Either by the information of his Sons Or by divine inspiration what his younger Son k Or His little Son either Ham mentioned ver 22. or Canaan mentioned in the next verse by comparing of which places it may be gathered that Canaan first saw it and told his Father Ham of it and he told it to his Brethren The latter seems here principally intended 1. Because the curse following is appropriated to him 2. Because of the title of younger or little Son which seems not to be so properly added if Ham was meant both because it doth not appear that he was the youngest for wheresoever these three Brethren are mentioned he is always put in the middle place and because that addition seems to be unnecessary and impertinent to the present business which if Canaan be intended is proper and pertinent by way of distinction to shew that he spake of his Grandson oâ—… his Sons Son Object He calleth him his Son Answ. Grand-children are frequently called their Grand-fathers Sons in Scripture as Gen. 29. 5. 2 Sam. 19. 24. 1 Chron. 1. 17. had done unto him 25. And he said l Not from the passion of revenge but by divine inspiration and the Spirit of Prophesie Cursed m i. e. Hateful to God abhorred by men miserable in his person and posterity be Canaan n Quest Seeing Ham committed the crime why is the curse inflicted upon his Son Canaan Answ. 1. When Canaan is mentioned Ham is not exempted from the curse but rather more deeply plunged into it whilest he is pronounced accursed not only in his person which is manifestly supposed by his commission of that sin for which the curse was inflicted but also in his posterity which doubtless was a great aggravation of his grief As on the contrary Ioseph is said to be blessed when his Children are blessed Gen. 48. 15 16. 2. It seems therefore very probable from these words and the Hebrew Doctors and others affirm it that Canaan did partake with his Father in the sin yea that he was the first discoverer of his Fathers shame 3. Canaan is particularly mentioned by the spirit of Prophesâ—…e in regard of the future extirpation of that people and this is here remembred for the encouragement of the Israelites who were now in their expedition against them 4. This may be an ellipsis or defect of the word Father for such relative words are oft-times omitted and understood in Scripture as Matth. 4. 21. Iames of Zebedee for the Son of Zebedee Ioh. 19. 25. Mary of Clâ—…opas for the wife of Cleopas Act. 7. 16. Emmor of Sychem for the Father of Sychem as our English Translation rightly supplies it from Gen. 33. 19. Thus Goliah is put for Goliahs Brother as is evident by comparing 2 Sam. 21. 19. with 1 Chron. 20 5. So here Canaan may be put for the Father of Canaan as the Arabick Translation hath it that is Ham as the seventy here render it And though Ham had more Sons yet he may be here described by his relation to Canaan because in him the Curse was more fixed and dreadful reaching to his utter extirpation whilst the rest of Hams posterity in after ages were blessed with the saving knowledge of the Gospel a Servant of Servants o i. e. The vilest and worst of Servants as vanity of vanities is the greatest vanity Eccles. 1. 2. and great wickedness Hos. 10. 15. is in the Hebrew wickedness of wickedness and King of Kings is put for the chief of Kings shall he be unto his Brethren 26. And he said Blessed be the Lord God of Shem p Quest. What is this to Sem For it is not Sem but God who is here blessed Answ. 1. Shem also is here blessed and that in the highest degree because the Lord hath here declared himself to be Shems God Now for God to be said to be any mans God is every where mentioned as the height of blessedness See Gen. 17. 7. Psal. 144. 15. Ier. 31. 33. Matth. 22. 32. But the phrase is here justly varied The curse is fixed upon Ham because man alone is the Author of his own sin and the cause of his ruine
28. â—… 25. 16 And there came ‖ 〈◊〉 of the children of Benjamin and Judah to the hold o To the same Hold mentioned v. 8. where see the Notes unto David 17 And David went out †Heb. before 〈◊〉 to meet them and answered p i. e. 〈◊〉 as that word is oft used in Scripture even of him that speaketh 〈◊〉 and said unto them If ye be come peaceably unto me to help me mine heart shall †Heb. be one be knit unto you q I shall ever esteem and love you and shew this by my 〈◊〉 to you hereafter but if ye be come to betray me to mine enemies r Which your Number and Quality and near Relation to Saul gives me some cause to suspect seeing there is no ‖ Or violence wrong in mine hands s I have done no Injury to Saul nor to you but have spared him and you when it was in my Power to have destroyed you the God of our fathers look thereon and rebuke it t To wit by his Hand and Power manifested for me and against you for your Persidiousness 18 Then †Heb. the spirit clothed Amasal So Judg. 6. 34. the spirit came upon Amasal u Not onely saving Graces but other heroical and generous Motions are ascribed to Gods Spirit which here stirred up in him a more than ordinary greatness and presentness of Mind and Resolution who was chief of the captains and he said Thine are we David and on thy side thou son of Jesse peace peace be unto thee and peace be to thine helpers for thy God helpeth thee x We have observed Gods singular and gracious Care of thee and Kindness to thee and if we should oppose thee we should be Fighters against God and his Word and Providence Then David received them and made them captains of the band y i. e Of those Forces which they brought with them Or he put them among the heads or officers of his band i. e. He gave them Commands either now in his small Army each according to his Quality or afterwards when he was advanced to the Kingdom for it is not here expressed when he did this 19 And there fell some of Manasseh to David when he came with the Philistins against Saul to battel but they helped them not z i. e. The Manassites here named and the rest of Davids Forces to whom they had now joyned themselves did not help the Philistins in Battel as David had pretended to do for the lords of the Philistins upon advisement sent him away saying * 1 Sam. 29. 4. He will fall to his master Saul †Heb. on our heads to the jeopardy of our heads 20 As he went to Ziklag a As he returned from the Camp of the Philistins to Ziklag 1 Sam. 29. 11. there fell to him of Manasseh Adnah and Jozabad and Jedaiel and Michael and Jozabad and Elihu and Zilthai captains of the thousands that were of Manasseh 21 And * 1 Sam. 30. 1 9 10. they helped David ‖ Or with a band against the band of the rovers b i. e. Against the Amalekites who had taken and burnt Ziklag whom David and his 600 Men were now pursuing whom these accompanied in that Expedition Or with a band or troop of Souldiers which they brought along with them to Davids Assistance for they were all mighty men of valour c Therefore they readily came to Davids help and were captains in the host d Therefore they brought others along with them 22 For at that time e i. e. While he was at Ziklag and in his March to Hebron and principally at Hebron as the next Verse explains it day by day there came to David to help him until it was a great host like the host of God f i. e. Innumerable like the Stars or Angels both which are called Gods hosts Oth. the host of God i. e. a very great Host great things being so called as Cedars Mountains c. of God But the particle of likeness here added excludes this Sence for it had been very improper to say a great host like a great host i. e. like it self 23 And these are the numbers of the ‖ 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 bands that were ready armed to the war and * 〈◊〉 〈◊〉 came to David to Hebron to turn the kingdom of Saul to him * 〈◊〉 〈◊〉 according to the word of the LORD g Whereby he had settled the Crown upon David after Sauls death 24 The children of Judah that bare shield and spear were six thousand and eight hundred h Who came thither in the name of all their Brethren for that whole Tribe stuck to David at his very first coming to Hebron ready ‖ 〈◊〉 〈◊〉 armed to the war 25 Of the children of Simeon mighty men of valour for the war seven thousand and one hundred 26 Of the children of Levi four thousand and six hundred 27 And Jehojada was the leader of †〈◊〉 〈◊〉 the Aaronites i Not the High-priest for that was Abiathar 1 Sam. 23. 6. but one of Eminent place under him and who had a great Power and interest among his Brethren and with him were three thousand and seven hundred 28 And * â—… 〈◊〉 〈◊〉 Zadok k Thought to be the same who was made High-priest in Solomons time 1 Kings 2. 35. which if true he was very young at this time a young man mighty of valour and of his fathers house twenty and two captains l Whom he brought along with him 29 And of the children of Benjamin the †〈◊〉 〈◊〉 〈◊〉 kindred of Saul three thousand for hitherto the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 8 3. greatest part of them had kept the ward of the house of Saul m i. e. Indeavoured to keep the Crown in their own Tribe and in Sauls Family 30 And of the children of Ephraim twenty thousand and eight hundred mighty men of valour †Heb. 〈◊〉 〈◊〉 famous throughout the house of their fathers 31 And of the half tribe of Manasseh n Which was within Iordan for of the other half beyond Iordan he speaks v. 37. eighteen thousand which were expressed by name o Which were not ashamed nor afraid publickly to own David first by putting their Names to some Paper presented to them for that purpose and then by marching to him to Hebron to come and make David King 32 And of the children of Issachar which were men that had understanding of the times p Either 1. skill in the Stars and several Seasons and Changes of the Air which might be of good use in Husbandry to which this Tribe was addicted Gen. 49. 14. Deut. 33. 18. Or rather 2. Political Prudence to discern and embrace the fit Seasons for all Actions as appears 1. from the following
who are onely the receivers of them and partly because this is more agreeable to the Phrase and Usage of Scripture which every where abscribes and appropriates them to God PSAL. LXXXVIII THE ARGUMENT This Psalm was composed upon a particular Occasion to wit Heman's deep distress and dejection of mind almost to despair But though this was the occaon of it it is of more general use for the instruction and consolation of all good men when they come into such Despondencies and therefore was by the direction of God's Spirit made publick and committed to the Sons of Korah A Song or Psalm ‖ Or â—…f for the sons of Korah to the chief musician upon Mahulach a Which seems to be the name of the tune or instrument as Psal. 53. Leannoth b This may be either the latter part of the proper name of the tune or instrument or an appellative name and so divers take it and render it to sing or to be sung to wit alternately or by turns ‖ Or a Psalâ—… of Heman the Ezrahite giving instruction Maschil of * 1 Chron. â—… 6. Heman c Probably the same person who was famous in David's time both for his skill in Musick and for general wisdom of whom see 1 Kings 4. 31. 1 Chron. 6. 33. the Ezrahite d As Ethan also is called 1 Kings 4. 31. 1 O LORD God of my salvation e Who hast so often saved me from former distresses and I hope wilst do so at this time I have cried day and night before thee 2 Let my prayer come before thee incline thine ear unto my cry 3 For my soul f Properly so called for that he was under great troubles of mind from a sence of God's wrath and departure from him is evident from Verse 14. 13 16. is †Heb. 〈◊〉 with full of troubles and my life draweth nigh unto the grave 4 I am counted with them that go down into the pit g I am given up by my Friends and Acquaintance for a lost man I am as a man that hath no strength 5 Free among the dead h Well-nigh discharged from the warfare of the present life and entred as a member into the society of the dead as Israelitish servants when they were made free were thereby made Denisons of the Commonwealth of Israel I expect no other freedom from my miseries but that which death gives as Iob observes Iob 3. 17 18. like the slain that lie in the grave whom thou remembrest no more i Whom thou seemest wholly to neglect and to bury in oblivion for he speaks of these matters not as they are in truth for he knew very well that forgetfulness was not incident to God and that God did remember all the dead and would call them to an account but only as to sence and appearance and the opinion of the World and the state and things of this life and they are cut off ‖ 〈◊〉 â—…y thy 〈◊〉 from thy hand k From the care and conduct of thy providence Which is to be understood as the former clause Or by thy hand But our translation seems better to agree both with the foregoing branch which it explains and improves and with the order of the words for it seems improper after he had represented the persons as dead and in their graves to add that they are cut off to wit by death 6 Thou hast laid me in †the lowest pit * in 〈◊〉 the pit 〈◊〉 places beâ—… â—…2 143. 3. darkness in the deeps l Either first in the grave the same thing being expressed in divers words or secondly in hopeless and remediless calamities 7 Thy wrath m Either first the sence of thy wrath or rather secondly the effects of it as the next clause explains this lieth hard upon me and * 〈◊〉 â—…2 7. thou hast afflicted me with all thy waves n With thy judgments breaking in furiously upon me like the waves of the Sea Selah 8 * 〈◊〉 â—…9 13. 〈◊〉 1â—…2 4. Thou hast put away mine acquaintance far from me thou hast made me an abomination unto them o I am so sad a spectacle of thy vengeance that my friends avoid and detest me lest by conversing with me they should either be filled with terrors which men naturally abhor or be made partakers of my guilt or plagues I am shut up p Either in the pit or deep mentioned v. 6. or in my own House or Chamber being afraid or ashamed to go abroad and I cannot come forth 9 Mine eye mourneth by reason of affliction LORD I have called daily upon thee I have stretched out my hands unto thee q Understand without effect for thou dost not hear nor answer me 10 * 〈◊〉 6. 5. Wilt thou shew wonders to the dead r To wit in raising them to live again in this World as it is in the next clause I know that thou wilt not And therefore now hear and help me or it will be too late shall the dead arise and praise thee s To wit amongst mortal men in this World Selah 11 Shall thy loving kindness be declared in the grave or thy faithfulness in destruction t I am not without hopes that thou hast a true kindness for me and wilt faithfully perform thy gracious promises made to me and to all that love thee and call upon thee in truth But then this must be done speedily or I shall be utterly uncapable of such a mercy 12 Shall thy wonders be known in the dark u In the grave which is called the land of darkness Job 10. 21 22. and thy righteousness in the land of forgetfulness x In the grave so called either first actively because there men forget and neglect all the concerns of this life being indeed but dead carkasses without any sence or remembrance Or rather secondly passively because there men are forgotten not only by men as is noted Iob 24. 20. Psal. 31. 12. but by God himself as he complained v. 5. 13. But unto thee have I cryed O LORD and in the morning shall my prayer * 〈◊〉 89. 14. 〈◊〉 and Psal. 〈◊〉 2. prevent thee y i. e. Early come to thee before the ordinary time of Morning Prayer or before the dawning of the Day or the rising of the Sun The sence is Though I have hitherto got no answer to my Prayers yet I will not give over praying nor hoping for an answer 14 LORD why castest thou off my Soul why hidest thou thy face from me z This proceeding seems not to agree with the benignity of thy nature nor with the manner of thy dealing with thy people 15 I am afflicted and ready to die from my youth up a My whole life hath been filled with a succession of deadly calamities O Lord take some pity upon me and let me have a little breathing space before I
signifies the duties which one man oweth to another but here it seems to signifie the Duties which men owe to God as it is explained in the following verses for my salvation c That eminent Salvation by the Messiah so largely promised and insisted upon in the foregoing Chapters for which it behoves you to prepare your selves and in which without this condition you shall have no share nor benefit is near to come d So the Scripture useth to speak of things which are at a great distance as if they were present or at hand See Habak 2. 3. Iam. 5. 8 9. Rev. 22. 20. and my righteousness e The same thing which he now called Salvation and here calleth his Righteousness because it is an evident demonstration of Gods Righteousness as in the fulfilling of his promises so in the punishment of sin and in the salvation of sinners upon just and honourable terms to be revealed 2 Blessed is the man f Every man not only Jews but Gentiles or Strangers as it is explained in the following Verses that doth this g Judgment and Justice mentioned v. 1. and the son of man that layeth hold on it that keepeth the sabbath from polluting it i That guardeth the Sabbath from profanation that doth not defile it either by forbidden practices or by the neglect of commanded duties And though Sabbath seems to be put here as Sacrifice is elsewhere Synecdochically for the whole Worship of God whereof this is an eminent part and the bond of all the rest and keepeth his hand k Which being the great instrument of Action is put for all the kinds and means of Action from doing any evil l To wit to ones Neighbour as it is more fully expressed Psal. 15. 3. h Or that holdeth it fast that is resolute and constant in so doing that not only begins well but perseveres in it 3 Neither let the son of a stranger m The stranger as the son of man is the same with the man v. 2. the Gentile who by Birth is a stranger to God and to the Common-Wealth of Israel that hath joined himself to the LORD n That hath turned from dumb Idols to the living God and to the true Religion for such shall be as acceptable to me as the Israelites themselves and the partition-wall between Jews and Gentiles shall be taken down and Repentance and Remission of sins shall be preached and offered to men of all Nations speak saying The LORD hath utterly separated me from his people neither let the eunuch o Who is here joined with the stranger because he was forbidden to enter into the Congregation of the Lord Deut. 23. 1. as the stranger was and by his barrenness might seem no less than the stranger to be cast out of Gods Covenant and cut off from his People to whom the blessing of a numerous Posterity was promised And under these two Instances he understands all those persons who either by Birth or by any Ceremonial Pollution were excluded from the participation of Church priviledges and so he throws open the door to all true Believers without any restriction whatsoever say Behold I am a dry tree p A sapless and fruitless Tree accursed by God with the curse of barrenness which being oft threatned as a Curse and being a matter of Reproach among the Jews might easily occasion such discouraging thoughts as are here expressed 4 For thus saith the LORD unto the eunuchs that keep my sabbaths and choose the things that please me q That observe my commands not by custom or force or fear but by free choice and full consent with love to them and delight in them and take hold of my covenant r That resolvedly and steadfastly keep the conditions of my Covenant 5 Even unto them will I give in mine house s In my Temple to serve me there as Priests which Eunuchs were not allowed to do Lev. 21. 17 c. Deut. 23. 1. and within my walls t In the Courts of my Temple which were encompassed with Walls This seems to be added with respect to the People who were admitted into the Court but not into the House it self a place and a name better than of sons and daughters u A far greater Blessing and Honour than that of having posterity which was but a temporal Mercy and that common to the worst of men even my Favour and my Spirit and eternal Felicity I will give them an everlasting name that shall not be cut off 6 Also the sons of the stranger that join themselves to the LORD x That with purpose of heart cleave unto him as is said Act. 11. 23. to serve him and to love the name of the LORD y To serve him out of love to him and to his Worship to be his servants every one that keepeth the sabbath from polluting it and taketh hold of my covenant 7 Even them will I * Ch. 2. 2. bring to my holy mountain z To my house as it is explained in the following clause which stood upon Mount Sion largely so called including Mount Moriah Formerly the Gentiles neither had any desire to come thither nor were admitted there but now I will incline their hearts to come and I will give them admission and free liberty to come into my Church and make them joyful a By accepting their services and comforting their hearts with the sense of my Love and pouring down all sorts of blessings upon them in my house of prayer b In my Temple in and towards which Prayers are daily made and directed unto me 1 King 8. 19 28. their burnt-offerings and their sacrifices shall be accepted upon mine altar c They shall have as free access to mine House and Altar as the Jews themselves and their services shall be as acceptable to me as theirs Evangelical Worship is here described under such Expressions as agreed to the Worship of God which then was in use as it is Mal. 1. 11. and elsewhere See also Rom. 12. 1. Heb. 13. 15. for * Mat. 21. 13. Mar. 11. 17. Luk. 19. 46. mine house shall be called an house of prayer for all people d Jews and Gentiles shall have equal freedom of access to my House and shall there call upon my Name Possibly he may call it an House of Prayer either to imply that Prayer to God whereof Thanksgiving is a part is a more considerable part of Gods Worship than Sacrifice which being considered in itself is little valued by him as he frequently declareth or to signifie that in the New Testament when the Gentiles should be called all other Sacrifices should cease except that of Prayer and such like Spiritual Services Which also is confirmed from the nature of the thing For seeing Sacrifices were confined to the Temple at Ierusalem and it was impossible that all Nations should resort thither
and that all the difference which was between him and consequently between other good men and the wicked progeny of Cain was not from the nature which they received from Adam but from the grace infused into them by God and called his name Seth. 4. * 1 Chron. 1 â—… c. And the days of Adam after he had begotten Seth were eight hundred years And he begat Sons and Daughters k Whose names and numbers are here passed over in silence as not belonging to the Genealogy of Christ nor to the following History 5. And all the days that Adam lived were nine hundred and thirty years l The long lives of men in ancient times here noted are also mentioned by Heathen Authors And it was wisely so ordered by God both for the more plentiful encrease of mankind in the first age of the world and for the more effectual propagation of true Religion and other useful knowledge to the World And many natural reasons might be given why their lives were then longer than afterwards and he died 6. And Seth lived an hundred and five years and begat Enos 7. And Seth lived after he begat Enos eight hundred and seven years and begat Sons and Daughters 8. And all the days of Seth were nine hundred and twelve years and he died 9. And Enos lived ninety years and begat †Heb. Kenaâ—… Cainan 10. And Enos lived after he begat Cainan eight hundred and fifteen years and begat Sons and Daughters 11. And all the days of Enos were nine hundred and five years and he died 12. And Cainan lived seventy years and begat †Gr. Maleleel Mahalaleel 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years and begat Sons and Daughters 14. And all the days of Cainan were nine hundred and ten years and he died 15. And Mahalaleel lived sixty and five years and begat †Heb. Iered Iared 16. And Mahalaleel lived after he begat Iared eight hundred and thirty years and begat Sons and Daughters 17. And all the days of Mahalaleel were eight hundred ninety and five years and he died 18. And Iared lived an hundred sixty and two years and he begat Enoch 19. And Iared lived after he begat Enoch eight hundred years and begat Sons and Daughters 20. And all the days of Iared were nine hundred sixty and two years and he died 21. And Enoch lived sixty and five years and begat †Gr. Mathusala Methuselah m Whose name is thought by some learned men to contain a prophesie of the flood which was to come a thousand years after for it signifies He dies and the dart or Arrow of Gods vengeance comes Or He dies and the sending forth of the Waters comes 22. And Enoch * Chap. 24. 40. Psal. 16. 8. 116. 9. walked with God n i. e. He lived as one whose eye was continually upon God whose care and constant course and business it was to please God and to imitate him and to maintain acquaintance and communion with him as one devoted to Gods service and wholly governed by his will he walked not with the Men of that wicked age or as they walked but being a Prophet and Preacher as may be gathered from Iude v. 14 15. with great zeal and courage he protested and preached against their evil practises and boldly owned God and his ways in the midst of them Compare Gen. 6. 6. Ier. 12. 3. Mic. 6. 8. after he begat Methuselah three hundred years and begat Sons and Daughters o Hence it is undeniably evident that the state and use of Matrimony doth very well agree with the severest course of Holiness and with the office of a Prophet or Preacher 23. And all the days of Enoch were three hundred sixty and five years 24. And * Heb. 11. â—… Enoch walked with God And he was not p i. e. He appeared not any longer upon Earth or amongst mortal Men. The same phrase is in Gen. 42. 36. Ier. 31. 15. for God took him q Out of this sinful and miserable World unto himself and to his heavenly Habitation See Luke 23. 43. And he took either his Soul of which alone this phrase is used Ezek. 24. 16. or rather both Soul and Body as he took Elias 2 King 2. 11. because he so took him that he did not see death Heb. 11. 5. 25. And Methuselah lived an hundred eighty and seven years and begat †Heb. Lemech Lamech 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years and begat Sons and Daughters 27. And all the days of Methuselah were nine hundred sixty and nine years r The longest time that any man lived But it is observable that neither his nor any of the Patriarchs lives reached to a thousand years which number hath some shadow of perfection and he died s But a little before the Flood came being taken away from the evil to come 28. And Lamech t Not that wicked Lamech mentioned Chap. 4. for he was of the Family of Cain but this was descended from Seth. lived an hundred eighty and two years and begat a Son 29. And he called his name †Gâ—… Noe. Noah u Which signifies rest saying x By the Spirit of Prophesie this same shall comfort us concerning our work and toil of our hands y i. e. Concerning the hard labour and manifold troubles to which we are sentenced ch 3. 19. And this he did either 1. By the invention of instruments of husbandry whereby Tillage was made more easie Or 2. By removing in some part the curse inflicted upon the Earth and reconciling God unto mankind Possibly he might suppose that this was the Messias or promised Seed and the Saviour of the undone World As it was frequent with the antient Fathers through their earnest desire of the Messias to expect him long before he came and to mistake other persons for him Or 3. By preserving a remnant of mankind from that deluge which he by the spirit foresaw would come and re-peopling the emptied Earth with a new Generation of men and by restoring and improving the art of Husbandry See Gen. 9. 20. because of the ground which the LORD hath cursed 30. And Lamech lived after he begat Noah five hundred ninety and five years and begat Sons and Daughters 31. And all the days of Lamech were seven hundred seventy and seven years and he died 32. And Noah was five hundred years old And Noah begat z i. e. He began to beget God in mercy denying him Children till that time that he might not beget them to the destroyer that he might have no more than should be saved in the Ark. Or having before that time begotten others who were now dead and having the approaching Flood in his view he began again to beget a seminary for the World Of these three Sons here following the eldest
angel of the LORD s i. e. Christ the Angel of the Covenant as appears from ver 12. 16. called unto him out of heaven and said Abraham Abraham t He repeats his name to prevent Abraham whom he knew to be most expeditious in Gods service and just ready to give the deadly blow And he said Behold here am I. 12 And he said lay not thine hand upon the lad neither do thou any thing unto him for now I know u God knew the sincerity and resolvedness of Abrahams faith and obedience before and without this evidence and from eternity foresaw this fact and all its circumstances and therefore you must not think that God had now made any new discovery But this is spoken here as in many other places of God after the manner of men who is then said to know a thing when it is notorious and evident to a mans self and others by some remarkable effect Thus David prayeth that God would search and know his Heart and his thoughts Psal. 139. 23. Though he had before professed that God understood his thought afar off ver 2. This therefore is the sense Now I know i. e Now I have what I designed and desired now I have made thee and others to know As the Spirit of God and of Christ is said to cry Abba Father Gal. 4. 6. when it makes us to cry so Rom. 8. 15. that thou fearest God seeing thou hast not with-held thy son thine onely son from me x From my service and Sacrifice Or for me i. e. for my sake i. e. thou hast preferred mine Authority and Honour before the Life of thy dear Son By which word it appears that God himself speaks these words 13 And Abraham lifted up his eyes and looked and behold behind him ‖ Which way he looked either because the voice came that way Or because he heard the noise made by the motion of the Ram in the thicket a ram y Which had gone astray from the rest of the Flock and whose errours were directed hither by Gods wise and powerful Providence and being young though horned it might be called either Lamb as v. 7. or Ram as it is here There needs no curious enquiry how he could offer up that to God which was not his own both because it was found in a publick place and in all probability utterly lost to his owner and because he had no doubt a warrant and inspiration for it from the great Lord and supreme owner of all things caught in a thicket by his horns and Abraham went and took the ram and offered him up for a burnt-offering in the stead of his son 14. And Abraham called the name of that place ‖ That is the Lord will see or provide Jehovah-jireh z The same Hebrew Letters differently pointed make the sense either active the Lord will see i. e. provide or take care of those that commit themselves and their affairs to him or passive the Lord will be seen i. e. will appear and shew himself in the behalf of all those that love him as it is said to this day a Wherein Moses wrote this Book this is still used as a Proverb in the mount b i. e. In greatest extremities and distresses as we say at the pits brink of the LORD it shall be seen c Or the Lord shall be seen or manifested And although these words are used by way of remembrance of this great deliverance and by way of accommodation to such like eminent preservations from great dangers yet they may have a further respect and may signifie that this was but an earnest of further and greater blessings to be expected in this place where the Temple was built and the Lord Christ was manifested in the Flesh. 15 And the angel of the LORD called unto Abraham out of heaven the second time 16 And said * Psal. 105. 9. Luk. 1. 73. Heb. 6. 13. By my self have I sworn d So the Lord swears by his name Ier. 44. 26. By his soul in the Hebrew text Ier. 51. 14. By his Holiness Amos 4. 2. Which is the same with by himself here Hence also it appears that the Angel who speaks here is Christ and God because this is Gods prerogative to swear by himself as appears from Heb. 6. 13. saith the LORD for because thou hast done this thing e Not that Abraham by this act did properly merit or purchase the following promises as plainly appears because the same things for substance had been freely promised to Abraham long before this time and action Gen. 12. 2. and 13. 16. onely what before was promised is now confirmed by an Oath as a Testimony of that singular respect which God had to Abraham and to this heroical instance of Faith and Obedience and hast not with-held thy son thine onely son 17 That in blessing I will bless thee and in multiplying I will multiply thy seed as the stars of the heaven and as the sand which is upon the sea †Heb. lip shore and thy seed shall possess the gate f i. e. The City by an usual Synecdoche as Deut. 12. 15. and 18. 6. all the Cities and consequently the Country adjacent gate for gates The sense is they shall subdue their Enemies For the gates of Cities were the places both of jurisdiction or judicature Deut. 21. 19. and 22. 15. Amos 5. 12 15. Zech. 8. 16. and of fortification and chief strength in War Iudg. 5. 8. Psal. 147. 13. Isa. 22. 7. Ezek. 21. 22. And this promise was fulfilled both literally in Israels conquest of Canaan in David Solomon c. and spiritually in Christ Psal. 110. 1 2 3. of his enemies 18 * Chap. 12. 3. and 18. 18. Acts 3. 25. Gal. 3. 8. And in thy seed shall all the nations of the Earth be blessed because thou hast obeyed my voice 19 So Abraham returned unto his young men and they rose up and went together to Beer-sheba and Abraham dwelt at Beer-sheba 20 And it came to pass after these things that it was told Abraham saying Behold * Chap. 11. 29. Milcah she hath also born children unto thy brother Nahor g This narration and Genealogy is added for Rebekahs sake and to make way for the following relation 21 Huz his first-born and Buz h From whom descended as some conceive Elihu the Buzite Iob 32. 2. his brother and Kemuel the father of Aram i So called possibly because he dwelt amongst the Syrians as Iacob for the same reason was called a Syrian Deut. 26. 5. But there was another more antient Aram from whom the Syrians descended Gen. 10. 22. 22 And Chesed and Hazo and Pildash and Jidlaph and Bethuel 23 And Bethuel begat * Called Rom. 9. 10. Rebecca Rebekah k Afterwards Isaac's Wife Chap. 24. these eight Milcah did bear to Nahor Abrahams brother 24 And his concubine l
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
friend with Pharaoh in this and upon all other occasions and we will be Pharaohs servants * To manage his land for him upon the terms which thou hast proposed 26 And Joseph made it a law over the land of Egypt unto this day that Pharaoh should have the fifth part f That the propriety of the land should be Pharaohs and that in token thereof the people should pay the fifth part of the products of it to Pharaoh except the land of the ‖ Or Princes Priests only which became not Pharaohs 27 And Israel dwelt in the land of Egypt in the country of Goshen and they had possessions g i. e. Lands not for the dominion or propriety of them for that rested in Pharaoh but for the use and profit of them for their present subsistence therein and grew and multiplyed exceedingly 28 And Jacob lived in the land of Egypt seventeen years so †Heb. the days of the years of his life the whole age of Jacob was an hundred fourty and seven years 29 And the time drew â—…igh that Israel must die and he called his son Joseph and said unto him If now I have found grace in thy sight * chap. 24. 2. put I pray thee thy hand under my thigh h i. e. Swear to me as ver 31. that thou wilt do what I am now desiring of thee See the notes on Gen. 24. 2. He requires this not out of any distrust of Iosephs promise but partly as a more solemn protestation of his right to and affection for that promised land partly as a motive to all his children to have their minds and hearts there even when their bodies were in Egypt and partly to give Ioseph an argument and excuse to Pharaoh that he might more willingly permit Ioseph to fulfil his fathers desire because of his own oath and deal i Or that thou wilt deal as the Hebrew Vau joyned with the future tense is elsewhere used as Psal. 24. 7. and 35. 24. and 51. 15. kindly and truly k Kindly in promising and truly in performing thy promise with me * See chap. 50 25. bury me not I pray thee in Egypt 30 But I will lie with my fathers l Abraham and Isaac in Canaan See Gen. 23. 19. and 25. 9. and 35. 29. Which he desired not so much for himself as knowing that wherever he was buried he should rise to Glory as for his children to shew his own and confirm their faith in Gods promise of Canaan to discover his high valuation of that land not onely for it self but as it was a type and pledge of the heavenly inheritance to keep his childrens minds and hearts loose from Egypt a place of so much sin and danger and fixed upon Canaan that they might be more willing to go thither when God called them by vertue of that inclination which is in most persons to be buried with their Fathers and in the mean time to declare his detestation of Idolaters with whom he would have no communion either in life as far as he could avoid it or in the place of burial and on the contrary to profess his communion with his godly Ancestours by his desire to be joyned with them in burial And for the same reasons Ioseph desired the translation of his bones thither Gen. 50. 25. and thou shalt carry me out of Egypt and bury me in their burying-place and he said I will do as thou hast said 31 And he said Swear unto me and he sware unto him And * Heb. 11. 21. Israel bowed himself m Not to Ioseph who being now not upon his throne nor amongst the Egyptians but in his fathers house was doubtless more ready to pay that reverence as he did chap. 48. 12. than to receive veneration from him which he owed to his father but to God who is here to be understood as he is in the same phrase 1 King 1. 47. whom with this gesture he worshipped and praised as for the promise of Canaan and the assurance which he had now received from Ioseph of his being buried there so for all his favours to him and to Ioseph and by him to all his family upon the beds head n Iacob at this time was bed-rid through age and infirmity but being now to give God solemn thanks though the words and manner of it be not here expressed he raised himself and sâ—…t upon the head or uppermost part of his bed as he did also Gen. 48. 2. that he might express his reverence to God as much as he could by bowing when he could not do it as much as he would being unable to do it kneeling Others for bed read staff the discussion whereof I refer unto its proper place Heb. 11. 21. CHAP. XLVIII 1 AND it came to pass after these things that one told Joseph Behold thy father is sick and he took with him his two sons a To obtain his venerable and religious fathers blessing for them Manasseh and Ephraim 2 And one told Jacob and said Behold thy son Joseph cometh unto thee and Israel strengthned himself b He got new strength his spirits being quickned and refreshed by the tidings of Iosephs approach and he put forth all the strength which he had and sate upon the bed 3 And Jacob said unto Joseph God Almighty appeared unto me at * chap. 28. 13. and 35. 6. Luz in the land of Canaan and blessed me 4 And said unto me Behold I will make thee fruitful and multiply thee and I will †Heb. make thee a multitude of peoples make of thee a multitude of people and will give this land to thy seed after thee for an evelasting possession 5 And now thy * chap. 41. 50. and 46. 20. Iosh. 13. 7. two sons Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee into Egypt are mine c By Adoption I shall own them as if they were my immediate children and each of them shall have equal share both in my present estate and future inheritance of Canaan with the rest of my children Thus Iacob transfers the double portion which was the right of the first-born from which Reuben by his transgression fell Gen. 49. 4. upon Ioseph 1 Chron. 5. 1. as Reuben and Simeon d Which two he names as the eldest who if any might seem to claim a greater priviledge than the rest they shall be mine 6 And thy issue which thou begettest after them shall be thine e Shall be reputed as thy children and my grandchildren and shall not have any distinct share in my present or future inheritance but shall have a part of their brethrens lot in such manner and proportion as thou shalt think fit or as their succeeding Parents or Governours shall determine But it doth not appear nor doth Scripture any where mention that Ioseph had any other sons
is As thy name signifies praise Gen. 29. 35. So shalt thou have praise or honour from thy brethren He alludes to his name and to the occasion of it but with an elegant variation Thou art deservedly called Iudah not onely because thy mother praised God for thee but also because thy brethren shall praise and bless thee for the reasons here following But this as also the other blessings or predictions do not so much declare the state of Iudah or the rest in their own persons as in their posterity thy hand shall be in the neck s i. e. Thou shalt overthrow and subdue them This was fulfilled in part Iudg. 1. 1 2 4. and 3. 9 10. but more fully in David 2 Sam. 8. 1. and Solomon 1 Chro. 22. 9. and most eminently though spiritually in Christ. The phrase is taken either 1. From the practice of warriors who use to assault their enemies in that part that they may throw them down at their feet of which see Iob 15. 26. and 16. 12. Or 2. from the custom of conquerors who are said to put the yokes upon the necks of the conquered See Gen. 27. 40. Deut. 28. 48. Isa. 10. 27. Jer. 27. 8. and 28. 14. of thine enemies * 1 Chro. 5. 2. thy fathers children t i. e. All thy brethren and my posterity he â—…aith not thy mothers children for his sons had divers mothers shall bowe down before thee u i. e. Shall own thee as their superiour and lord upon whom â—… have devolved this part of the right of the first-born By this and the following words we plainly see that these blessings and predictions were not distributed according to Jacobs affections and inclinations for then Judah should never have been advanced above his worthily beloved Joseph but by the direction of Gods spirit 9 Judah is a lions whelp x i. e. Is as a lions whelp or as a young lion for courage and strength and terrour to his enemies The particle as is here wanting as also ver 14 17 21 22. and in many other places as Psal. 11. 1. and 12. 6. and 22. 6. c. And he is rightly compared first to a lions whelp then to an old lion to signifie the growth of that Tribe in strength and interest and that from small beginnings and a precedency of order onely Judg. 1. 1 2. it should ascend to the height of honour and power and happiness in David and especially in the Messiah who should conquer all nations from the prey my son thou art gone up y Having taken the prey i. e. conquered thine enemies thou art gone up in triumph or gone up i. e. grown greater and higher after thy victories as the manner is Or he alludes to the Lions which usually dwell in mountains as diverse writers observe and come down to prey in the valleys and when they have got their prey they go up to their habitations and so shall Judah do he z A change of the person very frequent in Prophetical writings as we shall oâ—…t have occasion to note hereafter * Num. 23. 24. and 24. 9. stooped down he couched a When he hath taken the prey he doth not convey it away to his den with haste and speed for fear the enemy should return and overtake him but like a lion he stoops down to feed upon his prey and coucheth or lieth down securely to rest himself after he hath eaten it without the lest fear of any enemy as it is observed of him Isa. 31. 4. Judahs conquests shall not be interrupted or followed with ill successes and defeats or overthrows afterward as it frequently happens in the course of War but he shall quietly possess his spoils and after the bloody Wars to which he will be forced shall enjoy a sweet peace and tranquillity which his posterity did 1 King 4. 25. as a lion and as an old lion b Of rather a grown lion not a decrepit and impotent Lion but one come to his full strength who shall rouse him up c Who shall presume or dare to disturb or provoke him All shall fear him and seek peace with him 10 The Scepter d i. e. The dominion or government which is oft 〈◊〉 preded by this word as Numb 24. 17. Psal. 45 â—… Isa. 14. 5. Ezek. 19. 11 14. Aâ—…s 1. 5 8. Zâ—… 10. 11. because it is an ensign of government Eâ—…th 4. 11. So it is a figure called a Metonymy of the sign then which nothing more frequent The sence is That superiority or dominion over his brethren which I said he should obtain ver 8. he shall keep it shall not depart from him Others the Tribe as the word 〈◊〉 〈◊〉 1 Sam. 1â—… 19 20 21. 1 King 11 32 c So the sence is this Whereas the other Tribes shall be captivated dispersed and confounded the Tribe of Judah shall be kept entire and distinct until Christ come This is a great and important truth and a singular demonstration of the all-dâ—…sposing providence of God and of the truth and divine authority of the Scriptures but it seems not to be the meaning of this place 1. because both the foregoing and following words do evidently speak of Iudahs power and greatness and particularly this Shebâ—…t or Scâ—…pter is explained and restrained by the following 〈◊〉 2. because this renders the phrase improper and absurd for the Tribe had not departed from Iudah nor had they ceased to be a Tribe if the other Tribes had been mixed with them in their land as indeed they were sometimes See 2 Chron. 11. 16. 3. because this is not peculiar to the Tribe of Judah for in this sence the tribe did not depart from Lâ—…vi nay that tribe was kept more distinct than that of Judah thus also the tribe did not depart from Benjamin as appears from Ezra 1. 5. and 10. 9. Nehem. 11. 4. Nay it is questionable whether in this sence the Tribe departed from any of the other Tribes not onely because there is a distinct mention of the several Tribes Ezek. 48. which was written after the dispersion and supposed confusion of the other Tribes and which speaks of the times after the coming of the Messiah but also because of the great care which the Israelites generally took in distinguishing not onely their Tribes but their several families in exact genealogies of which we have many proofs and instances as 1 Chron. 4. 33. and 5 1 7 17. and 7. 7 9 40. and 9. 1 22 and Ezra 2. 62. and 8. 1 3. Nehem. 7. 5 64. The Jews indeed have another device to avoid the force of this Text. They say Shebet signifies a rod to wit a rod of correction as the word is taken Prov. 22. 15. And so they say the sence is The tyrannical Scepter or the rod of the oppressour shall not cease or depart from Israel till the Messiah come who shall save them from all their oppressours and enemies
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
beast they shall surely be put to death their blood shall be upon them 17 * chap. 18. 9 Deut. 27. 23. And if a man shall take his sister his fathers daughter or his mothers daughter and see her nakedness x Seeing is here understood either 1. properly and so God would cut off the occasions of further filthiness Or rather 2. improperly for touching her or lying with her for 1. the sence of seeing is oâ—…t put for other sences as for hearing Ger 42. 1. compared with Act. 7. 12. Exod. 2â—… 18. Rev. 1. 12. and for touching as Ioh. 2â—… 25 29. 2. that act is expressed by words parallel to this of seeing as by 〈◊〉 or discovering and by knowing Gen. 4. 1. 3. so it is directly explained in the following words 〈◊〉 〈◊〉 uncovered 〈◊〉 〈◊〉 〈◊〉 which manifestly signifies lying with her â—… it is not probable that an equal punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dest sight and to the highest act of filthiness 5. nor seems there to be any reason why this crime should be restrained to this rather than to any other relations when it was as great yea a greater crime in some other relations and she see his nakedness it is a wicked thing and they shall be cut off in the sight of their people y i. e. Publickly for the terrour and caution of others he hath uncovered his sisters nakedness he shall bear his iniquity 18 * chap. 18. 19. See ch 15. 24. And if a man shall lie with a woman z Wittingly and willingly See on Lev. 15. 24. and 18. 19. having her sickness a i. e. her monethly infirmity and shall uncover her nakedness he hath †Heb. made naked discovered her fountain b Or her issue Thus the fountain of blood in Mark 5. 29. is the issue of blood Luk. 8. 44. the fountain put for the stream the cause for the effect which is common and she hath uncovered the fountain of her blood and both of them shall be cut off from among their people 19 * ch 18. 12 13. And thou shalt not uncover the nakedness of thy mothers sister nor of thy fathers sister for he uncovereth his near kin they shall bear their iniquity 20 * chap. 18. 14. And iâ—… a man shall lie with his uncles wife he hath uncovered his uncles nakedness they shall bear their sin they shall die childless c i. e. Either shall be speedily cut off ere they can have a child by that incestuous conjunction that the remembrance of the fact may be blotted out or if this seem a less crime than most of the former incestuous mixtures because the relation is more remote and therefore the Magistrate shall forbear to punish it with death yet they shall either have no children from such an unlawful bed or their children shall die before them Hos. 9. 11 12. or shall not be reputed their genuine children but bastards and therefore excluded from the congregation of the Lord Deut. 23. 2. 21 * chap. 18. 16. And if a man shall take his brothers wife d Except in the case allowed by God Deut. 25. 5. it is †Heb. a separation an unclean thing e An abominable thing like the uncleanness of a menstruous woman which is oft expressed by this word Heb a separation or removing i. e. a thing deserving separation or exclusion from society with others or a thing to be removed out of sight or out of the world he hath uncovered his brothers nakedness they shall be childless 22 Ye shall therefore keep all my †chap. 18. 26. statutes and all my judgments and do them that the land whither I bring you to dwell therein * chap. 18. 25. spue you not out 23 And ye shall not walk in the manners of the nation which I cast out before you for they committed all these things and * Deut. 9. 5. therefore I abhorred them 24 But I have said unto you Ye shall inherit their land and I will give it unto you to possess it a land that floweth with milk and honey I am the LORD your God which have separated you from other people f By my special grace and favour vouchsafed to you above all people in glorious and miraculous works wrought for you and among you and in ordinances and other singular priviledges and blessings imparted to you all which calls for your special love and service 25 * chap. 11. 2. Deut. 14. 4. Ye shall therefore put difference between clean beasts and unclean and between unclean fowls and clean and ye shall not make your souls abominable by beast or by fowl or by any manner of living thing that ‖ Or moveth creepeth on the ground which I have separated from you as unclean g i. e. As things which by my sentence I have made unclean and which you must avoid as such 26 And ye shall be holy unto me * Verse 7. chap. 19. 2. Peâ—… 1. 1â—… 1 for I the LORD am holy and have severed you from other people that ye should be mine 27 * Deut. 1â—… 10 11. 1 Sam 28. 7 8. A man also or woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones their blood shall be upon them CHAP. XXI 1 AND the LORD said unto Moses Speak unto the priests the sons of Aaron and say unto them * Ezek. 44. 25. There shall none be defiled for the dead a To wit by touching of the dead body or abiding in the same house with it or assisting at his funerals or eating of the funeral feast The reason of this law is evident because by such pollution they were excluded from converse with men to whom by their function they were to be serviceable upon all occasions and from the handling of holy things Num. 6. 6. and 19. 11 14 16. Deut. 26. 14. Hos. 9. 4. And God would hereby teach them and in them all successive Ministers of holy things that they ought so entirely to give themselves to the service of God that they ought to renounce all expressions of natural affections and all worldly employments so far as they are impediments to the discharge of their holy services See Lev. 10. 3 7. Deut. 33. 9. Mat. 8. 22. Hereby also God would beget in the people a greater reverence to the Priestly function and oblige the Priests to a greater degree of strictness and purity than other men among his people 2 But for his kin that is near unto him b Under which general expression his wife seems to be comprehended though she be not expressed in the following instances because from the mention of others more remote it was easie to gather that so near a relation was not excluded And hence it is noted as a peculiar and extraordinary case that Ezekiel who was a
Isa. 64. 8. O thou who art the preserver of men and of their spirits the Lord of spirits Iob 12. 10. who as thou maist justly destroy this people so thou canst preserve whom thou pleasest the father of spirits Heb. 12. 9. O deal mercifully with thy own children the searcher of spirits thou canst distinguish between those who have maliciously raised this tumult and those whose ignorance and simple credulity hath made them a prey to crafty seducers of all flesh u i. e. Of all mankind the word flesh is oft put for men as Gen. 6. 13. Iob 12. 10. Isa. 40. 5 6. Ezek. 20. 48. and 21. 4 5. shall one man x To wit Korah the ringleader of this sedition sin and wilt thou be wroth with all the congregation 23 And the LORD spake unto Moses saying 24 Speak unto the congregation y Whom for your sakes I will spare upon the condition here following saying Get ye up from about the tabernacle of Korah Dathan and Abiram z And On too who is mentioned ver 1. though some think he desisted and repented and therefore is not now mentioned 25 And Moses rose up and went unto Dathan and Abiram a Because they refused to come to him he goes to them to their cost and the elders of Israel b The 70 rulers whom he carried with him for the greater solemnity of the action and for his own better vindication because he lay under such calumnies and to encourage them in their work notwithstanding the obstinate and intractable nature of the people they were to govern followed him 26 And he spake unto the congregation saying Depart I pray you from the tents of these wicked men c Shew your dislike of them and their wicked ways by a speedy removal of your persons and tents from about them and touch nothing of theirs d Because they and all that was theirs was under a curse and therefore not to be touched See Deut. 13. 16 17. lest ye be consumed in all their sins e Least being guilty of their sins you perish together with them 27 So they gat up from the tabernacle of Korah Dathan and Abiram f Whose tents were not far asunder being both on the south-side of the Tabernacle as appears from Numb 2. 10. and 3. 29. on every side and Dathan and Abiram came out and stood in the door of their tents g An argument of their foolish confidence pride and impudence obstinacy and impenitency whereby they declared that they neither feared God nor reverenced man and made themselves ripe for the approaching judgment and their wives and their sons and their little children 28 And Moses said Hereby ye shall know that the LORD hath sent me to do all these works h To wit which I have done and for which I am traduced by these and such like wicked men as the bringing of the people out of Egypt the conducting of them through and the keeping of them so long in the wilderness the exercising of power and authority among and over them giving of laws to them as about other things so concerning the Priesthood which is the ground of the present quarrel and that which vexeth them most that when they were upon the borders of Canaan and ready to enter in I should cause them to go back into this vast howling wilderness and fix them there for forty years for I have not done them †Gr. of my self chap. 24. 13. Josh. 5. 19 30. and 8. 28. and 12. 49. of mine own mind i By pretending or usurping an authority which God gave me not by feigning words or messages from God to establish my own inventions and to comply with my own will or lust or interest as I am now accused to have done For this phrase see Numb 24. 13. Ezek. 13. 2. 29 If these men die †Heb. at every 〈◊〉 〈◊〉 the common death of all men k i. e. By a natural death or if they be visited after the visitation of all men l i. e. By plague or sword or some usual judgment then the LORD hath not sent me m i. e. I am content that you take me for an impostour falsly pretending to be sent of God This he might well say because he was inspired by God to say this and infallibly assured by God that this should be done 30 But if the LORD †Heb. 〈◊〉 a 〈◊〉 make a new thing n i. e. Do such a work as was never heard before and the earth open her mouth and swallow them up with all that appertain unto them and they go down quick †Heb. into â—…ll into the pit o i. e. Into the grave which God thereby makes The Hebrew word Schâ—…ol sometimes signifies hell and sometimes the grave as Gen. 37. 35. Psal 55. 15. then ye shall understand that these men have provoked the LORD p By making his words and works to be nothing but my devices and artifices 31 * chap. 26. 10. â—…d 27. 3. â—…eut 11. 6. â—…al 106. 17. And it came to pass as he had made an end of speaking all these words that the ground clave asunder that was under them 32 And the earth opened her mouth and swallowed them up and their houses and * See ver 17. â—…ap 26. 11. all the men that appertained unto Korah q i. e. All his family which were there women children and servants but his sons who were spared Numb 26. 11 58. 1 Chron. 6. 22 37. were absent either upon some service of the Tabernacle or upon some other occasion God so ordering it by his providence either because they disliked their fathers act or upon Moses his intercession for them or for some other reason This expression may seem to intimate that Korah himself was not here but that he continued with his 250 men before the Lord ver 18 19. where they were waiting for Gods decision of the controversâ—…e nor is it probable that their chief captain would desert them and leave them standing there without an head especially when Aaron his great adversary abode there still and did not go with Moses to Dathan c. ver 25. And Korah may seem to have been consumed with those 250. ver 35. though he be not mentioned there but is easily understood both by comparing that verse with ver 16 17 18. and from the nature of the thing it self there being no cause of doubt but that destruction which beâ—…el the accessaries did much more involve the principal And so much is intimated ver 40. that no stranger come near to offer incense before the Lord that he be not as Korah and as his company i. e. destroyed as they were by fire from the Lord. And when the Psalmist relates this history Psal. 106. the earths swallowing them up is confined to Dathan and Abiram ver 17. and for all the rest of
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
that * Josh. 8. 32. thou shalt set thee up great stones and plaister them with plaister b For conveniency of writing upon them 3 And thou shalt write upon them all the words of this law c Either 1. all the words of this book of Deuteronomy But that seems too large for this place Or 2. the blessings and curses here following But they are mentioned as a different thing Or 3. the law properly so called i. e. the sum and substance of the precepts or laws of Moses especially such as were moral and general as may be guessed from the following part of the chapter where the curses pronounced against all that confirm not all the words of this law to do them are particularly applied unto the transgressours of moral laws onely ver 15 16 c. And especially the Decalogue which oft goes under that name Compare Ios. 8. 32. c. when thou art passed over that thou mayest go in unto the land which the LORD thy God giveth thee a land that floweth with milk and hony as the LORD God of thy fathers hath promised thee 4 Therefore it shall be when ye are gone over Jordan that ye shall set up these stones which I command you this day in mount Ebal ‖ The mount of cursing Here the law is written to signify that a curse was due to the violatours of it and that no man could expect justification or blessing from the works of the law by the sentence whereof all men are justly accursed as being all guilty of the transgression of it in one kind and degree or other Here the sacrifices are to be offered to shew that there is no way to be delivered from this curse but by the blood of Christ which all these sacrifices did typifie and by Christs being made a curse for us Gal. 3. 13. and thou shalt plaister them with plaister 5 And there thou shalt build an altar unto the LORD thy God an altar of stones * Exod. 20. 25 Josh. 8. 31. thou shalt not lift up any iron tool upon them 6 Thou shalt build the altar of the LORD thy God of whole stones d i. e Rough not hewed nor polished and thou shalt offer burnt-offerings thereon unto the LORD thy God 7 And thou shalt offer peace-offerings and shalt eat there and rejoyce before the LORD thy God 8 And thou shalt write upon the stones all the words of this law very plainly e So as to be easily read by all 9 And Moses and the priests the Levites spake unto all Israel saying Take heed and hearken O Israel this day thou art become the people of the LORD f By thy solemn renewing of thy covenant with me thy God 10 Thou shalt therefore obey the voice of the LORD thy God and do his commandments and his statutes which I command thee this day 11 And Moses charged the people the same day saying 12 These shall stand upon mount Gerizzim g Obj. In Ios. 8. 33. they stood over against mount Gerizim Ans. 1. Both are true they who stood upon the one mount stood over against the other 2. These words may be rendered beside or near to as the Hebrew al oft signifies mount Gerizim which might be over against it to â—…less the people h Whence it appears that the blessings also were pronounced as well as the curses though they be not here mentioned See Ios. 8. 33. when ye are come over Jordan Simeon and Levi and Judah and Issachar and Joseph and Benjamin i All these were the children of the free-women Leah and Rachel to shew both the dignity of the blessings above the curses and that the blessings belong onely to those that are Evangelically such as this is expounded and applied Gal. 4. 22 c. even to those that receive the Spirit of adoption and liberty Ioseph is here put for both his sons and tribes Manasseh and Ephraim which are here reckoned as one tribe because Levi is here numbred but when Levi is omitted as it is where the division of the land is made there Manasseh and Ephraim pass for two tribes 13 And * chap. 11. â—… these shall stand upon mount Ebal †Heb. â—…r â—… cursing to curse k He saith to bless the people ver 12. but here onely to curse not expressing whom either because he was loath to mention the people as objects of the curse or because he presumed and hoped that though some particular persons might deserve the curse yet the generality of the people would keep out of the reach of it or to intimate that though the blessing was peculiar to the people of Israel yet the curse was indefinite and common to all nations as may appear from the particular sins here numbred which are such as made the Gentiles guilty and abominable to God as is elsewhere affirmed See Lev. 18. 28. Reuben Gad and Asher and Zebulun Dan and Naphtali l Four of these are the children of the bondwomen to shew that the curse belongs to those of servile and disingenuous spirits and carriages to God With these are joyned Reuben who by his shameful sin fell from his dignity Gen. 49. 4. and Zabulon as the youngest of Leahs children who was necessarily to be joyned with those that the numbers might be equal 14 And * Dan. 9. 11. the Levites m i. e. Some of the Levites to wit the Priests which bare the Ark as it is expressed Ios. 8. 33. for the body of the Levites stood upon mount Gerizim v. 12. But these stood in the valley between Gerizim and Ebal looking towards the one or the other mountain as they pronounced either the blessings or the curses as may be gathered from Ios. 8. 33. shall speak and say unto all the men of Israel with a loud voice n So as they might be heard by a great number of the people by whom the rest were informed and directed by some signal when they should answer 15 * Exod. 20. â—… 23. and 34. 1â—… Lev. 19. 4. Cursed be the man that maketh any graven or molten image o Under this particular he understands all the gross violations of the first Table as under the following branches he comprehends all other sins against the second Table as is manifest from hence that there are other sins not here mentioned which are as sinful as these and will as certainly expose a man to the curse as any of the rest an abomination unto the LORD the work of the hands of the craftsmen and p Or although as that particle sometimes signifies putteth it in a secret place q He takes special notice of such partly to shew the folly of those men who think to hide their sins by this means and partly to deter men from such practises which men could not see nor punish by making them their own condemners and executioners and all the people shall
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
And it came to pass when he made mention of the ark of God that he fell from off the seat backward c Being so oppressed with Grief and Astonishment that he had no Strength left to support him by the side of the gate d To wit the Gate of the City which was most convenient for the speedy understanding of all Occurrences and his neck brake and he died for he was an old man and heavy e Old and therefore weak and apt to fall Heavy and therefore his fall more dangerous and pernicious and he had judged Israel f He was their Supreme Governor both in Civils and Spirituals forty years 19 ¶ And his daughter in law Phinehas wife was with child near ‖ Or to cry out to be delivered and when she heard the tidings that the ark of God was taken and that her father in law and her husband were dead she bowed her self and travelled for her pains ‡ Heb. were turned came upon her g To wit before her time which is oft the effect of great Terrors both in Women and in other Creatures Psal. 29. 9. 20 And about the time of her death the women that stood by her said unto her Fear not for thou hast born a son But she answered not ‡ Heb. set not her heart neither did she regard it h Being overwhelmed with Sorrow and so uncapable of Comfort 21 And she named the child ‖ That is Where is the glory Ichabod saying ‖ Or There is no glory * Chap. 14 3. The glory i i. e. The glorious Type and assurance of Gods presence the Ark which is oft called Gods Glory as Psal. 26. 8. and 78. 61. Isa. 64. 11. and which was the great safeguard and Ornament of Israel which they could glory in above all other Nations is departed from Israel because the ark of God was taken and because of her father in law and her husband 22 And she said The glory is departed from Israel for the ark of God is taken k This is repeated to shew her Piety and that the Publick and Spiritual loss lay heavier upon her spirit than her Personal or Domestick Calamity CHAP. V. AND the Philistines took the ark of God a Quest. Why were not they immediately killed who touched the Ark as afterwards Uzzah was 2 Sam. 6. 7. Ans. First Because the Sin of the Philistines was not so great because the Law forbidding this was not given or at least was not known to them whereas Uzzah's Fact was a transgression and that of a known Law Secondly Because God designed to reserve the Philistines for a more publick and more shameful punishment which had been prevented by this and brought it from Eben-Ezer b Where they found it in the Camp of the Israelites chap. 4. 1. unto Ashdod c Called also Azotus whither they brought it either because it was the first City in their way or rather because it was a great and famous City and most eminent for the worship of their great God Dagon 2 When the Philistines took the ark of God they brought it into the house of Dagon and set it by Dagon d Either First Out of respect to it that it might be worshipped together with Dagon Or rather Secondly By way of reproach and contempt of it as a Spoil and Trophy set there to the honour of Dagon to whom doubtless they Ascribed this Victory as they did a former Iudg. 16. 23. And though they had some reverence for the Ark before chap. 4. 7 c. Yet that was certainly much diminished by their success against Israel not withstanding the presence and help of the Ark. 3 ¶ And when they of Ashdod e i. e. The Priests of Dagon arose early on the morrow f Either to worship Dagon according to their manner or being curious and greedy to know whether the Neighbourhood of the Ark to Dagon had made any alteration in either of them that if Dagon had received any Damage they might if possibly they could repair it before it came to the Peoples knowledge as indeed they did to prevent their contempt of that Idol by which the Priests had all their reputation and advantage behold Dagon was fallen upon his face to the earth before the ark of the LORD and they took Dagon and set him in his place again g Supposing or pretending that his fall was wholly casual 4 And when they arose early on the morrow morning behold Dagon was fallen upon his face to the ground before the ark of the LORD and the head of Dagon and both the palms of his hands were cut off h The head is the Seat of Wisdom the Hands the Instruments of Action both are cut off to shew that he had neither Wisdom nor Strength to Defend himself nor his worshippers Thus the Priests by concealing Dagon's shame before make it more evident and infamous upon the threshold onely ‖ Or the fishy part the stump of Dagon i Heb. Only Dagon i. e. that part of it from which it was called Dagon to wit the Fishy part for Dag in Hebrew signifies a Fish And hence their Opinion seems most probable that this Idol of Dagon had in its upper parts an human shape and in its lower parts the Form of a Fish for such was the Form of divers of the Heathen gods and particularly of a god of the Phoenicians under which Name the Philistines are comprehended as Diodorus Siculus and Lucian both witness though they call it by another Name was left to him k Or upon it i. e. upon the Threshold there the Trunk abode in the place where it fell but the Head and Hands being violently cut off were slung to distant and several places 5 Therefore neither the priests of Dagon nor any that come into Dagons house tread on the threshold ‡ Of the Temple of l Out of a Religious reverence supposing this place to be Sanctified by the touch of their god who first fell here and being broken here touched it more thoroughly than he did other parts This Superstition of theirs was Noted and Censured long after Zephan 1. 9. Herein they manifested their stupendious Folly both in making a perpetual Monument of their own and Idols shame which in all reason they should rather have buried in eternal Oblivion and in turning a 〈◊〉 and certain Argument of Contempt into an occasion of further Veneration Dagon in Ashdod unto this day m When this History was Written which if Written by Samuel towards the end of his Life was a sufficient ground for this expression this Superstitious usage having then continued for many Years 6 But the hand of the LORD was heavy upon them of Ashdod n For their Incorrigibleness by the foregoing Documents and he destroyed them o Partly by wasting their Land chap. 6. 5. and partly
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
the very same word is rendred chap. 13. 16. and that was the fittest place for Watch-men of Benjamin looked and behold the multitude c â—…e wit of that Numerous Host of the Philistines melted away d i. e. were strangely and suddenly dispersed and put to Flight and they went on beating down one another e Either 1. accidentally through hasty Flight Or 2. with Design to destroy one another as the Authors or Abettors of the present Calamity Possibly God blinded their Eyes or their Minds that they could not distinguish Friends from Foes Compare Iudg. 7. 22. 2 King 6. 18 c. 2 Chron. 20. 23. 17 Then said Saul unto the people that were with him Number now and see who is gone from us f For he probably supposed that not onely Ionathan but also some considerable number of his Army 〈◊〉 and that by them that Slaughter was made And when they had numbred behold Jonathan and his armour-bearer were not there 18 And Saul said unto Ahiah Bring hither the ark of God g That the Priest may put on the Ephod and may enquire of the Lord before the Ark what the occasion of this Tumult among our Enemies is and what we shall do for the ark of God was at that time with the children of Israel h To wit in the Camp whither sometimes it was brought as 1 Sam. 4. 5. And now the rather partly because it was now in an unsetled condition and without the Tabernacle and therefore easily removed from place to place and partly because Saul thought to compensate Samuel's absence with the presence of the Ark. 19 ¶ And it came to pass while Saul talked unto the priest that the ‖ Or. 〈◊〉 noise that was in the host of the Philistines went on and increased and Saul said unto the priest Withdraw thine hand i Trouble not thy self in putting on the Breast-plate with the Ephod to enquire of God for I now plainly discern the matter the business calls not for Prayer but for Action But if it did so there was the more need of Gods direction and blessing that they might act with more success Herein therefore he shews his Impatience in waiting upon God his Hypocrisie in pretending to Religion and yet his Prophaneness in neglecting and despising it 20 And Saul and all the people that were with him ‡ Heb were cried together assembled themselves and they came to the battel and behold * Judg. 7. 2â—… 2 Chron. â—…0 23. every mans sword was against his fellow k The Philistines slew one another which might come either from mistake of which see on v. 16. Or from mutual Jealousies and Passions to which God could easily dispose them and there was a very great discomfiture 21 Moreover the Hebrews that were with the Philistines before that time which went up with them into the camp l Either by constraint as Servants or in Policy to gain their favour and protection from the countrey round about even they also turned to be with the Israelites that were with Saul and Jonathan 22 Likewise all the men of Israel which * Chap. 13 6. had hid themselves in mount Ephraim when they heard that the Philistines fled even they also followed hard after them in the battel 23 So the LORD saved Israel that day and the battel m i. e. The Warriers who were engaged in the Battel and were Pursuing and Fighting with the Philistines passed over unto Beth-aven 24 ¶ And the men of Israel were distressed n With Hunger and Weakness and Faintness thence arising and all by reason of the following Oath that day for Saul had adjured the people saying Cursed be the man that eateth any food until evening that I may be avenged on mine enemies o As Sauls inâ—…mion was good namely to Execute Vengeance upon Gods and his Enemies so the matter of the Obligation was not simply and in it self Unlawful if it had not been so rigorous in excluding all Food without any exception of Cases of Necessity and in obliging the People to it under pain of a Curse and an accursed Death v. 38 39 44. which was a Punishment far exceeding the Fault so none of the people tasted any food p Partly in obedience to the Kings Command and partly for fear of the Curse 25 And all they of the land q Heb. all the land i. e. The People of the Land as it is explained below v. 30. and so the word is taken Gen. 41. 57. All the Israelites who were with Saul came to a wood and there was honey upon the ground 26 And when the people were come into the wood behold the honey dropped r It hath been observed by many Travellers and Writers That Bees do oft-times settle themselves and make their Hives and Honey in the Trunks of Trees or Clefts of Rocks or Holes of the Earth and this in divers Countries but eminently in this of Canaan as may be gathered from Deut. 32. 13. Psal. 81. 16. whence it was called a land flowing with milk and honey but no man put his hand to his mouth for the people feared the oath 27 But Jonathan heard not s Being then absent and in pursuit of the Philistines divers of the Israelites having joyned themselves with him v. 21. when his father charged the people with the oath wherefore he put forth the end of the rod that was in his hand and dipt it in an honey comb and put his hand to his mouth and his eyes were enlightned t He was refreshed and recovered his lost Spirits whereof part went into his Optick Nerves and so cleared his sight which was much darkned by Famine as is usual 28 Then answered one of the people u Who came along with Saul whose Forces were now united with Ionathan's and said Thy father straitly charged the people with an oath saying Cursed be the man that eateth any food this day And the people were ‖ Or weary saint 29 Then said Jonathan My father hath troubled the land x i. e. The people of the Land the whole Army whom by this rash Oath he hath greatly injured The Zeal of defending himself makes him run into the other Extream of accusing his Father and that before the People whom by this means he might have stirred up to a Sedition see I pray you how mine eyes have been enlightned because I tasted a little of this honey 30 How much more if hapily the people had eaten freely to day of the spoil of their enemies which they sound for had there not been now a much greater slaughter among the Philistines 31 And they smote the Philistines that day from Michmash to Ajalon y Either that in Dan Ios. 19. 42. Or rather that in Iudah 2 Chron. 11. 10. and the people were very faint 32 And the people flew upon the spoil z To wit at
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
God of my rock in him will I trust he is my shield and the horn of my salvation my high tower and my refuge my saviour thou savest me from violence 4 I will call on the LORD who is worthy to be praised so shall I be saved from mine enemies 5 When the ‖ Or pangs waves of death compassed me the floods of ‡ Heb. Belial ungodly men made me afraid 6 The ‖ Or cords sorrows of hell compassed me about the sâ—…ares of death prevented me 7 In my distress I called upon the LORD and cried to my God and he did hear my voice out of his temple and my cry did enter into his ears 8 Then the earth shook and trembled the foundations of heaven moved and shook because he was wroth 9 There went up a smoke ‡ Heb. by out of his nostrils and fire out of his mouth devoured coals were kindled by it 10 He bowed the heavens also and came down and darkness was under his feet 11 And he rode upon a cherub and did flie and he was seen upon the wings of the wind 12 And he made darkness pavilions round about him ‡ Heb. binding of waters dark waters and thick clouds of the skies 13 Through the brightness before him were coals of fire kindled 14 The LORD thundred from heaven and the most High uttered his voice 15 And he sent out arrows and scattered them lightning and discomfited them 16 And the chanels of the sea appeared the foundations of the world were discovered at the rebuking of the LORD at the blast of the breath of his nostrils 17 He sent from above he took me he drew me out of ‖ Or great many waters 18 He delivered me from my strong enemy and from them that hated me for they were too strong for me 19 They prevented me in the day of my calamity but the LORD was my stay 20 He brought me forth also into a large place he delivered me because he delighted in me 21 The LORD rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me 22 For I have kept the ways of the LORD and have not wickedly departed from my God 23 For all his judgments were before me and as for his statutes I did not depart from them 24 I was also ‖ Or perfect upright ‡ Heb. to him before him and have kept my self from mine iniquity 25 Therefore the LORD hath recompensed me according to my righteousness according to my cleanness ‡ Heb. before his eyes in his eye-sight 26 With the merciful thou wilt shew thy self merciful and with the upright man thou wilt shew thy self upright 27 With the pure thou wilt shew thy self pure and with the froward thou wilt ‖ Or wrestle Psal. 18. 20. shew thy self unsavoury 28 And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them down 29 For thou art my ‖ Or candle lamp O LORD and the LORD will lighten my darkness 30 For by thee I have ‖ Or broken a troop run through a troop by my God have I leaped over a wall 31 As for God his way is perfect the word of the LORD is ‖ Or refined tried he is a buckler to all them that trust in him 32 For who is God save the LORD and who is a rock save our God 33 God is my strength and power and he ‡ Heb. riddeth or looseth maketh my way perfect 34 He ‡ Heb. equalleth maketh my feet like hinds feet and setteth me upon my high places 35 He teacheth my hands ‡ Heb. for the war to war so that a bow of steel is broken by mine arms 36 Thou hast also given me the shield of thy salvation and ‡ Heb. thy hearkning to me So Gr. thy gentleness hath ‡ Heb. multiplied me made me great 37 Thou hast enlarged my steps under me so that my ‡ Heb. ankles feet did not slip 38 I have pursued mine enemies and destroyed them and turned not again until I had consumed them 39 And I have consumed them and wounded them that they could not arise yea they are fallen under my feet 40 For thou hast girded me with strength to battel them that rose up against me hast thou ‡ Heb. caused to bow subdued under me 41 Thou hast also given me the necks of mine enemies that I might destroy them that hate me 42 They looked but there was none to save even unto the LORD but he answered them not 43 Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad 44 Thou also hast delivered me from the strivings of my people thou hast kept me to be head of the heathen a people which I knew not shall serve me 45 ‡ Heb. sons of the stranger Strangers shall ‖ Or yield feigned obedience ‡ Heb. lie submit themselves unto me assoon as they hear they shall be obedient unto me 46 Strangers shall fade away and they shall be afraid out of their close places 47 The LORD liveth and blessed be my rock and exalted be the God of the rock of my salvation 48 It is God that ‡ Heb. giveth avengement for me avengeth me and that bringeth down the people under me 49 And that bringeth me forth from mine enemies thou also hast lifted me up on high above them that rose up against me thou hast delivered me from the violent man 50 Therefore I will give thanks unto thee O LORD among * Rom. 15. 9. the heathen and I will sing praises unto thy name 51 He is the tower of salvation for his king and sheweth mercy to his anointed unto David and * Chap. 7. 12. to his seed for evermore CHAP. XXIII NOw these be the last words of David a Not simply the last that he spoke but some of the last uttered in his last days upon the approach of his death or the last which he spake by the Spirit of God assisting and directing him in an extraordinary manner David the son of Jesse said and the man who was raised up on high b Advanced from an obscure Family and Estate to the Kingdom the anointed of the God of Jacob c Whom though despised by Men and rejected by his own Brethren God himself singled out from all his Fathers House and out of all the Families and Tribes of Israel and anointed to be King and the sweet psalmist of Israel d Or sweet or delightful or amiable in the Songs of Israel Either First As the object of them he whom the people of Israel mentioned in their Songs with joy and praise as when they Sung Saul hath slain his thousands and David his ten thousands and many others which doubtless they made and Sung concerning him upon
it was most evident that this man was appointed by God to Destruction as is here said But Ahab was so far from punishing this Blasphemer that he doth not so much as Rebuke him but Treats him like a Friend and a Brother dismisseth him upon easie terms and takes his Word for the performance and takes not the least care for the Reparation of God's Honour but onely for the Amplification of his own Power and thy people for his people t Quest. Why were the People punished for Ahab's Sin Answ. 1. Because Ahab was punished in the loss of his People 2. The people were punished for their own Sins which were many and great though God took this occasion to Inflict it 3. The great injury and mischief hereby done to â—…is own people who by this most foolish and wicked act were exposed to all those Rapines and Slaughters which Benhadad either did commit or might have committed against them afterwards of which consequently Ahab was guilty And it must be considered That all the Israelites were the Lords peculiar people nor did their Apostacy from God deprive God of his right and the Kings of Israel and Iudah had these committed to them in way of Trust to be Governed and Protected by them And therefore Ahab for this gross breach of his Trust was justly liable though not to the Censures of his People yet to the hand of God who was his King and Governour 43 And the King of Israel went to his house heavy and displeased u Not for his Sin but for the sad Effects of it upon himself and people which he might confidently expect having had many experiences that God did not suffer the words of his Prophets to fall to the ground and came to Samaria CHAP. XXI AND it came to pass after these things that Naboth the Jezreelite had a vineyard which was in Jezreel a Where one of Ahab's Palaces was as the other was in Samaria hard by the palace of Ahab king of Samaria 2 And Ahab spake unto Naboth saying Give me thy * 1 Sam. 8. 14. vineyard that I may have it for a garden of herbs because it is near unto my house and I will give thee for it a better vineyard than it or if it ‡ Heb. be good in thine eyes seem good to thee I will give thee the worth of it in money 3 And Naboth said to Ahab the LORD forbid it me that I should give the inheritance of my fathers unto thee b For God hath expresly and for divers weighty reasons forbidden the alienation of Lands from the Tribes and Families to which they were allotted Levit. 25. 15 23 25. Numb 36. 7. Ezek. 46. 18. And although these might have been alienated till the Jubilee yet he durst not â—…ell it to the King for that time because he supposed that if once it came into the Kings hand especially to be made a Garden of Pleasure and affixed to his Palace neither he nor his Posterity could ever recover it again and so he should both offend God and wrong his Posterity which being as it seems a Pious Man he durst not do 4 And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him for he had said I will not give thee the inheritance of my fathers and he laid him down upon his bed and turned away his face c From the Light and Company which either then were with him or might come to him to the Wall as Hezekiah did under a like Dejection of Spirit Isa. 38. 2. and would eat no bread d Refused to eat meat in his usual time 5 ¶ But Jezebel his wife came to him and said unto him Why is thy spirit so sad that thou earest no bread 6 And he said unto her Because I spake unto Naboth the Jezreelite and said unto him Give me thy vineyard for money or else if it please thee I will give thee another vineyard for it and he answered I will not give thee my vineyard 7 And Jezebel his wife said unto him Doest thou now govern the kingdom of Israel e Art thou fit to be King that canst put up such Affronts from thy Subjects and hast not the Courage to use thy Absolute Power to dispose of them and theirs as seemeth good unto thee arise and eat bread and let thine heart be merry I will give thee the vineyard of Naboth the Jezreelite 8 So she wrote letters in Ahabs name and sealed them with his seal and sent the letters unto the elders and to the nobles f Whom she very well knew to be fit for her purpose that were in his city g i. e. In Iezreel So she seeks to destroy him with a pretence of Justice and with as little reflection upon Ahab as might be dwelling with Naboth 9 And she wrote in the letters saying Proclaim a fast h To remove all suspition of hatred or evil design in Ahab and to beget a good opinion of him amongst his people as if his afflictions had done him good and as if he were grown zealous for Gods Honour and careful of his Peoples welfare and therefore desirous to prevent the further displeasure of God against his City and Kingdom and in order thereunto to enquire into all those sins which provoked God against them and effectually to purge them out and set Naboth ‡ Heb. in the top of the people on high i In a scaffold or some other high-place where Malefactors were usually and fitly placed that they might be seen and their Defence heard by all the People among the people 10 And set two men sons of Belial before him to bear witness against him saying Thou didst ‡ Heb. bless So Gr. Job 2. 5 9. * Act. 6. 11. blaspheme k Heb. Bless Blessing is put for cursing and blaspheming as Iob 1. 5. and 2. 9. so also here as is apparent because his blessing God and the king had been no Crime It is a Figure called Euphemismus God would have Blasphemy so much abhorred that it should not easily and unnecessarily be named by its proper name Compare Psal. 16. 4. God and the king and then carry him out l To the place where Malefactors were punished which was out of the City Lev. 24. 23. Ios. 7. 24. Mar. 15. 20. Heb. 13. 12. partly to shew that they were unworthy of all humane society and abhorred by all the people and partly because the place where they were killed was thereby ceremonially polluted and * â—…ev 24. 14. stone him m The proper punishment of Blasphemers Lev. 24. 15 16. that he may die n As one that Cursed his God and his Political Father his King See Exod. 21. 17. and 22. 28. 11 And the men of his city even the elders and the nobles who were the inhabitants in his city did as Jezebel had sent unto
and his Angels sitting in the third Heaven but that he saw a representation of the Divine Presence in the Air attended with good and bad Angels standing by him f In the posture of Ministers to receive and execute his Commands on his right hand and on his left 20 And the LORD said Who shall ‖ Or deceive perswade Ahab g This is not to be grosly understood as if God did ask and take counsel from his Creatures or were at a loss to find out an expedient to accomplish his own Will did consider several ways and then close with that which upon debate appeared to be best all which it is ridiculous to imagine concerning a God of perfect and infinite knowledge but onely to bring down Divine things to our shallow capacities and to express the various means which God hath to execute his own Designs that he may go up and fall at Ramoth-gilead And one said on this manner and another said on that manner 21 And there came forth a spirit h An evil spirit came out of the knot or company of them standing possibly on the left had and presented himself before the Throne as having something to say to the Lord. and stood before the LORD and said I will perswade him 22 And the LORD said unto him Wherewith And he said I will go forth and I will be a lying spirit in the mouth of all his prophets k I will inspire a lye into the minds and mouths of his Prophets And he said * Judg. 9. 23. Thou shalt perswade him and prevail also l I will give them up into thy hands and blind their minds and leave them to their own ignorance and wickedness which will certainly lead them into dreadful mistakes go forth and do so m This is not a command but onely a permission which is oft expressed in the Imperative Mood as 1 Sam. 16. 10. Matth. 8. 22. Ioh. 13. 27. I will not hinder thee from tempting them nor give them Grace to withstand their temptation whereby thou maist be assured of success 23 Now therefore behold the LORD hath put a lying spirit in the mouth of all these thy prophets and the LORD hath spoken evil concerning thee 24 But Zedekiah the son of Chenaanah n The chief of the false Prophets who was much in the Kings favour upon which he now presumed went near and smote Micaiah on the cheek o In way of contempt and scorn Iob 16. 10. Ier. 20. 2. Lament 3. 30. Mark 14. 65. and said * 2 Câ—… 18. 〈◊〉 Which way went the spirit of the LORD from me to speak unto thee p i. e. In what manner went it Forasmuch as I and my Brethren have consulted the Lord and answered in his Name and have the same spirit which thon pretendest to have and not a lying spirit as thou dost falsly and maliciously affirm How is it possible that the same spirit should tell us one thing and thee the quite contrary 25 And Micaiah said Behold thou shalt see in that day when thou shalt go ‖ Or from chamber to chamber into ‡ Heb. a chamber in a chamber an inner chamber to hide thy self q Out of a just fear and expectation of the deserved punishment of a false Prophet and of the great Author and Abettor of this pernicious War and of Ahab's destruction 26 And the king of Israel said Take Micaiah and carry him back r To wit into Prison where it seems he was before shut up for so the Lords Prophets were used by Ahab And some think he was the deliverer of that unwelcome message â—…hap 20. 41 42. unto Amon the governour of the city and to Joash the kings son 27 And say Thus saith the king Put this fellow in the prison and feed him with bread of affliction and with water of affliction s i. e. With a very course and sparing Diet whereby he may be onely supported to endure his torment See Deut. 16. 3. 2 Chr. 18. 26. Isa. 30. 20. until I come in peace t Until I return in triumph which I doubt not I shall do in spight of all his malicious suggestions to the contrary and then I shall call him to an account for all his lyes and impudence 28 And Micaiah said If thou return at all in peace the LORD hath not spoken by me u I acknowledge my self to be an Impostor and to deserve Death And he said x i. e. Micaiah the person last named being assured of the truth of his Prophecy calls all the people to be witnesses of it Hearken O people every one of you 29 So the king of Israel and Jehoshaphat the king of Judah y Who though a good man yet was easily deceived in this matter partly because Micaiah was a person unknown to him and both he and the other Prophets pretending to give their answer in the Name of the Lord it seemed hard to him to determine the controversy which onely the event could decide and therefore it is no wonder if he was overborn by the vast disproportion of 400 Prophets to one and by his Relation and Obligation and Affection to Ahab and partly because the War was Just and Lawful to recover his own rights which the Syrian King unjustly detained from him went up to Ramoth-gilead 30 And the king of Israel said unto Jehoshaphat ‖ Or when he was to disguise himself and enter into the battel I will disguise my self z i. e. Put off my Imperial habit that the Syrians may not know me and direct their main Force against me which they will assuredly endeavour as knowing that this War proceedeth from me and is likely to die with me and then thou shalt see that this Man is a false Prophet and I shall have the success which I desire and expect notwithstanding all his presages and enter into the battel but put thou on thy robes a Thy Royal Robes which thou maist do without any danger because thou art not the object either of the Syrians rage or of this false Prophecy And the king of Israel disguised himself and went into the battel 31 But the king of Syria commanded his thirty and two captains that had rule over his chariots b And the men that fought from them or with them i. e. his whole Army Possibly the Chariots and the whole Army were distributed into thirty two several parts and each Captain ruled those Chariots and Soldiers attending upon them which fell to his share saying Fight neither with small nor great save onely with the king of Israel c This he ordered either in Policy truly supposing this to be the best way to put an end to the War or with design to take him Prisoner that thereby he might wipe out the stain of his own Captivity and recover the honour and advantage which then he lost or
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
against the Holy Ghost That they might be guilty of many other hainous Crimes which God and the Prophet knew and were guilty of Idolatry which by Gods Law deserved death that the Idolatrous Parents were punished in their Children and that if any of these Children were more innocent and ignorant of what they said God might have Mercy upon their Souls and then this death was not a misery but a real blessing to them that they were taken away from that wicked and Idolatrous Education which was most likely to expose them not onely to Temporal but to an Eternal destruction in the Name of the LORD m Not from any carnal or revengeful passion but by the motion of Gods Spirit and by Gods command and commission as appears by Gods concurrence with him Which God did partly for the terror and caution of all other Idolaters and prophane persons who abounded in that place partly to vindicate the Honour and maintain the Authority of his Prophets and particularly of Elisha now especially in the beginning of his Sacred Ministry And this did beget such a confidence in Elisha that he durst venture to go into Bethel after this was done and such a terror in the Bethelites that they durst not avenge themselves of him and there came forth two she-bears n Possibly robbed of their Whelps and therefore more fierce Prov. 17. 12. Hos. 13. 8. but certainly acted by an extraordinary fury which God raised in them for this purpose out of the wood and tare forty and two children o This Hebrew word signifies not onely young Children but those also who are grown up to maturity as Gen. 32. 22. and 34. 4. and 37. 30. Ruth 1. 5. of them 25 And he went from thence to mount Carmel p Partly to decline the fury of the People of Bethel partly that he might retire himself from men and converse more freely with God and so fit himself more for the discharge of his employment and partly that he might visit the Sons of the Prophets who lived in that place or near it and from thence he returned to Samaria q By the direction of Gods Spirit for the service which he did chap. 3. 11 c. CHAP. III. NOw Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah a Quest. How can this be true when Ahaziah Iehoram's predecessor who Reigned two Years began his Reign in Iehoshaphat's 17th Year 1 King 22. 51 Ans. Either Ahaziah Reigned the greatest part of two Years to wit of the 17th and 18th Years of Iehoshaphat parts of Years being oft called years in the computation of times both in Scripture and other Authors and Iehoram began his Reign towards the end of his 18th Year or Ahaziah Reigned part of this two Years with his Father and the rest after him and reigned twelve years 2 And he wrought evil in the sight of the LORD but not like his father and like his mother for he put away the ‡ Heb. 〈◊〉 image of Baal * 1 King 16. 31 32. that his father had made b Not from any principle of Conscience for that would have reached the Calves also but either because he was startled at the dreadful Judgments of God inflicted upon his Father and Brother for Baal-worship or because he needed Gods help to subdue the Moabites which he knew Baal could not do or to gratify Iehoshaphat whose help he meant to crave which he knew he should never obtain without this and for this reason it seems Iezabel was willing to connive at it as a trick of State 3 Nevertheless he cleaved unto the sins of Jeroboam c i. e. The worship of the Calves which all the Kings of Israel kept up as a Wall of partition between their Subjects and those of Iudah Thus he shews that his Religion was over-ruled by his Interest and Policy the son of Nebat which made Israel to sin he departed not therefrom 4 ¶ And Mesha king of Moab was a sheep-master d A man of great wealth which in those times and places consisted much in Cattel which enabled and emboldned him to Rebel against his Sovereign Lord. and rendred unto the king of Israel an hundred thousand lambs and an hundred thousand rams with the wool 5 But it came to pass when * Ahab was dead that the king of Moab rebelled e See of this ch 1. 1. It is here repeated to make way for the following Story Ahaziah did not attempt the recovery of Moab either because he was a man of a low spirit and courage or because his Sickness or the shortness of his Reign gave not opportunity for it against the king of Israel 6 ¶ And king Jehoram went out of Samaria f To some place appointed for the Rendezvous of his people the same time and numbred all Israel g To wit such as were fit for War 7 And he went and sent to Jehoshaphat the king of Judah saying The king of Moab hath rebelled against me wilt thou go with me against Moab to battel and he said I will go up I am as thou art my people as thy people and my horses as thy horses h Of which see on 1 King 22. 4. He joyns with him in this War partly because the War was very just in it self and convenient for Iehoshaphat both in the general that Rebels and Revolters should be chastised and suppressed lest the example should pass into his Dominions and the Edomites should be hereby encouraged to revolt from him as they did from his Son and in particular that the Moabites should be humbled who had with others Invaded his Land before this time 2 Chron. 20. 1. and might do so again if they were not brought low for which a fair opportunity was now offered to him and partly because Iehoram had reformed some things and Iehoshaphat hoped by this means to engage him to proceed further in that work 8 And he i Either Iehoshaphat or rather Ioram for the following answer may seem to be Iehoshaphat's said Which way shall we go up And he answered The way through the wilderness of Edom k Which though it was much the longer way yet they thought it best partly to secure the King or Vice-Roy of Edom of whom they might have some suspition from that passage 2 Chron. 20. 22. and to carry both him and his Soldiers along with them into the War both to get their assistance and to prevent them from making a War of diversion against Iudah whilst Iehoshaphat was engaged against Moab and partly that they might invade Moab on their weakest side and where they least expected them God also thus disposed their hearts to make way for the following miracle 9 So the king of Israel went and the king of Judah and the king of Edom l i. e. The Vice-Roy under Iehoshaphat 1 King 22. 47.
king of Judah the son of Jehoash the son of Ahaziah at Beth-shemesh and came to Jerusalem x Commanding entrance in Amaziah's name and with his consent which he durst not deny and brake down the wall of Jerusalem from the gate of Ephraim y Which led to Ephraim unto the corner-gate four hundred cubits z Which was done partly in scorn and contempt and partly that he might re-enter and re-take it if they should attempt to renew the War 14 And he took all the gold and silver and all the vessels that were found in the house of the LORD and in the treasures of the kings house and hostages a To assure their peaceable carriage towards him and returned to Samaria b He did not keep Ierusalem nor seek to gain the possession and dominion of that Kingdom partly because he thought he could not keep it considering the difficulty he found in keeping his own from such potent and near Enemies as the Syrians were and the great affection which 〈◊〉 Iudah bare to David's House and partly because God so inclined his heart that he might make good his promue to David and his Family 15 ¶ Now the rest of the acts of Jehoash which he did and his might and how he fought with Amaziah king of Judah are they not written in the book of the chronicles of the kings of Israel 16 And Jehoash slept with his fathers and was buried in Samaria with the kings of Israel and Jeroboam his son reigned in his stead 17 ¶ And Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz king of Israel fifteen years 18 And the rest of the acts of Amaziah are they not written in the book of the chronicles of the kings of Judah 19 Now * 2 Chr. 25 27. they i. e. The People or the Princes and chief men among them possibly those whose Sons he had delivered up as Hostages to Iehoash with the connivence if not approbation of the People as appears because the desigâ—… was carried on openly and steddily and irresistibly as the following words shew made a conspiracy against him in Jerusalem and he fled to Lachish c A strong City in Iudah towards the Philistines Of which see Ios. 10. 31. and 15. 39. 2 King 19. â—… but they sent after him d Either secret Murderers or rather bands of Soldiers for this Rebellion was carried on by strong hand and open force Compare 2 King 12. 20. and 15. 10 15. to Lachish and slew him there 20 And they brought him on horses e Or with horses to wit in a Chariot and he was buried at Jerusalem with his fathers in the city of David 21 ¶ And all the people of Judah took * Chap. 15. 13. 2 Chron. 26. 1. he is called Uzziah Azariah which was sixteen years old and made him king in stead of his father Amaziah f Which they did either in opposition to the conspirators or to shew their affection to the House of David and that their quarrel was onely personal against Amaziah whom they looked upon as the Author of all their late Calamites This Azariah is called Uzziah 2 King 15. 30. 2 Chron. 26. 1. both names signifying the same thing for substance that Gods help and this Gods strength 22 He built Elath g i. e. Repaired and Fortified it for it was built before Deut. 2. 8. and restored it to Judah h From whom it had revolted with the rest of Edom in which Land this place was upon the Red-Sea after that the king i i. e. His Father Amaziah who did not perfect his Conquest of Edom but left some work for his Son slept with his fathers 23 ¶ In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria and reigned forty and one years 24 And he did that which was evil in the sight of the LORD he departed not from all the sins of Jeroboam the son of Nebat who made Israel to sin 25 He restored the coast of Israel from the entring of Haâ—…nath k Which was the Northern border of the Kingdom of Israel Numb 13. 21. and 34. 8. unto the sea of the plain l i. e. Unto the dead Sea which once was a goodly plain Gen. 13. 10. which was their Southern border according to the word of the LORD God of Israel which he spake by the hand of his servant * Matth. 22. 39 40. called Jonas Jonah m Or Ionas one of the small Prophets though this Prophecy of his be not Recorded there and thereâ—…re it is remembred here the son of Amittai the prophet which was of Gath-Hepher 26 For the LORD saw the affliction of Israel that it was very bitter n Whereby he was moved to pity and help them though they were an unworthy people for there was not any shut up nor any left o See of this Phrase on Deut. 32. 36. 1 King 14. 10. and 21. 21. nor any helper for Israel 27 And the LORD said not o i. e. Not yet he had not yet declared this as afterwards he did by the succeeding Prophets though not in those words See Hos. 1. 5 6 9. that he would blot out the name of Israel from under heaven but he saved them by the hand of Jeroboam the son of Joash 28 ¶ Now the rest of the acts of Jeroboam and all that he did and his might how he warred and how he recovered Damascus and Hamath which belonged to Judah ‡ For Israel p These were Cities of Syria but were taken from the Syrians by David and Solomon 2 Sam. 8. 6. 2 Chron. 8. 3. and probably by them incorporated with and added to the possessions of their own Tribe to which from that time they belonged but afterwards they were re-taken by the Syrians and were now recovered by this Ieroboam are they not written in the book of the chronicles of the kings of Israel 29 And Jeroboam slept with his fathers even with the kings of Israel and Zachariah his son reigned in his stead CHAP. XV. IN the twenty and seventh year of Jeroboam king of Israel a Quest. How can this be true seeing Amaziah the Father of this Azariah lived onely till the 15th Year of Ieroboam's Reign chap. 14. 2 23 Ans. This might be either First Because Ieroboam was made King by and Reigned with his Father eleven or twelve Years and afterwards Reigned alone and so there is a twofold beginning of his Kingdom by the former this was his 27 Year and by the later his 15th Year Or Secondly Because there was an inter-Reign for eleven or twelve Years in the Kingdom of Iudah either through the prevalency of that Faction which cut off Amaziah the Father and kept the Son out of his Kingdom or because Azariah was
Prisoners and either used as Slaves or sold them for such 22 For there fell down many slain because the war was of God r God put them upon it and mightily assisted them in it And they s i. e. That Party of these Tribes which went out to this War being 44760 men or part of them by the consent of the rest dwelt in their steads until the captivity t Of which 2 Kings 15. 29. and 17. 6. 23 And the children of the half-tribe of Manasseh u Having discoursed of the Reubenites v. 3 c. and next of the Gadites v. 11 c. he now comes to the Manassites dwelt in the land x i. e. In their Land to wit in the Northern part of the land beyond Iordan they increased from Bashan unto Baal-hermon and Senir and unto mount Hermon 24 And these were the heads of the house of their fathers even Epher and Ishi and Eliel and Azriel and Jeremiah and Hodaviah and Jahdiel mighty men of valour †Heb. as 〈◊〉 famous men and heads of the house of their fathers 25 And they transgressed against the God of their fathers and went a * 〈…〉 whoring after the gods of the people of the land whom God destroyed before them 26 And the God of Israel stirred up the spirit y He so governed his Counsels and Affections that he should bring his Forces against this People rather than others of * 〈…〉 Pul king of Assyria and the spirit of Tilgath-pilneser king of Assyria and he carried them away even the Reubenite and the Gadite and the half-tribe of Manasseh and brought them unto * 〈…〉 Halah and Habor and Hara and to the river Gozan z Of which places see 2 King 15. 17. unto this day CHAP. VI. 1 THe sons of Levi * 〈…〉 ‖ 〈…〉 Gershon Kohath and Merari 2 And the sons of Kohath Amram Izhar a Called also Amminadab v. 22. compare Exod. 6. 21. and Hebron and Uzziel 3 And the children of Amram Aaron and Moses and Miriam The sons also of Aaron * 〈…〉 Nadab and Abihu Eleazar and Ithamar 4 Eleazar begat Phinehas and Phinehas begat Abishua 5 And Abishua begat Bukki and Bukki begat Uzzi b In whose days it is supposed that the High-Priesthood was translated from Eleazars Family to Ithamars for some Cause now unknown in whose Line it continued for some Successions 6 And Uzzi begat Zerahiah and Zerahiah begat Merajoth 7 Merajoth begat Amariah and Amariah begat Ahitub 8 And * 2 Sam. â—… 1â—… Ahitub begat Zadok and * 2 Sam. 1â—… 〈◊〉 Zadok begat Ahimaaz 9 And Ahimaaz begat Azariah and Azariah begat Johanan 10 And Johanan begat Azariah * 〈…〉 he it is that executed the priests office c So did all the rest but it is implied that he did it worthily he filled his place and valiantly discharged his Office in Uzziahs time of which see 2 Chron. 26. 17 c. Or this he may relate to Iohanan otherwise called Iehojadaâ—… who is so highly commended for the good Service which he did to the House of God and of the King of whom see 2 Kings 11. †Heb. iâ—… the house in the * 〈…〉 temple that Solomon built d In Solomons Temple so called to distinguish it from the second Temple which was built or in building when these Books were written in Jerusalem 11 And * 〈…〉 Azariah begat Amariah and Amariah begat Ahitub 12 And Ahitub begat Zadok and Zadok begat ‖ 〈…〉 Shallum 13 And Shallum begat Hilkiah and Hilkiah begat Azariah 14 And Azariah begat * 〈…〉 Serajah e Who was slain by Nebuchadnezzar at Riblah 2 Kings 25. 18 21. and Serajah begat Jehozadak 15 And Jehozadak went into captivity * 〈…〉 when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar 16 The sons of Levi * 〈◊〉 6. 16. ‖ 〈…〉 Gershom Kohath and Merari f This he repeats as the Foundation of the following Genealogy of those Levites who were not Priests 17 And these be the names of the sons of Gershon Libni and Shimei 18 And the sons of Kohath were Amram and Izkar and Hebron and Uzziel 19 The sons of Merari Mahli and Mushi And these are the families of the Levites according to their fathers g Who are distinguished and named from their Fathers And the following Catalogue is thought to contain the successive Heads or Chiefs of their several Families until the Times of David by whom they were distributed into several Ranks or Courses 20 Of Gershom Libni his son Jahath his son * 〈…〉 Zimmah his son h i. e. His Grandson by his Son Shimei as appears from v. 42 43. the Names of Father and Son being oft used in Scripture of more remote Progenitors or Successors 21 ‖ 〈…〉 Joah his son ‖ 〈…〉 Iddo his son Zerah his son Jeaterai his son 22 The sons of Kohath ‖ 〈…〉 Amminadab his son Korah his son Assir his son 23 Elkanah his son and Ebiasaph his son and Affiâ—… his son 24 Tahath his son ‖ 〈…〉 Uriel i Called also Zephaniah v. 36. where also Uzziah here following is called Azariah his son ‖ Uzziah his son and ‖ 〈…〉 Shaul his son 25 And the sons of Elkanah k The Son of that Korah mentioned above v. 22. as is manifest by v. 35 36 37. and by Exod. 6. 23 24. * See 〈◊〉 35 1 Amasai and Abimoth 26 As for Elkanah l This was another Elkanah Son or Grandson of the former Elkanah and either the Son or Brother of Ahimoth last mentioned or of Amasai the sons of Elkanah ‖ 〈…〉 Zophai his son and Nahath m Called also Toah v. 34. and Tohu 1 Sam. 1. 1. his son 27 * 〈…〉 Eliab his son Jeroham his son Elkanali n The Father of the Prophet Samuel 1 Sam. 1. 1. who therefore follows here his son 28 And the sons of Samuel the first-born ‖ 〈◊〉 also 〈◊〉 ver 33. â—…am 8. 2. Vashni and Abiah 29 The sons of Merari Mahly Libni his son Shimei his son Uzza his son 30 Shimea his son Haggiah his son Asajah his son 31 And these o Whose Names here follow are they whom David set over the ‖ Heb. 〈◊〉 service p Heb. the Hands Hand put for 〈◊〉 or Service which is commonly performed by the Hand Thus God is frequently said to speak or command things by the Hand i. e. the Ministery of Moses Compare 2 Chron. 29. 27. of song in the house of the LORD after that the 〈◊〉 16. 1. ark had rest q Which was in Davids Time 2 Sam. 6. 17. 32 And they ministred before the dwelling-place of the tabernacle r Or the Tabernacle of the Tent as the same Hebrew words are translated Exod. 39. 32. 40 2
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
the son of Ur 36 Hepher the Mecherathite Ahijah the Pelonite 37 Hezro the Carmelite Naarai the son of Ezbai 38 Joel the brother of Nathan h Mibhar ‖ Or the 〈◊〉 the son of Haggeri q Either 1. the same who is called Iaal the son of Nathan of Zobah being possibly his brother by Birth and Nature and called his Son by adoption or right of succession to his Estate or called his brother at large for his near Kinsman and his son for his Nepheâ—… Or 2. Another who upon the death of the former was put in his stead 39 Zelek the Ammonite Naharai the Berothite the armour-bearer of Joab the son of Zerujah 40 Ira the Ithrite Gareb the Ithrite 41 Uriah the Hittite r The last of that Catalogue in 2 Sam. 23. 39. But here some others are added to the Number because though they were not of the Thirty yet they were Men of great Valour and Renown amongst Davids Commanders Zabad the son of Ahlai 42 Adina the son of Shiza the Reubenite a captain of the Reubenites and thirty s Thirty Captains who were under him as their Colonel with him 43 Hanan the son of Maacah and Joshaphat the Mithnite 44 Uzziah the Ashterathite Shama and Jehiel the sons of Hothan the Aroerite t So called possibly because his Station and Quarters were upon the River Aroer beyond Iordan being placed there for the Defence of those Parts 45 Jediael the ‖ 〈…〉 son of Shimri and Joha his brother the Tirzite 46 Eliel the Mahavite and Jerimai and Joshaviah the sons of Elnaam and Ithmah the Moabite u So called either because he was by Birth a Moabite though now proselyted to the True Religion or from some Eminent Service done by him against the Moabites as among the Romans Scipio was called Aâ—…atick and African because of his great Atchievements and Victories over those Parts and People 47 Eliel and Obed and Jaasiel the Mesobaite CHAP. XII 1 NOw * 1 Sam 27. 2 these are they that came to David to Ziklag †Heb. being shut up while he yet kept himself close a Or was shut up or shut out from his own Land and People for he speaks not of that time when he was shut up and hid himself in Caves in the Land of Iudah but when he was at Ziklag because of Saul the son of Kish and they were among the mighty men helpers of the war 2 They were armed with bows and could use both the right hand and the left b With like nimbleness and certainty Compare Iudge 3. 15. 20. 16. in hurling stones and shooting arrows out of a bow even of Sauls brethren of Benjamin c i. e. Of Sauls own Tribe who were moved hereunto by Gods Spirit and by the Conscience of their Duty to David to whom God had given the Crown in reversion and by their Observation of Gods departure from Saul and of his special presence with David and his gracious providence for him 3 The chief was Ahiezer then Joash the sons of ‖ Or Hasmaah Shemaah the Gibeathite and Jeziel and Pelet the sons of Azmaveth and Berachah and Jehu the Antothite 4 And Ismajah the Gibeonite a mighty man among the thirty and over the thirty d i. e. Who came attended with 30 valiant Benjamites and was their Leader and Commander and Jeremlah and Jahaziel and Johanan and Josabad the Gederathite 5 Eluzai and Jerimoth and Bealiah and Shemariah and Shephatiah the Haruphite 6 Elkanah and Jesiah and Azareel and Joezer and Jashobeam the Korhites 7 And Joelah and Zebadiah the sons of Jeroham of Gedor 8 And of the Gadite there separated themselves e From Saul to whom they had hitherto adhered and from their Brethren of their own Tribe who yet maintained Sauls cause and from their Families and the places where they lived from whom they went to David unto David into the hold to the wilderness f Or into the hold of the wilderness i. e. Either to the Cave of Adullam or Engedi or rather to Ziklag as appears from v. 1. which was in the Wilderness of Iudah which is here called the hold or the fortress which name is also given to the City of David 1 Chron. 11. 7. the Hebrew word being the same both here and there men of might and men †Heb. of the host of war fit for the battel that could handle shield and buckler whose faces were like the faces of lions g Who were full of Courage and by the Majesty and Fierceness of their Countenances terrified their Adversaries and were †Heb. as the roes upon the mountains to make hast as swift as the roes upon the mountains h As their very Looks daunted their Enemies and put them to flight so they could easily pursue and overtake and destroy them in their Flight 9 Ezer the first Obadiah the second Eliab the third 10 Mishmannah the fourth Jeremiah the fifth 11 Attai the sixth Eliel the seventh 12 Johanan the eighth Elzabud the ninth 13 Jeremiah the tenth Machbanai the eleventh 14 These were the sons of Gad captains of the host ‖ one of the least was over an hundred and †Heb. Or one that was least could resist an hundred and the greatest a thousand the greatest over a thousand i Not that they brought now so many men with them but either 1. they had hitherto been Captains or Colonels under Saul or in the established Militia or Bands of their Tribe Or 2. they were so afterwards under David who for their Valour and Fidelity thus advanced them 15 These are they that went over Jordan k To wit in Saul time when it seems the Enemies of the Israelites had made an Inâ—…oad and done some Mischiefs to the Israelites beyond Iordan to whose Help these then came in the first month when it had †Heb filled oâ—… overflown all his banks l As it commonly did about that time See Ios. 3. 15. 4. 18. Ier. 49. 19. This is noted either as a Description of the Time when this was done it being usual with Historians to note the Circumstances of great Actions or as an Aggravation of the Fact And possibly these being Men of great Nimbleness and Dexterity did swim over Iordan through their ardent Desire to help their Brethren and to fight with their Enemies and they put to flight all them of the vallies m i. e. The People that lived in the Valleys or Deserts beyond Iordan who as it seems when Saul was engaged against the Philistins took that Advantage to fall upon the Israelites beyond Iordan both toward the east and toward the west n Either 1. the People that lived more Eastward and remote from Iordan and those who lived more Westward or nearer to it Or 2. they made them fly several ways some Eastward some Westward as they saw the way open for them See Deut.
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
Jeduthun the sons of Jeduthun h Or his sons the construct Form being used before the absolute of which there are Examples in Scripture Ieduthun called by his Fathers Name Otherwise they are not six unless either Ieduthun their Father be included in that Number or Shimei mentioned v. 17. be one of them as many Learned Men think See the like 1 Chron. 24. 23. Gedaliah and ‖ Or Izri ver 11. Zeri and Jeshajah Hashabiah and Mattithiah ‖ with Shimei mentioned ver 17. six under the hands of their father Jeduthun who prophesied with a harp to give thanks and to praise the LORD 4 Of Heman the sons of Heman Bukkiah Mattaniah ‖ Or 〈◊〉 ver 18. Uzziel ‖ Or 〈◊〉 〈◊〉 ver 20. Shebuel and Jerimoth Hananiah Hanani Eliathah Giddalti and Romamtiezer Joshbekashah Mallothi Hothir and Mahazioth 5 All these were the sons of Heman the kings seer i Or Prophet which is the same thing 1 Sam. 9. 9. Either he was a Prophet as well as a Singer or he is thus called because he prophesied in the sence designed v. 1. And he is called the kings seer either because the King took special Delight in him or because he fiequently attended upon the King in his Palace executing his Sacred Office there while the rest were constantly employed in the Tabernacle in the ‖ Or 〈◊〉 words of God k i. e. To sing such Divine Songs as were inspired by God to the Prophets or Holy Men of God to lift up the horn l Either 1. Metaphorically to extol and praise God for exalting the horn i. e. the Power and Kingdom of David of which Phrase see Psal. 92. 10. 132. 17. Or rather 2. properly to praise God with the sound of a Trumpet as was usual as 2 Chron. 5. 12. 13. 12. or some other Musical Instrument made of Horn which being a Martial kind of Musick might be most grateful to Davids Martial Spirit though he was also skilled in other Instruments of Musick which he used in the House of God as is expressed in the next Verse And God gave to Heman fourteen sons and three daughters 6 All these were under the hands m i. e. Under his Direction as v. 2. of their father â—…or song in the house of God with cymbals psalteries and harps for the service of the house of God †Heb. by the hands of the king according to the kings order to Asaph Jeduthun and Heman n Heb. by the hands of the King and of Asaph Ieduthun and Heman i. e. According to the Kings Appointment and under the Conduct of Asaph Ieduthun and Heman 7 So the number of them with their brethren that were instructed in the songs of the LORD even all that were cunning o Who were so skilful that they were able to teach others was two hundred fourscore and eight p Which together with their Scholars make up the 4000 mentioned ch 23. 5. 8 And they cast lots ward against ward q i. e. A Ward or Rank or Course of Levites answerable to one of the Priests upon whom the Levites were to wait in their holy Ministrations ch 23. 28. as well the small as the great the teacher as the scholar r Without any respect to their difrent Ages or Abilities 9 Now the first lot came forth for Asaph to Joseph s i. e. For the Family of Asaph of which Ioseph was Here that Clause he his sons and his brethren were twelve is to be understood as it is expressed in all the following verses otherwise they do not make up that number of 288. mentioned v. 7. the second to Gedaliah who t Heb. he which word being here expresly is rightly understood and supplied in the rest with his brethren and his sons were twelve 10 The third to Zaccur he his sons and his brethren were twelve 11 The fourth to Izri he his sons and his brethren were twelve 12 The fifth to Nethaniah he his sons and his brethren were twelve 13 The sixth to Bukkiah he his sons and his brethren were twelve 14 The seventh to Jesharelah he his sons and his brethren were twelve 15 The eighth to Jeshajah he his sons and his brethren were twelve 16 The ninth to Mattaniah he his sons and his brethren were twelve 17 The tenth to Shimei he his sons and his brethren were twelve 18 The eleventh to Azareel he his sons and his brethren were twelve 19 The twelfth to Hashabiah he his sons and his brethren were twelve 20 The thirteenth to Shubael he his sons and his brethren were twelve 21 The fourteenth to Mattithiah he his sons and his brethren were twelve 22 The fifteenth to Jeremoth he his sons and his brethren were twelve 23 The sixteenth to Hananiah he his sons and his brethren were twelve 24 The seventeenth to Joshbekashah he his sons and his brethren were twelve 25 The eighteenth to Hanani he his sons and his brethren were twelve 26 The nineteenth to Mallothi he his sons and his brethren were twelve 27 The twentieth to Eliathah he his sons and his brethren were twelve 28 The one and twentieth to Hothir he his sons and his brethren were twelve 29 The two and twentieth to Giddalti he his sons and his brethren were twelve 30 The three and twentieth to Mahazioth he his sons and his brethren were twelve 31 The four and twentieth to Romamti-ezer he his sons and his brethren were twelve CHAP. XXVI 1 COncerning the divisions of the porters ‖ 〈…〉 Of the Korhites was ‖ 〈…〉 Meshelemiah the son of Kore of the sons of ‖ 〈…〉 Asaph a Not that Famous Asaph the Singer but another Asaph called also Ebiasaph ch 6. 37. 2 And the sons of Meshelemiah were Zechariah the first-born Jediael the second Zebadiah the third Jathniel the fourth 3 Elam the fifth Jehohanan the sixth Elioenai the seventh Moreover the sons of Obed-edom were Shemajah the first-born Jehozabad the second Joab the third and Sacar the fourth and Nethaneel the fifth 5 Ammiel the sixth Issachar the seventh Peulthaâ—… the eighth for God blessed ‖ 〈…〉 him b To wit with a numerous Posterity and other Blessings for his Respect and Affection to the Ark. See 2 Sam. 6. 11. 6 Also unto Shemajah his son were two sons born that ruled throughout the house of their fathers c That had the Command of their Brethren and Families being as some say Captains of Hundreds or of Thousands Of which see Exod. 18. 25. 2 King 11. 9. for they were mighty men of valour d This Clause is divers times mentioned because their Office required both Strength and Courage for they were to shut the Doors of the Temple one whereof was so great and weighty that in the second Temple it required the help of twenty men to open and shut it as Iosephus an Eye-witness reports They were also to keep the Guard and to keep
can skill to cut timber in Lebanon and behold my servants shall be with thy servants 9 Even to prepare me timber in abundance for the house which I am about to build shall be †Heb. great and wonderful wonderfully great h See the Notes on v. 5. 10 And behold I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat and twenty thousand measures of barley and twenty thousand baths of wine and twenty thousand baths of oyl 11 Then Huram the king of Tyre answered in writing which he sent to Solomon Because the LORD hath loved his people he hath made thee king over them 12 Huram said moreover Blessed be the LORD God of Israel that made heaven and earth who hath given to David the king a wise son †Heb. knowing prudence and understanding erdued with prudence and understanding that might build an house for the LORD and an house for his kingdom 13 And now I have sent a cunning man endued with understanding of Huram my fathers i i. e. Who was my Fathers Chief Workman Or Huram Abi a Man so called the Prefix Lamed being here onely a Note of the Accusative Case See more on ch â—… 16. 14 The son of a woman of the daughter of Dan k Of which see the Notes on 1 King 7. 14. and his father was a man of Tyre skilful to work in gold and in silver in brass in iron in stone and in timber in purple in blew and in fine linen and in crimson also to grave any manner of graving and to find out every device which shall be put to him with thy cunning men and with the cunning men of my lord l So he calls David here and Solomon in the next Verse either out of singular respect to their Greatness and true Worth or because he was indeed Tributary to them or at least his Country was nourished by their Country as it was afterwards Act. 12. 20. David thy father 15 Now therefore the wheat and the barley the oil and the wine which my lord hath spoken of let him send unto his servants 16 And we will cut wood out of Lebanon †Heb. 〈◊〉 to 〈◊〉 〈◊〉 need as much as thou shalt need and we will bring it to thee in flotes by sea to †Heb. 〈◊〉 Joppa and thou shalt carry it up to Jerusalem 17 * 1 Kin. 5. 1â—… 9. 〈◊〉 and ver 2. And Solomon numbred all †〈…〉 the strangers that were in the land of Israel after the numbring wherewith David his father had numbred them m For David had not onely numbred his own People for which he smarted 2 Sam. 24. but afterward he numbred the Strangers not out of Vanity but that Solomon might have a true Account of them and employ them about his Buildings as he saw fit Yet Solomon thought fit to number them again because Death might have made a considerable Alteration among them since Davids numbring of them and it behoved him to have an exact Account of them and they were found an hundred and fifty thousand and three thousand and six hundred 18 And he set * As it is ver 2. threescore and ten thousand of them to be bearers of burdens and fourscore thousand to be hewers in the mountains and three thousand and six hundred overseers to set the people a work CHAP. III. 1 THen * 1 Kin. 1 c. Solomon began to build the house of the LORD at Jerusalem in mount Moriah ‖ Or 〈◊〉 was 〈◊〉 if David 〈◊〉 where the LORD appeared unto David a Which Place the Lord had Consecrated by his gracious Appearance there 1 Chron. 21. 26. Or which was shewed unto David to wit to be the Place where the Temple should be built which God pointed out to him partly by his Appearance and principally by his Spirit suggesting this to David at that time his father in the place that David had prepared b By pulling down the Buildings which were upon it or near it by levelling the Ground and possibly by marking it out for the Temple and Courts the Dimensions whereof he very particularly and exactly understood by the Spirit of God in the threshing-floor c i. e. In the place where that Threshing-floor formerly stood of * 1 Chr. â—…1 〈◊〉 22. 1. ‖ Or 〈◊〉 2 Sam. 24. 25. Ornan the Jebusite 2 And he began to build in the second day of the second month d Of this Verse and the rest of this Chapter see my Notes on 1 King 6. in the fourth year of his reign 3 Now these are the things * 1 Kin. 6. 2. wherein Solomon was †Heb. 〈◊〉 instructed e Partly by his Father David and partly by the Spirit of God which inspired and guided him in the whole Work Or these were Solomons Foundations the Hebrew verb being put for the noun as it is elsewhere The Sence is These were the Measures of the Foundations upon which he intended to build the Temple for the building of the house of God The length by cubits after the first measure f i. e. According to the Measure of the first and ancient Cubit By which it is evident that there were Cubits of different sorts and sizes which also appears from Ezek. 40. 5. and 43. 13. But how big those Cubits were and how much larger than the common Cubits and whether this was the Cubit used by Moses in the building of the Tabernacle which seems most probable or some other and yet larger Cubit is not agreed among Learned Men and cannot now be exactly known nor is it of any great moment for us to know was threescore cubits and the breadth twenty cubits 4 And the * 〈…〉 porch that was in the front of the house the length of it was according to the breadth of the house twenty cubits and the height was an hundred and twenty g This being a kind of Turret to the Building The breadth of it here omitted is expressed to be ten Cubits 1 King 6. 3. and he overlaid it within with pure gold 5 And the greater house h i. e. The Holy Place which was thrice as large as the lesser house or the Holy of Holies which is called the most Holy House v. 8. See the notes on 1 Chron. 28. 11. he ceiled with fir-tree which he overlaid with †〈…〉 fine gold and set thereon palm-trees and chains 6 And he †〈…〉 garnished the house with precious stones †〈…〉 for beauty and the gold was gold of Parvaim i See the Notes on 1 King 9. 26 c. 7 He overlaid also the house the beams the posts and the walls thereof and the doors thereof with gold and graved cherubims on the walls 8 And he made the most holy house the length whereof was according to the breadth of the
host of a thousand thousand and three hundred chariots and came unto Maresha g A City upon and within the Borders of Judah Ios. 15. 44. 10 Then Asa went out against him and they set the battel in aray in the valley of Zephathah at Mareshah 11 And Asa cried unto the LORD his God and said LORD †Heb. it is not for 〈◊〉 to help amongst many him that hath no strength it is * 1 Sam. 14. 6. nothing with thee h i. e. Theâ—…e is no difference or no difficulty with thee to help whether with many or with them that have no power Help us O LORD our God for we rest on thee and in thy Name i By thy 〈◊〉 in confidence of thy Assistance and for the maintenance of thy Honour and Service and People we go against this multitude O LORD thou art our God let not ‖ Or mortal man man prevail against thee 12 So the LORD smote the Ethiopians before Asa and before Judah and the Ethiopians fled 13 And Asa and the people that were with him pursued them unto Gerar k A City of the Philistins who probably were Confederatâ—… with them in this Design and the Ethiopians were overthrown that they could not recover themselves for they were †Heb. broken destroyed before the LORD and before his host and they carried away very much spoil 14 And they smote all the cities round about Gerar l Partly because they had joyned with Zerah in this War and partly because the Ethiopians had sheltred a great part of the Remains of the Army in them for * Gen. 35. 5. Chap. 17. 10. the fear of the LORD came upon them and they spoiled all the cities for there was exceeding much spoil in them 15 They smote also the tents of cattel m i. e. The dwellers in Tents which were either a Part of Zerahs Company or joyned with them or had come along with them to furnish that Great Host with necessary Provisions which their Custom of dwelling in Tents made them more capable of doing and carried away sheep and camels in abundance and returned to Jerusalem CHAP. XV. 1 ANd the spirit of God came upon Azariah the son of Oded 2 And he went out †Heb. before Asa. to meet Asa and said unto him Hear ye me Asa and all Judah and Benjamin * Jam. 4. 8. The LORD is with you a To defend you against all your Enemies as now you have seen and you may hereafter expect if you persist in that good Course into which you are entred while ye be with him and if ye seek him he will be found of you but if ye forsake him he will forsake you b But let not this Victory make you presumptuous or self-confident for you are upon your good Behaviour and if you leave God he will leave and destroy you after he hath done you Good 3 Now for a long season * Ch. 12. 1. Israel hath been without the true God and without a teaching priest and without law c Heb. For many days have been to Israel without the true God c. i. e. They have long lived without the sound Knowledge and Worship of the True God The Prophet confirms his foregoing Exhortation and the Threatning annexed to it that if they forsook God he would forsake him from the usual manner of Gods dealing with Israel formerly and therefore in the same case they may expect the same usage Israel here mentioned and â—…ed as an Example is here understood either 1. Specially of the Ten Tribes distinguished by that name from the Kingdom of Judah whose Condition had been since Jeroboams Revolt and now wâ—…s such in some measure as is here described they having been 〈◊〉 still being without God and his True Worship and 〈◊〉 exposed to many Vexations and Wars and Miseries But theâ—…e hâ—…d not as yet turned unto God or sought him nor was God yet found of them as is said of this Israel v. 4. Nor had they as yet been exercised with those grievous and continual Vexations and Wars and mutual Destructions of which he here speaks v. 5 6. and which in succeeding times they felt For except that one Blow which they had from Aâ—…ijah ch 13. we read of none other great Miseries which befel them Or rather 2. Generally of the whole 〈◊〉 of Israel in former times and especially in the times of the Judges to which all that follows suits very well For then many times they were though not wholly and universally yet in a very great measure and for the generality of them without God and his Law and Teaching Priests as plainly 〈◊〉 from diveâ—…s Passages in the Book of the Judges and then indeed they were brought to all the Exigeâ—…cies and Calamities 〈◊〉 following then they had grievous Wars both Foreign and 〈◊〉 and then they did sometimes turn to the Lord aâ—…d 〈◊〉 him and he was found of them and did raise up Judges and Saviours to them of which see Iudg. 2. at large Iudg. 3. 9 15. 10. 10 c. 4 But when they d i. e. Israel mentioned v. 3. in their trouâ—…le did turn unto the LORD God of Israel and sought him he was found of them 5 And in those times e When Israel lived in the gross Neglect and Contempt of God and his Law and Worship there was no peace to him that went out nor to him that came in f Men could not go abroad about their private Occasions without great Danger as it was in the days of Shamgar Iudg. 5. 6. which is a good Comment upon this Text. but great vexations were upon all the inhabitants of the countries g Heb. of these Countries i. e. The divers Parts of the Land of Israel both within and without Jordan 6 And nation was †Heb. in 〈◊〉 destroyed of nation h i. e. One part of the People of Israel destroyed the other by Civil Wars of which see Instances Iudg. 9. 23 c. and 12. 1 c. As all the people of Israel are called a Nation so the several Tribes and Families of them are sometimes called Nations as Gen. 17. 4. Ezâ—…k 2. 3. Act. 4. 27. compared with Psal. 2. 1. and city of city for God did vex them with all adversity 7 Be ye strong therefore i Go on therefore Couragiously and Resolutely to maintain Gods Worship and to root out Idolatry as you have begun to do for this is the onely right Method of preserving your selves from such Calamities as your Predecessors have felt and let not your hands be weak k â—…e not discouraged with the Opposition which you may possibly meet with for your work shall be rewarded l What you do for God and for his Honour and Service shall not go unrequited 8 And when Asa heard these words and the prophecy of Oded the prophet m To wit
as need required besides those whom the king put in the fenced cities throughout all Judah CHAP. XVIII 1 NOw Jehoshaphat had riches and honour in abundance and joyned affinity with Ahab a For Joram his eldest Son married Athaliah Ahabs Daughter ch 21. 6. 2 King 8. 18. This Chapter is for substance the same with 1 King 22. where it is explained 2 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And †after certain years he went down to Ahab to Samaria and Ahab killed sheep and oxen for him in abundance and for the people that he had 〈◊〉 〈◊〉 with him and perswaded †him to go up with him to Ramoth-gilead 〈◊〉 〈◊〉 〈◊〉 3 And Ahab king of Israel said unto Jehoshaphat king of Judah Wilt thou go with me to Ramoth-Gilead And he answered him I am as thou 〈◊〉 and my people as thy people and we will be with thee in the war 4 And Jehoshaphat said unto the king of Israel Inquire I pray thee at the word of the LORD to day 5 Therefore the king of Israel gathered together of prophets four hundred men and said unto them Shall we go to Ramoth-gilead to battel or shall I forbear And they said Go up for God will deliver it into the kings hand 6 But Jehoshaphat said Is there not here a prophet of the LORD †〈◊〉 or 〈◊〉 besides b that we might inquiâ—…e of him 7 And the king of Israel said unto Jehoshaphat There is yet one man by whom we may enquire of the LORD but I hate him for he never prophesieth good unto me but always evil the same is Micajah the son of Jimla and Jehoshaphat said Let not the king say so 8 And the king of Israel called for one of his ‖ 〈◊〉 oâ—…ficers and said †〈◊〉 Fetch quickly Micajah the son of 〈◊〉 9 And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne clothed in their robes and they sat in a ‖ 〈◊〉 void place at the entring in of the gate of Samaria and all the prophets prophesied before them 10 And Zedekiah the son of Chenaanah had made him horns of iron and said Thus â—…aith the LORD With these thou shalt push Syria until 〈◊〉 〈◊〉 〈◊〉 they be consumed 11 And all the prophets prophesied so saying Go up to Ramoth gilead and prosper for the LORD shall deliver it into the hand of the king 12 And the messenger that went to call Miâ—…ajah spake to him saying Behold the words of the prophets declare good to the king ‖ with one assent let †Heb. with one 〈◊〉 thy word therefore I pray thee be like one of theirs and speak thou good 13 And Micajah said As the LORD liveth even what my God saith that will I speak 14 And when he was come to the king the king said unto him Micajah shall we go to Ramoth-gilead to â—…attel or shall I â—…orbear And he said Go ye up and prosper and they shall be delivered into your hand 15 And the king said to him How many times shall I adjure thee that thou say nothing but the truth to me in the Name of the LORD 16 Then he said I did see all Israel scattered upon the mountains as sheep that have no shepherd and the LORD said These have no master let them return therefore every man to his house in peace 17 And the king of Israel said to Jehoshaphat Did I not tell thee that he would not prophecy good unto me ‖ Or but for evil but evil 18 Again he said Therefore hear the word of the LORD I saw the LORD sitting upon his throne and all the host of heaven standing on his right hand and on his left 19 And the LORD said Who shall entice Ahab king of Israel that he may go up and fall at Ramoth-gilead and one spake saying after this manner and another saying after that manner 20 Then there came out a * Job 1. 6. spirit and stood before the LORD and said I will entice him And the LORD said unto him Wherewith 21 And he said I will go out and be a lying spirit in the mouth of all his prophets And the LORD said thou shalt entice him and thou shalt also prevail go out and do even so 22 Now therefore behold the LORD hath put a lying spirit in the mouth of these thy prophets and the LORD hath spoken evil against thee 23 Then Zedekiah the son of Chenaanah came near and smote Micajah upon the cheek and said which way went the spirit of the LORD from me to speak unto thee 24 And Micajah said Behold thou shalt see on that day when thou shalt go ‖ Or from chamber to chamber into †Heb. a chamber in a chamber an inner chamber to hide thy self 25 Then the king of Israel said Take ye Micajah and carry him back to Amon the governour of the city and to Joash the kings son 26 And say Thus saith the king Put this fellow in the prison and feed him with bread of affliction and with water of affliction until I return in peace 27 And Micajah said If thou certainly return in peace then hath not the LORD spoken by me And he said Hearken all ye people 28 So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead 20 And the king of Israel said to Jehoshaphat I will disguise my self and will go to the battel but put thou on thy robes So the king of Israel disguised himself and they went to the battel 30 Now the king of Syria had commanded the captains of the chariots that were with him saying Fight ye not with small or great save onely with the king of Israel 31 And it came to pass when the captains of the chariots saw Jehoshaphat that they said It is the king of Israel therefore they compassed about him to fight but Jehoshaphat cried out and the LORD helped him and God †Heb. incited ver 2. moved them to depart from him 32 For it came to pass that when the captains of the chariots perceived that it was not the king of Israel they turned back again †Heb. from after him from pursuing him 33 And a certain man drew a how †Heb. in his simplicitâ—… at a venture and smote the king of Israel †Heb. between the joynts and between the breast-plate between the joynts of the harness therefore he said to his chariot-man Turn thine hand that thou mayest carry me out of the host for I am †Heb. made sick wounded 34 And the battel increased that day howbeit the king of Israel staid himself up in his chariot against the Syrians until the even And about the time of the sun going down he died CHAP. XIX 1 ANd Jehoshaphat the king of Judah returned to his house in peace a Safe being miraculously delivered from eminent danger as was related ch 18. 31
silver and they offered burnt-offerings in the house of the LORD continually all the days of Jehojada 15 But Jehojada waxed old and was full of days when he died an hundred and thirty years old was he when he died 16 And they buried him in the city of David among the kings because he had done good in Israel m i. e. In Judah which was an eminent part of Israel and the onely part of it which owned God or was owned by God as his Israel to whom therefore he oft appropriates this name thereby signifying that the other Tribes were unworthy of that honourable title and had forfeited all their right in it to Judah 〈◊〉 on ch 21. 2. both towards God and towards his house 17 Now after the death of Jehojada came the princes of Judah and made obeisance to the King n In that posture presenting their requests to him that they might not be confined to unnecessary and troublesom journeys in coming to Jerusalem to worship but might have the liberty which their Fore-fathers enjoyed of worshipping God in the High-places Which liberty when once they had obtained they knew they could then worship Idols without observation or disturbance which was the thing at which they aimed And for the prevention of such abuses God obliged all to worship him in one place then the King hearkned unto them 18 And they left the house of the LORD God of their fathers and served groves and idols and wrath came upon Judah and Jerusalem for this their trespass o By Hazael King of Syria of which see 2 Kings 12. 17 18. 19 Yet he sent prophets to them to bring them again unto the LORD and they testified against them but they would not give ear 20 And the spirit of God †Heb. clothed 〈◊〉 Judg. 6. 34. came upon Zechariah the son of Jehojada the priest which stood above the people p In an higher place that his voice and message might be the better heard and said unto them Thus saith God Why transgress ye the commandments of the LORD that cannot prosper because ye have forsaken the LORD he hath also forsaken you 21 And they q i. e. The people to whom he preached who were easily corrupted by the examples of their Apostate King and Princes conspired against him and stoned him with stones at the commandment of the king in the court of the house of the LORD 22 Thus Joash the king remembred not the kindness which Jehojada his father had done to him but slew his son And when he died he said The LORD look upon it and require it r i. e. Make inquisition for my innocent blood Which he did not wish from any desire of private revenge with which so wise and good a man would never be willing to die but partly from a zeal to publick Justice and the punishment of such gross wickedness and partly to deter them if possible from compleating their murderous intentions But these words may as well be rendred indicatively as optatively The Lord will look upon it and require it i. e. He will examine this action and require satisfaction from you for it 23 And it came to pass †〈◊〉 in the 〈◊〉 of 〈◊〉 〈◊〉 at the end of the year s So soon did God hear the cry of this holy Prophets blood and revenge it that the host of Syria came up against him and they came to Judah and Jerusalem and destroyed all the princes of the people from among the people t That it might appear they were sent and directed by God to single out to destruction the first beginners and chief promoters of this general Apostacy and sent all the spoil of them unto the king of †〈◊〉 〈◊〉 iâ—… Damascus u To Hazael the king of that part of Syria called Syria Damascena from its capital City Damascus 24 For the army of the Syrians * 〈…〉 came with a small company of men and the LORD delivered a very great host into their hand because they had forsaken the LORD God of their fathers So they executed Judgment against Joash 25 And when they were departed from him for they lest him in great diseases his own servants conspired against him for the blood of the sons x i. e. Of Zachariah his son the plural number Sons put for the singular Son as it is frequently both in Scripture as Gen. 46. 7. 〈◊〉 26. 42. and in Cicero and other profane Authors Or he might kill other sons of Jehojadah with him either because they owned him in what he had said or lest they should revenge his death of Jehojada the priest and slew him on his bed and he died and they buried him in the city of David but they buried him not in the sepulchres of the kings 26 And these are they that conspired against him ‖ 〈◊〉 〈◊〉 〈◊〉 12. 21. Zabad the son of Shimeath an Ammonitess and Jehozabad the son of ‖ 〈…〉 Shimrith a Moabitess 27 Now concerning his sons and the greatness of the * burdens laid upon him y Either the severe prophecies against him which are oft called Burdens of which one instance is recorded and there might be others that are not recorded or the great Judgments of God upon him both by the Syrians v. 23 24. and by great disâ—…ses v. 25. and the †repairing 〈◊〉 12. 18. 〈◊〉 1â—… of the house of God behold they are 〈…〉 written in the ‖ story of the book of the kings And Amaziah his son reigned in his stead CHAP. XXV AMaziah * 〈…〉 was twenty and five years old a Of this Verse and v. 2 3 4. see the Notes on 2 King 14. â—… c. when he began to reign and he reigned twenty and nine years in Jerusalem and his mothers name was Jehoaddan of Jerusalem 2 And he did that which was right in the sight of the LORD but not with a perfect heart 3 Now it came to pass when the kingdom was †Heb. confirmed upon him established to him that he slew his servants that had killed the king his father 4 But he slew not their children but did as it is written in the law in the book of Moses where the LORD commanded saying * 〈◊〉 〈◊〉 â—…6 2 Kin. 14. â—… Jer. 31. â—…0 Ezek. 18. 20 The fathers shall not die for the children neither shall the children die for the fathers but every man shall die for his own sin 5 Moreover Amaziah gathered Judah together and made them captains over thousands and captains over hundreds according to the houses of their fathers throughout all Judah and Benjamin and he numbred them * Numb 1. 3 from twenty years old and above and found them three hundred thousand choice men able to go sorth to war that could handle spear and shield 6 He hired also an hundred thousand mighty men of valour out of Israel b Out of the
â—… c. was twelve years old when he began to reign a This and the following Verses to v. 11. are taken out of 2 King 21. 1 c. and he reigned fifty and five years in Jerusalem 2 But did that which was evil in the sight of the LORD like unto the * 〈◊〉 1â—… â—… abominations of the heathen whom the LORD had cast out before the children of Israel 3 For †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he built again the high places which Hezekiah his father had * 2 Kin. 〈◊〉 Ch. 30. 14 31. 1. broken down and he reared up altars for Baalim and * Deut. 16. 21. made groves and worshipped * Deut. 〈◊〉 〈◊〉 all the host of heaven and served them 4 Also he built altars in the house of the LORD whereof the LORD had said * Deut. 12. 〈◊〉 1 Kin. 8. 29. 9. 3. Ch. 6. 6. 7. 16. In Jerusalem shall my name be for ever 5 And he built altars for all the host of heaven in the two courts of the house of the LORD 6 And he * Lev. 18. 21. Deut. 18. 12. 2 Kin. 21. 1â—… caused his children to pass through the fire in the valley of the son of Hinnom also he observed times and used inchantments and used witchcraft and * 2 Kin. 〈◊〉 â—… dealt with a familiar spirit and with wizzards he wrought much evil in the sight of the LORD to provoke him to anger 7 And he set a carved image the idol which he had made in the house of God of which God had said to David and to Solomon his son In * Psal. 13â—… 14. this house and in Jerusalem which I have chosen before all the tribes of Israel will I put my Name for ever 8 * 2 Sam. 〈◊〉 Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers so that they will take heed to do all that I have commanded them according to the whole law and the statutes and the ordinances by the hand of Moses 9 So Manasseh made Judah and the inhabitants of Jerusalem to erre and to do worse than the heathen whom the LORD had destroyed before the children of Israel 10 And the LORD spake to Manasseh and to his people but they would not hearken 11 Wherefore the LORD brought upon them the captains of the host †Heb. which were 〈◊〉 of the king of Assyria which took Manasseh among the thorns b In some Thicket where he thought to hide himself from the Assyrians till he could make an escape as the Israelites formerly used to do 1 Sam. 13. 6. Or with hooks a Metaphorical Expression Or in his Forts i. e. in one of them and bound him with ‖ Or 〈◊〉 setters and carried him to Babylon c Either therefore Esarhaddon Sennacheribs Successor had recovered Babylon from Merodach-Baladan Or rather the King of Babylon is here called the King of Assyria because by this time he had added Assyria to his Empire who having been informed by his Ambassadours of the great Riches which were in Hezekiahs Treasures at Jerusalem which he was desirous to enjoy and withall being assured of Manasseh his degeneracy from the Piety and Vertue of his Father and from that God whose Power alone made Hezekiah formidable he thought this a Fit Season to invade Manasseh's Kingdom which he did with Success 12 And when he was in affliction he besought the LORD his God and humbled himself greatly before the God of his fathers 13 And prayed unto him and he was intreated of him and heard his supplication and brought him again to Jerusalem into his kingdom Then Manasseh knew that the LORD he was God c i. e. He was convinced by his own Experience of Gods Power Justice and Goodness that Jehovah alone was the True God and not those Idols which he had worshipped by which he had received great Hart and no Good 14 Now after this he built a wall d He repaired and strengthened that Wall which Hezekiah had built ch 32. 5. and which possibly the King of Assyria when he last took Jerusalem had caused to be thrown down either wholly or in part without the city of David on the west-side of Gihon e On the West-side of the City of David to which Hezekiah had brought this Water-course down chap. 32. 30. into the great Pool which he had made to receive it and possibly this Wall was built to secure the Free Use of it to the Citizens when they should be distressed or besieged by an Enemy in the valley even to the entring in at the fish-gate and compassed about ‖ 〈…〉 Ophel f With a Wall Of Ophel see before ch 27. 3. and raised it up a very great height and put captains of war in all the fenced cities of Judah 15 And he took away the strange gods and the idol out of the house of the LORD and all the altars that he had built in the mount of the house of the LORD and in Jerusalem and cast them out of the city 16 And he repaired the altar of the LORD and sacrificed thereon peace offerings and * 〈…〉 thank-offerings and commanded Judah to serve the LORD God of Israel g That thereby he might as far as he could repair the Injuries which he had done to God by his Impious Commands v. 9. 17 Nevertheless the people did sacrifice still in the high places yet unto the LORD their God onely 18 Now the rest of the acts of Manasseh and his prayer unto his God and the words of the * 〈◊〉 5. 9. seers that spake to him in the Name of the LORD God of Israel behold they are written in the books of the kings of Israel h i. e. Of Judah oft called Israel as hath been noted before He speaks not of that part of the Canon called the Book of Kings for these things are not mentioned there but of their Publick Records where all things were particularly mentioned and whence the most important things were taken by the Prophets and put into those Canonical Books 19 His prayer also and how God was intreated of him and all his sin and his trespass and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the sayings of ‖ 〈…〉 the seers i Or rather of Hosai a Writer so called For when the Sacred Pen-men make a Reference they constantly refer us to some particular Book or certain Author as to the Chronicles of the Kings of Israel or Iudah to the Prophecy of Ahijah or Oded c. 20 So Manasseh slept with his fathers and they buried him in his own house k i. e. In his Garden of which see on 2 King 21. 18. and Amon his son reigned in his stead 21 * 〈◊〉 21. 19. Amon was
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
a Let his Excellency discovered in his works be the Matter of your joy and praise O ye righteous for * â—…sal 147. 1. praise is comely for the upright b It well becomes them to Exercise themselves in this work of praising and blessing of God Partly because they have such singular and abundant Obligations and Occasions to do so and Partly because they will praise God worthily and Heartily and with due Reverence and Thankfulness as God requires and deserves to be praised whereas ungodly men do indeed disparage and 〈◊〉 the Holy Name of God while they 〈◊〉 to praâ—… and therefore God rejects their Praâ—…s and Prayers See 〈◊〉 5â—… 16. and 109. 7. Prov. 28. 9. 2. Praise the LORD with harp sing unto him with the psaltery and * Psal 92. 3. an instrument of ten strings c He mentions these Instruments because they were used in the publick Worship and Praises of God in the Tabernacle 3. * Psal. 96. 1. 〈◊〉 1. 149. 1. 〈◊〉 â—…2 10. Sing unto him a new song d Either 1. Newly Composed As God gives you 〈◊〉 occasions so do not you content your selves with the olâ—… Songs or Psalms made by the holy Men of God but make New ones suited to the occasions But neither had all the Rigâ—…ous to whom he speaks v. 1. the Gift of Composing Songs nor was it of any Necessity or Importance that they should make new Songs to praise God at least for the Works here mentioned when there were so many made by David and other Holy Prophets for the use of God's Church and People when they had any such occasion Or 2. Renewed or repeated or sung again in which Sence Iob saith his Gâ—…y was Nâ—…w or fresh in him Iâ—…b 29 20. i. e. Renewed or continued from Day to Day and the Command of Love is called New Iob. 13. 34. because it was renewed and re-inforced by Christ. So this Song is here called Nâ—…w not so much from the Matter as from the singing of it because it was sung afresh or again play skilfully with a loud noise 4. For the word of the LORD is right e All God's Counsels and Commands either contained in the Scriptures Or given forth in his Providence for the Government of the World are wise and Just and Good without deceit or defect and all his works are done in truth f i. e. All his works of Providence agree with his Word and are no other then the accomplishment of his Promises or Threatnings or other Declarations of his Mind and Will in his Word although sometimes for a season they may seem contrary to it 5. * Psal. 4â—… 7. He loveth righteousness and judgment g i. e. Just judgment by a Figure called Hendyadis as Ier. 22. 3. Or Iustice relates to the Sentence and Iudgment to the Execution of it He not onely doth Justice to all men as was implied v. 6. but which is more he Loves it and Delights in it * Psal 119. 64. the earth is full of the ‖ Or mercy goodness of the LORD h He not onely doth no man wrong but he is very kind and merciful to all Men in the World to whom he gives many Favours and Invitations to his Love and Service See Mat. 5. 45. Act. 14 17. Rom. 1. 20 21. 6. * Gen. 1. 6 7. Heb. 11. 3. 2. Pet. 3. 5. By the word of the LORD i Either 1. By the Hypostatical word Christ who is oft called God's Word even by the Chaldee Paraphrast as also Iohn 1. v. 1 2 3. where he is said to be that â—…rd by whom all things were made So that which is here spoken more darkly and doubtedly according to that state of the Church is more clearly declared in the New Testament Or 2. By his Will or Command as this very Phrase is here used v. 4. and as it seems to be explained v. 9. And so it hath a great Emphasis in it that God made this admirable structure of the Heavens and all its glorious Stars not with great pains and time and help of many Artists and Instruments as men do far meaner Works but with one single Word which is much to the Glory of the Creator were the heavens made and all the host of them k The Angels Or the Stars See on Gen. 2. 1. * Job 26. 13. by the breath of his mouth l Either 1. By the Holy Ghost so called Iob 33. 4. And so here are all the Persons of the Trinity Iâ—…hovah the Father and the Word and the Spirit to each of which this Work of Creation is elsewhere ascribed as was noted on Gen. 1. 26. Or 2. By his Word as it was expressed in the last Clause which is so called Isa. 11. 4. 2. Tâ—…s 2. 8. 7. * Gen. 1. â—… 〈◊〉 26. 1â—… 〈◊〉 â—…8 8. He gathereth m Or gathered For he speaks of the first Creation when this was done Gen. 1. the waters of the sea together * Psal. 78. 1â—… as an heap o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit he layeth up the depths in store houses o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit n By which Expression he brings to our Minds this great work of God that the Sea which is lighter and higher than Earth is yet Confined within its Bounds that it might not overâ—…ow the Earth 8. Let all the earth p All the people of the Earth as the next Clause expounds this not only Iews but Gentiles who equally enjoy the Benefit of this great and glorious work of God fear the LORD let all the inhabitants of the world stand in awe of him 9. For * Psal. 148. 5. he spake and it q The work here mentioned v. 6 7. Or stood forth as a Servant at his Masters Command Or was or did exist was done he commanded and it stood fast r. 10. * Isa. 19. 3. The LORD †Heb. 〈◊〉 〈◊〉 bringeth the counsel of the heathen s Or of the Nations though Nations combine themselves and their Counsels together yet he defeats them when he pleaseth Thus he passeth from the work of Creation to the works of Providence and from the Instances of his Power in Sensless and unreasonable Creatures to manifest his power in over-ruling the Thoughts and Wills and Actions of all Men whether single or united to nought he maketh the devices of the people of none effect 11. * Prov. 19. 2â—… Isa. 46. 10. The counsel of the LORD standeth for ever t All his Purposes and Designs and especially those which concern his choseh people of whom he speaks in the next Verse are always successful and irresistible the thoughts of his heart †Heb. to Generation and Generation
PSAL. XLIII The ARGUMENT This Psalm seems to have been Composed by the same Author and upon the same Occasion with the former 1. JUdge me a Or Iudge or give Sentence for me as this Phrase is used Psal. 26. 1. and elsewhere O God and plead my cause against an ‖ 〈◊〉 〈◊〉 ungodly b Or unmerciful i. e. Cruel or inhumane for it is a Meiosis nation c So he calls the Company of his Enemies for their great Numbers and because they were the far greatest part and almost the whole Body of the Nation O deliver me 〈◊〉 from a 〈◊〉 deceit †〈◊〉 〈◊〉 from the deceitful and unjust d Who covereth his wicked Designs with fair and false Pretences Which sort of men are hateful to thee and to all good Men. man e Either Saul Or rather Achitophel or Absalom For he speaks of the holy Hill of Zion v. 3. which was not so till after Saul's time Or Man may be put Collectively for the Men of that time 2. For thou art the God of my strength why dost thou cast me off * 〈◊〉 〈◊〉 9. Why go I mourning because of the oppression of the enemy 3. O send out f i. e. Actually impart and discover them for at present thou seemest to Conceal and with-hold them from me i. e. Thy Favour or the Light of thy Countenance and the Truth of thy Promises made to me as God's Mercy and Truth oft go together as 2 Sam. 15. 20. Psal. 61. 7. and 89. 14. c. Or this may be a Figure called Hendiaduo whereby Light and Truth is put either for the Light of Gods Truth Or rather for true Light the Illumination of Gods Spirit and the direction of his gracious Providence whereby he might be led as it follows in the right way which would bring him to God's holy Hill thy light and * 〈◊〉 57. 3 thy truth g let them lead me let them bring me unto thy holy hill h To wit of Zion the place of God's Presence and Worship and to thy tabernacles i i. e. Tabernacle Which he calls Tabernacles Either 1. Because there were now two Tabernacles one at Zion where the Ark was and another at Gibeon 1 Chron. 16. 37. 39. Although he here seems to speak but of one of them even of that which was upon God's holy Hill Or 2. Because of the several parts of it the most Holy and the Holy place and the Church These indeed were in that of Gibeon but not in that of Zion Or rather 3. By a meer Enalâ—…age of the Number the plural for the singular which is frequent as in other Words so in those which belong to this Matter as Tabernacles Psal. 46. 4. and Sanctuaries Levit. 26. 31. Psal. 73. 17. c. and 74. 7. Ier. 51. 51. Nay the most Holy place though but one simple part is by the Greeks called Holies So in other Authors we Read the Rivers of Nilus of that one River and Right hands for one Right hand and many like Phrases 4. Then will I go unto the altar of God k To offer Sacrifices of Thanksgiving for my Deliverance unto God †Heb. the gladness of my joy my exceeding joy l The principal Author and Matter of all my Joy and Comfort yea upon the harp will I praise thee O God my God 5. * Psal. 42. 5. 11. Why art thou cast down O my soul and why art thou disquieted within me hope in God for I shall yet praise him who is the health of my Countenance and my God PSAL. XLIV The ARGUMENT There is no certainty either Concerning the Author or the particular occasion of this Psalm This is evident that it was Composed with respect unto the Calamitous Condition of the Church and People of Israel whom it supposeth to be in a state of Captivity and Persecution But whether it was made by David who foresaw and foretold by the Spirit of God their future Captivity and framed this for their use in that â—…state or by some other holy Man of God when they were actually in this Condition is not determined nor necessary to know for the understanding of it To the chief musician for the sons of Korah Maschil 1. WE have heard with our ears O God our fathers have told us what work thou didst in their days a They alledge their former Experiences as Encouragements to their Faith and Motives to God to continue to be gracious to them in the times of old 2. How * Exod. 15. 17 Psal. 78. 55. 80. 8. thou didst drive out the heathen b The Canaanites with thy hand and plantest them c To wit our Fathers easily understood both from the Matter and from v. 1. where they are expressed the Pronoun being referred unto the Remoter Antecedent as it is Gen. 10. 12. and 19. 13. Psal. 18. 15. and oft elsewhere So them must be the People or 〈◊〉 But because the Comparing of this Branch of the Verse with the former Plantedst them to which this Answers and withthe following they makes it more than probable that this them belongs to the Fathers this is to be otherwise rendred Either 1. Thus send them out to wit free or Manumitted out of Egypt of which this same Verb is used Exod. 5. 1. and 12. 33. And then the foregoing People are the Egyptians not the Canaanites Which yet seems not to agree with the foregoing and following Passages both which speak of the Canaanites onely nor with the order of the Words in this Verse it being improper to mention their coming out of Egypt after their being planted in Canaan Or rather 2. Thus make them send or shout forth to wit Branches as it is more fully expressed Psal. 80. 11. Ezek. 17. 6. Where this Verb is used And this most Naturally and Properly follows upon and after their Planting mentioned in the former Clause how thou didst afflict the people and cast them out 3. * Deut. â—… 〈◊〉 Josh. â—…4 〈◊〉 For they got not the land in possession by their own sword d i. e. By their Arms or Valour neither did their own arm save them but thy right hand and thine arm and the light of thy countenance e i. e. Thy Favour as the next Words explain it Thy gracious and glorious Presence which went along with us because thâ—… hadst a favour unto them 4. * Psal. 74. 12. Thou art my King f Iacob's or Israel's King in a peculiar manner The whole People speak like one Man as being united together in one Body O God command g i. e. Effectually procure by thy Commanding Word deliverances for Jacob. 5. Through thee will we push down h Heb. Smite with the Horn i. e. Subdue and destroy The Phrase is taken from Deut. 33. 17. and is borrowed from horned Beasts Comp. 1 Kings 22. 11. our enemies through thy name i
Sea for Tarshish though Properly the Name of a Maritine place in Ciâ—…icia Ezek. 27. 25. 〈◊〉 1. 3. is usually put for the Sea as 1 Kings 10. 22. 2 Chron. 9. 21. Psal. 72. 10. Isa. 2. 16. Ier. 10. 9. are broken with an East-wind Albeit the Enemies of Ierusalem which are Compared to the raging Waters of the Sea in Psal. 46 2 3. may as fitly be Compared to Ships upon the Sea 8. As we have heard so have we seen q The predictions of the Prophets Either 2 Chron. 20. 14. or 2 Kings 19. 20. c. have been verified by the Events Or We have had late and fresh Experiences of such wonderful works of God as before we onely heard of by the Report of our Fathers in the city of the LORD of hosts in the city of our God God will establish it for ever r From this miraculous Deliverance we plainly see that God hath a singular Love to it and Care of it and therefore will defend her in all succeeding Ages against all her Enemies And so God would have done if Ierusalem had not forsaken God and forfeited his Favour and Protection Selah 9. We have thought of s It hath been the matter of our Serious and deep Meditation when we have been Worshipping there in thy Temple For when the Priests were offering Incense or Sacrifice the Religious People exercised themselves in holy Meditation or secret Prayer to God as may be gathered from Luk. 1. 10. and many other places of Scripture and from the Nature of the thing Or We have silently or Patiently waited for as some Anâ—…ient and other Interpreters â—…ender it thy loving kindness O God in the midst of thy temple 10. According to thy name O God so is thy praise t For this and such like glorious Actions thou art praised and acknowledged and Evidently proved to be such an one as thou hast affirmed thy self to be in thy Word God Almighty or Al-sufficient the Lord of Hâ—…sts the King of thy Church 〈◊〉 People and a strong Tower to all that trust in thee and all other things which thou art called in Scripture Thy Name is not an empty Title but is filled up with honourable and Praise-worthy Works answerable to it unto the ends of the earth thy right hand is full of righteousness u i. â—… Of righteous Actions by which thou discoverest thy Justice and Holiness in destroying the Wicked and incorrigible Enemies of thy People and in fulfilling thy Promises made to thy Church 11. Let mount x Synecdochically put for Ierusalem Zion rejoyce let the daughters of Judah y i. e. The other and lesser Cities and Towns or Villages i. e. all the People of Iudaâ—… for such are commonly called Daughters in Respect of the Mother City to which they are Subjects See Ios. 15. 45 and 17. 16. Psal. 45. 12. and 137 8. He mentions Iudah onely and not all Israel Partly because they were more immediately and Eminently concerned in Ierusalems Deliverance and principally because ten of the Tribes of Israel were now cut off from Ierusalem and from the Kingdom of David's House and possibly carried away Captive 2 Kings 18. 9 10. 11. be glad because of thy judgments z Upon thine and their Enemies At which they were glad not simply but because it was highly Conducible to God's Honour and to the Preservation and Enlargement of Gods Church in the World 12. Walk about Zion and go round about her a He speaketh Either 1. To the Enemies as Triumphing over them Or rather 2. To the People of that City and Kingdom who had been Eye Witnesses of this glorious work of God as appears from the following Verses tell the towers thereof b He bids them â—…ark well her â—…owers Bâ—…warks and Palaces here and v. 13. not with vain Ostentation or Carnal Confidence for he had said that God onely was their Refuge v. 3. but with thankfulness to God when they should find upon Enquiry that not one of them was demolished or â—…ny way defaced by so potent an Enemy 13. * 〈◊〉 sâ—…t your 〈◊〉 〈◊〉 〈◊〉 Mark ye well her bulwarks ‖ 〈◊〉 〈◊〉 consider c Or Exalt or Admire her palaces that ye may tell it to the generation following d That they may be excited to continue their Praises to God for this Mercy by which they hold and enjoy all their Blessings and to trust in God in the like Difficulties for the Future 14. For this God e is our God for ever and ever he will be our guide even unto death f Who hath done this great Work i. e. Whilest we have a being Birth and Life â—…nd the several Ages of Life and Death are oft ascribed to Churches and Commonwealths both in Scripture and in other Authors This Promise was made to the Old and earthly Ierusalem upon Condition of their Obedience wherein they failing so grossly lost the benefit of it but it is absolutely made good to the New and Heavenly Ierusalem the Church of Christ. PSAL. XLIX The ARGUMENT This Psalm is Penned upon the same Occasion with Psal. 39. and 73. to wit upon the Contemplation of the afflictions of Gods People and of the Prosperity and Glory of ungodly Men. The design is to justifie Gods Providence in this dark Dispensation and to shew that all things being Considered good Men have no cause for immoderate Dejection of Spirit nor wicked Men for glorying in their present Felicities To the chief musician a Psalm ‖ Or of for the sons of Korah 1. HEar this all ye people a Heb. All People Iews or Gentiles For all are concerued in this Matter as being apt to stumble and murmur at it give â—…ar all ye inhabitants of the World 2. Both * Psal. 6â—… 9. low and high rich and poor tother 3. My mouth shall speak of wisdom and the meditation of my heart shall be of understanding b It concerns you diligently to attend to me for I am about to speak not of Vulgar and Trivial tâ—…ngs or 〈◊〉 as come suddenly into my Mind and rush as 〈◊〉 out of my Mouth but of such things as are the râ—…sult oâ—… my most 〈◊〉 and considerate thoughts and such aâ—… iâ—… 〈◊〉 obâ—…rve them and lâ—…y them to Heart will make you truly 〈◊〉 and keep you from those Errors and Follies and 〈◊〉 which the generality of Mankind for want of a right understâ—…g do run into 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3â—… I will incline mine ear c This is another Argâ—…ment to perswade them to hâ—…rken to him I will hearken what God by his Spirit speaks to me and that and nothing else will I now speak to you and therefore it is well worth your hearing I also shall joyn with you in attending to it that whilst I â—…each you I my self may learn the same Lesson For as Ministers now teach themselves whilst they teach
proper name of the place where that happened and which also was called Massah as is evident from Exod. 17. 7. and Deut. 33. 8. and as in the day of temptation p In the day in which you tempted me Or as in the day of Massah i. e. when you were at Massah in the wilderness 9 When q Or In which place Which may belong either to Meribah and Massah or to the Wilderness last mentioned Or Surely as this word is oft used in Scripture as hath been observed once and again your fathers tempted me proved me and saw r Or Although or After that they saw or had seen Which is added as a just and great aggravation of their unbelief after such a sensible and evident experience of Gods power and goodness to them my works s Both my works of mercy which gave them abundant cause to trust me and my works of justice for which they had reason to fear and please me Heb. my work to wit that great and stupendous work of bringing my people out of Egypt with a strong hand and of conducting them safely through the Red Sea into the Wilderness and of destroying the Egyptians For not many more of Gods great works were done before they came to Meribah 10 Forty years long was I grieved with this generation s Or rather with that generation which then lived who were your Ancestors and said It is a people that do err in their hearts t They do not onely sin through infirmity and the violence and surprizal of temptations but their hearts are unsincere and inconstant and given to backsliding and therefore there is no hopes of their amendment Compare Psal. 78. 8. and they have not known u Or they do not know to wit with a practical and useful knowledge as that word commonly notes in Scripture They did not rightly understand nor duly consider nor seriously lay to heart They remain ignorant after all my teachings and discoveries of my self to them my ways x Either 1. my laws or statutes which are frequently called Gods ways Or rather 2. my works as it is expressed v. 9. which also are commonly so called They did not know nor consider and remember those great things which I had wrought for them and among them 11 Unto whom I sware in my wrath y Being full of just wrath against them I passed an irreversible sentence and confirmed it by an Oath of which we read Numb 14. †〈◊〉 if they 〈◊〉 〈◊〉 my 〈◊〉 that they should not enter into my rest z Into the promised land which is called the rest Deut. 12. 9. See also 1 Chron. 23 25. Psal. 132. 14. And this History the Psalmist propounds to the men of his Age not as a matter of meer speculation but as an instruction for all after Ages and particularly for those Israelites who should live in the times of the Messias that they should take heed of falling after the same example of unbelief as the Apostle insers from this place Heb. 4. 11. PSAL. XCVI This Psalm was composed by David upon occasion or at the time of the bringing of the Ark of God into the Tabernacle which David had prepared for it in Zion as may be gathered by comparing it with 1 Chron. 16. 7. 23 24 c. where almost the whole Psalm is to be found But as the Ark was an evident type of the Messiah which David very well knew as hath been oft noted before so Davids thoughts or at least the design of Gods spirit which indited this Psalm was extended beyond and above it even to the times of the Messiah and to his glorious and universal Kingdom in which not the Jews onely but the Heathen Nations also should worship the true God and kiss his Son the Messiah 1 O * â—… Chron. 16. â—… 〈◊〉 33. 3. Sing unto the LORD a new Song a Upon this new and great occasion not the removal of the Ark wherein there was nothing new but an inconsiderable circumstance of place and that not yet fixed but the coming of the Messiah and the confirming of the New Covenant by his blood and the calling of the Gentiles sing unto the LORD all the earth b All the Nations of the Earth who shall then partake of those great blessings and priviledges which are now peculiar to Israel 2 Sing unto the LORD bless his name shew forth his salvation c That great work of the redemption and salvation of the World by the Messias from day to day 3 Declare his glory among the heathen his wonders among all people d You who shall be called out of all the Heathen Nations to the knowledge of God and Christ publish this glorious and wonderful work amongst all the Heathen Nations to whom you belong or may come 4 For the LORD is great and greatly to be praised * Psal 95 3. he is to be feared above all gods e The gods of the nations as the next Verse expounds it 5 For all the gods of the nations are idols f Or nothings as they are called 1 Cor. 8. 4. and 10. 19. or vain things as the word signifies and is translated by others The sence is Though they have usurped the name and place of the Divine Majesty yet they have nothing of his nature or power in them but the LORD made the heavens 6 Honour and majesty are before him g i. e. In his presence like beams shot out from his face who is the Sun of righteousness There is an unconceivable glory and majesty in his countenance and in the place of his presence strength and beauty are in his sanctuary h Or in his holy place where he records his name and affords his presence There are the manifestations of Gods power and grace or goodness and all his perfections 7 Give unto the LORD O ye kindreds of the people i Or O ye families of the people of the World And the word families may be understood either 1. strictly and properly and so it may be intimated that this great blessing of salvation by Christ should not be imparted to whole Nations but onely to some persons taken out of every people and nation as it is expressed Revel 5. 9. or 2. more largely for nations as it is taken Gen. 12. 3. Ier. 25. 9. Zech. 14. 18. and so it may be implied that not onely some few of the Heathen people should be brought to the acknowledgment and worship of the true God as was usual in the times of the Old Testament but that whole Nations should come in to the Church of God together give unto the LORD k Ascribe to him or acknowledge to be in him glory and strength 8 * Psal. 29. â—… 2. Give unto the LORD the glory †Heb. of his name due unto his name bring an offering and come into his courts l Into
which is called the spirit of a beast Eccles. 3. 11. which is called their breath or spirit for the word is the same there and here v. 29. and here may be called Gods spirit because it was given and preserved by him Or rather 2. thy quickning spirit for here seems to be an opposition between their spirit v. 29. and thy spirit here and this latter is mentioned as the creating or productive cause of the former And this may be understood either 1. of the Holy Ghost to whom no less than to the Father and the Son the work of Creation is ascribed Iob 33. 4. Psal. 33. 6. or rather 2. that quickning power of God by which he produceth life in the Creatures from time to time For he speaks not here of the first Creation but of the continued and repeated production of living Creatures they are created u Either 1. the same living Creatures which were languishing and dying are strangely revived and restored which may not unfitly be called a creation as that word is sometimes used because it is in a manner the giving of a new life and being to a Creature Or 2. other living Creatures are produced or generated the word created being taken in its largest sence for the production of things out of indisposed matter by second Causes as it is used Isa. 41. 20. and 54. 16. c. thou renewest the face of the earth x And thus by thy wise and wonderful Providence thou preservest the succession of living Creatures upon the Earth which otherwise would be desolate or without Inhabitants 31 The glory of the LORD †Heb. shall be shall endure for ever the LORD shall rejoyce in his works y So the sence is Thus God doth and will advance the glory of his wisdom and power and goodness in upholding and continuing the works of his hands from generation to generation and he doth and will take pleasure both in the preservation and blessing of his works as also in his reflection upon these works of his Providence as he did rest and delight himself in the contemplation of his works of Creation as is noted Gen. 1. 31. 2. 2 3. But the words are by divers and as it may seem more agreeably to the Hebrew Text rendred thus Let for the first word is of the Imperative Mood the glory of the Lord endure for ever and let the Lord have joy Or then shall the Lord rejoyce in his works So this is added as a convenient Doxology or Thanksgiving after the Commemoration of his great and gracious works and the sence may be this Seeing therefore God hath enriched the Earth and us with so many fruits of his bounty let it be our constant desire and endeavour that God may be perpetually served and glorified in and by them and that God may be no more grieved at the remembrance of his kindness to us as he was Gen. 6. 5 6. and thereby be again provoked to destroy us but may take pleasure in beholding and cherishing of his own workmanship 32 He looketh on the earth and it trembleth * Psal. 144. 5. he toucheth the hills and they smoke z This is a further illustration of Gods powerful Providence over all the Creatures and their dependence upon him As when he affords his favour to Creatures they live and thrive so on the contrary one angry look or touch of his upon the Hills or Earth makes them tremble and smoke as once Sinai did when God appeared in it And this consideration he may possibly suggest to inforce the foregoing exhortation of glorifying God because if we do not give him the glory due to his name he can quickly right himself and destroy us and all his works 33 * Psal. 146. 2. I will sing unto the LORD a But whatsoever others do I will not fail to give God his glory and due praises as long as I live I will sing praise unto my God while I have my being 34 My meditation b Or my speech or discourse my praising of God mentioned v. 33. of him c Concerning the glory of his works shall be sweet d Either 1. to God he will graciously accept it praise being his most acceptable Sacrifice as is affirmed Psal. 69. 30 31. Or rather 2. to my self as may be gathered from the next Clause He implies that he shall not onely do this work which a man may do unwillingly or by constraint but that he will do it chearfully and with delight which is most pleasing to God I will be glad in the LORD e I will rejoice in the contemplation of Gods works and in praising him for them 35 Let the sinners be consumed out of the earth and let the wicked be no more f But as for those ungodly Creatures who do not regard the works of the Lord which is noted as a most grievous sin and punished with a grievous imprecation like this Psal. 28. 4 5. nor give him the glory due to his name but dishonour God and abuse his Creatures and thereby provoke God to destroy the Earth and the men and things which are upon it it is my Prayer for thine honour and for the safeguard of all mankind that those Sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creatour may be taken out of this World that they may no longer infect it nor procure its total destruction Or it may be a prediction delivered in the form of an imprecation as hath been noted before in like Cases bless thou the LORD O my soul g But thou O my Soul come not into this wretched Society but employ thy self in this great work of blessing and praising God and it is my desire and hope that others will follow my Example Praise ye the LORD PSAL. CV The Pen-man of this Psalm was David as is manifest from 1 Chron. 16. 8 c. It is a thanksgiving to God for his mercies to his People of Israel 1 O * 1 Chron. 16. 8. Isai. 12. 4. Give thanks unto the LORD call upon his name a Or proclaim his name i. e. the same and glory of his works as it follows make known his deeds among his people b Each of you amongst his and your people or even among the Heathens as you have opportunity 2 Sing unto him sing psalms unto him talk ye of all his wondrous works 3 Glory ye in his holy name b Glory in the God whom you serve as the onely true God and one of infinite power and goodness let the heart of them rejoice that seek the LORD c That seek his face or presence as it follows his acquaintance and favour above all the World 4 Seek the LORD and his strength d i. e. by a figure called Hendiaduo the Lord in his strength to wit in his Sanctuary or before the Ark which is called
an occasion of despair or idleness or dissoluteness as some abuse this Doctrine but that by the consideration of his Soveraign and irresistible power in the disposal of all Persons and things as pleaseth him men should learn to trust in him to submit to him to fear to offend or rebel against him and more carefully and industriously to study to please him 15 That which hath been is now and that which is to be hath already been l Things past present and to come are all of the same nature and all ordered in the same manner by one constant counsel and settled course in all Parts and Ages of the World There is a continual return of the same mâ—…tions and influences oâ—… the Heavenly Bodies of the same seasons of the Year and a constant succession of â—…ew Generations of Men 〈◊〉 〈◊〉 〈◊〉 all of the same quality The same thing in substance was said before Ch. 1. 9. and God requireth m i. e. Reneweth as this word is used Iob 3. 4. †Heb. that which is drivers away that which is past n Thâ—…t time and those things which are irrecoverably gone in themselves but are as it were recalled because others of the same kind arise and come in their stead Heb. that which is driven away with a mighty force as time present is violently thrust away by that which comes after it 16 And moreover o This is mentioned either 1. as another vanity to wit the vanity of Honour and Power which is so ofâ—… an instrument of injustice and oppression Or rather 2. as another argument of the vanity of worldly things or an hindrance of that comfort which men expect in this life because they are oppressed by their Rulers I saw p I perceive it by information from others and by my own observation under the sun the place of judgment q In the Thrones of Princes and Tribunals of Magistrates where Judgment should be duely executed that wickedness was there r Judgment was perverted the guilty acquitted and the innocent condemned and the place of righteousness s In which Righteousness should be found and should dwell if it were banished from all other places that iniquity was there 17 I said in mine heart t Mine Heart was sorely grieved at this disorder but I quieted it with this consideration God shall judg the righteous and the wicked u Absolving and saving the just and condemning the wicked for there is * Ver. 1. a time x Fixed by God's unalterable Decree He implies that as this life is the Sinners time in which he doth whatsoever seemeth good in his own Eyes so God will have his time to reckon with them and rectifie all these disorders there y In the presence or at the Judgment Seat of God which is easily understood out of the foregoing words the relative being put for the antecedent as it is Numb 7. 89. Esth. 9. 25. Iob 1. 21. Psal. 14. 5. 114. 2. Or it may be rendred then as this Particle is used Psal. 14. 5. Hos. 2. 15. and as it is usual in other Authors for Adverbs of place to be put for Adverbs of time for every purpose and for every work z For the examining and judging not onely all mens practices or open actions but also all their secret Thoughts and Purposes all the evil which they either did or designed or desired or endeavoured to do The design of this Verse is partly to strike a terrour into oppressing Potentates and partly to satisfy the doubts and support the Spirits of good men who are oppressed in this life 18 I said in my heart a And further I considered with my self concerning the estate of the sons of men b Concerning their condition and deportment in this present World ‖ Or that 〈◊〉 might 〈◊〉 God and see c. that God might manifest them c God suffers these horrible disorders among men expressed v. 16. that he might discover men to themselves and by permitting these actions shew what strange Creatures they are and what vile Hearts they have which men would not otherwise understand or believe See 2. Kings 8. 13 14. and that they might see that they themselves are beasts d Heb. that they are Beasts to themselves either 1. one to another devouring and destroying one another Or 2. in their own judgment or themselves being Judges that although God made them Men or reasonable Creatures yet they have made themselves Beasts by their brutish practices and that men considered onely with respect unto the present life which is the onely thing valued and regarded by most men and the vanity whereof is the Principal subject of this Book are as vain and miserable Creatures as the Beasts themselves the great differences between Men and Beasts being such as respect the other life For men seem here to be called Beasts in both these respects and the latter he prosecutes more largely in the following Verses 19 * Ps. 49. 12. 20. Ch. 2. 16. For that which befalleth the sons of men befalleth beasts e They are subject to the same Diseases pains and casualties even one thing befalleth them as the one dieth so dieth the other f As certainly and no less painfully yea they have all one †Heb. Spirit breath g One breath of life which is in their Nostrils one and the same living Soul by which the Beasts perform the same vital and animal Operations For he speaks not here of Man's rational and immortal Spirit nor of the future Life so that a man hath no preeminence above a beast h In respect of the present life and sensible things Nay the Beasts have quicker senses than men and therefore enjoy more pleasure in those things and that with less dangers and mischief than men do for all is vanity 20 All go unto one place i To the Earth as it is expressed v. 21. out of which they were both taken * Gen. 3. 19. all are of the dust and all turn to dust again k Which is meant onely of their Bodies as it is explained Eccles. 12. 7. 21 Who knoweth l It might be objected that the condition of men and beasts are vastly differing because Man's Spirit goeth upward to God Ch. 12. 7. but the spirit of a beast goeth downward together with its Body and perisheth with it To this he answers Who knoweth this Which is not to be understood as if no Man did know it or as if the thing were utterly uncertain and unknown for he knew it and positively affirms it Ch. 12. 7. but that few know it as the same manner of expression is understood Prov. 31. 10. Who can find Isa. 53. 1. Who hath believed c Which note the scarcity or difficulty but not the nullity or impossibility of the thing Besides he seems here to speak not so much of
gone before thee the Prophets and Apostles and after and in subordination to them and to their Writings others whom I shall raise from time to time to feed my People with Wisdom and Understanding 9 I have compared thee s Heb. I have made thee like which may be understood either 1. Verbally by comparing Or 2. Really by making a real resemblance in Quality or Condition * Ch. 2. 2 10 1â—… 4. 1 7. â—… 2. 6. 4. Joh. 14. 15. O my love to a company of Horses in Pharaohs chariots t Either 1. For comeliness for an Horse is a very stately and beautiful Creature and the Egyptian Horses were preferred before others 1 King 10. 28. Isa. 31. 1. and Pharaohs own Charet Horses were doubtless the best of their kind Or 2. For excellent order and usefulness as those Horses did equally and orderly draw the Chariot and carried Pharaoh with ease and speed whither he designed to go Or rather 3. For strength and courage to overcome all thine Enemies For Horses are famous for that property Iob 39. 21 c. And the strength of the Battle was then thought to consist very much in Horses Prov. 21. 31. and Chariots and especially in a company or multitude of them And the Chureh in this Book is represented not only as fair and beautiful but also as terrible to her enemies Cant. 6. 10. Compare Rev. 19. 11 14. 10 * Ezek. 16. 11 12 13. Thy cheeks are comely with rows of jewels u Which being fastened to the Heads of Brides used to hang down upon and to adorn their Cheeks according to the manner in those times He mentions the Cheeks as the chief seat of Beauty and he intimates that the Churches Beauty is not natural nor from her self but from the jewels wherewith Christ adorns her thy neck x Which is mentioned as another visible part and seat of Beauty Hos. 10. 11. But to accommodate every part and ornament named in this Book to some particular thing in the Church seems to have more of curiosity and Artifice than of solidity and use with chains of gold y Whereby as well as by the rows of Jewels he may seem to design all those persons and things wherewith the Church is made beautiful in the Eyes of God and of men such as excellent Ministers and Saints righteous Laws holy Ordinances and the Gifts and Graces of Gods spirit all which are given by God to the Church and are her best ornaments 11 We z I thy Bridegroom with the cooperation of my Father and of the holy Spirit Such plural Expressions are somtimes used in Scripture concerning one God to note the plurality of Persons in one Divine Essence as hath been noted upon Gen. 1. 26. and elsewhere will make thee borders of gold with studs of silver a Beautiful and honourable Ornaments such as those v. 10. Variety of Expressions are used to signifie the various kinds and Improvements of the Gifts and Graces which are bestowed by Christ upon the Church The Phrase here used may be compared with that of Apples of Gold in pictures of silver Prov. 25. 11. 12 While the king b My Royal Husband sitteth at his table c Either 1. With the spirits of just men and blessed Angels in heavenly Glory to which Christ was advanced after his sufferings and from which he poureth down his Spirit upon his People Or rather 2. With me in his Gospel and Ordinances in which Christ entertaineth his People and is in a special and gracious and glorious manner present with them Mat. 18. 20. 28. 20. which also is oft represented in Scripture under the notion of a Feast or Banquet of which see Prov. 9. 1 2 3 5. Isa. 25. 6. Mat. 8. 11. 22. 12. 1 Cor. 10. 21. my spikenard d The Graces of his Spirit conferred upon me and drawn forth by his powerful presence which is here compared to those sweet Ointments which the Master of the Feast caused to be poured out upon the Heads of the Guests of which see Mark 14. 3. Luk 7. 38. in which Ointments Spikenard was a chief ingredient Ioh. 12. 2 3. sendeth forth the smell thereof e Which notes the exercise and manifestation of her Graces which is a sweet smelling favour in the nostrils of her Husband and of her Companions 13 A bundle of mirrh f Or A bag of mirrhe in which there was a considerable quantity of the Gum which droppeth from the Mirrhe Tree Mirrhe is bitter to the taste but sweet to the smell and therefore was ever reckoned amongst the best perfumes See Exod. 30. 23. Psal. 45 8. Ioh. 19. 39. is my beloved unto me g He is most precious and comfortable to me and the Author of my sweet smell last mentioned he shall lie all night betwixt my breasts h In the place where bundles or bags of Mirrhe or other persumes hung down being fastened about their Necks which yet were taken away and laid aside by night But the Church intimates that she will not part with Christ neither day nor night Or this Phrase may note the Churches intimate Union with and hearty Affection unto Christ. 14 My beloved is unto me as a cluster of ‖ Or cypress camphire i Or Cypress as others render it It was an odoriferous plant growing in Vineyards and some think that it was a most pleasant kind of Vine like that which bears Muscatella Grapes yea some very learned men understand it of that Plant which dropped balm which grew in or near the place here specified as is affirmed not only by the Jews but also by Pagan Writers as Diodorus and Tâ—…ogus Nor are we concerned to know which or what it was it being confessed and evident that it was some pleasant and grateful Plant and that it sets forth that great delight which the Church hath in the enjoyment of Christ. in the vineyards of En-gedi k A pleasant and well watered place in the Tribe of Iudah Ios. 15. 62. Ezek. 47. 10. where there were many pleasant Plants whence it was called Hazazon Tamar 2 Chron. 20. 2. 15 * Ch. 4. 1. â—… 12. Behold thou art fair ‖ Or 〈◊〉 compaâ—…ion my love behold thou art fair l This is the Speech of Christ. The words are doubled partly to note the certainty of the thing notwithstanding her mean and modest opinion of her self and partly to manifest his high esteem and fervent affection for her and to assure her that notwithstanding all her infirmities he was very well pleased with her thou hast doves eyes m Which are 1. Comely and pleasant 2. Modest and humble not lofty as the looks of some other Creatures are 3. Mild and harmless not fierce and fiery not looking and watching for prey as the Eyes of revenous Birds are 4. Chast and faithful looking only to their Mates so that if any
as is manifest from the following Verses will drive thee from thy station and from thy state shall he p The Lord such sudden changes of Persons being very usual in these Writings pull thee down 20 And it shall come to pass in that day that I will call q By my Spirit fitting him and by my powerful Providence moving Hezekiah's Heart to call him my servant * 2 Kings 18. 18. Eliakim the son of Hilkiah 21 And I will cloath him with thy robe and strengthen him with thy girdle r There was a peculiar sort of Robe and Girdle which was the Badge of his Office which should be taken from him and given to Eliakim and I will commit thy government into his hand and he shall be a father s He shall not onely have the Authority of a Father which thou now hast in which respect all Rulers are called fathers as Exod 2â—… 12. Numb 36. 1. but shall also govern them with Fatherly Care and Affection and not with Rigour and Cruelty as thou dost to the Inhabitants of Jerusalem and to the house of Judah 22 And the key t The Government the Power of opening and shutting of letting men into it or putting them out of it whereof a key is a fit Emblem whence the delivering of the Keys of an House or City into the Hands of another is a Sign to signifie and confirm the giving him the Power and Possession of it of the house of David will I lay upon his shoulder u He mentions the shoulder rather than the Hand in which Keys are commonly carried either from some Ceremony then in use of carrying a Key upon the Shoulder either of the Officer of State himself or of another in his name and stead or to signifie that this was a Key of greater weight than ordinary and that Government which is designed by this Key is an heavy Burden and therefore in Scripture-phrase said to be upon the shoulder as Isa. 9. 6. so he shall * Job 12. 14. Rev. 3. 7. open and none shall shut x Against his Will or without his Commission or Consent and he shall shut and none shall open 23 And I will fasten him y I will establish the Power in his Hands as * Ezra 9. 8. a nail in a sure place z In the strong Walls or solid Timber in the House Which is opposed to Shebna instability signified by a Ball v. 18. and he shall be for a glorious throne to his fathers house a By his prudent and righteous Government he shall procure great Glory not onely to himself but to all that have any relation to him This also is opposed to what is said of Shebna in the end of v. 18. 24 And they shall hang upon him all the glory of his fathers house b Of his own Kindred and Family who shall all depend upon him and receive Glory from him of the House of David which is called his fathers house either because Kings are called the fathers of all their Subjects both in Scripture as 1 Sam. 24. 12. 2 Kings 5. 13. 16. 7. and in other Authors or as Calvin ingeniously conjectures because he was of the Blood Royal. Otherwise this had been no great Commendation to him that he studied so much the Advancement of his own private Family And this seems more probable because this Character is opposed to that of Shebna who was the shame of his lords to wit the King's house or Family v. 18. the off-spring and the issue c Great and small the Children and Grandchildren of his Fathers House all vessels of small quantity d The meanest of them shall receive a Lustre and Advantage from their Relation to him from the vessels of cups even to all the ‖ Or instruments of vials vessels of flagons e All sorts of Vessels great or small mean or precious may be hanged upon him without any fear of falling whereas ordinary Nails or Pins if they be oppressed with too great weight are easily broken down and the Vessels fall with them 25 In that day saith the LORD of hosts shall the nail that is fastned in the sure place f Shebna who seemed to be so both in his own Eyes and in the Eyes of others be removed and be cut down and fall and the burden that was upon it g All those wicked Officers that were advanced and supported by his Power shall be cut off for the LORD hath spoken it CHAP. XXIII * Jer. 2â—… 22. 47. 4. Ezek. 26. 27. 28. Amos 1. 9. Zech. 9. 2 4. THe burden of Tyre a The Prophecy of the heavy Calamity and Destruction of Tyre which now stood in its Strength and Glory being seated in an Island upon a Rock abounding in Riches mighty in Naval Power having lately conquered that Navy which the Assyrians brought against them Yet this City was according to this Prophecy destroyed and that twice first by Nebucâ—…adnezzar and long afterward by Alexander the Great And although this Prophecy seem directly and properly to respect the former Destruction yet it seems to have some reference to the latter also onely it is intimated That after seventy years Tyrus should recover her former Power and Glory before her second and final Destruction Howl ye ships b Either 1 properly to which Howling and Lamenting is ascribed by a known Figure called Prosopopaeia or 2. Metanymically the Merchants and Owners of Ships who had much Commerce with this illustrious Mart. of Tarshish c Either 1. of Tarsaâ—… a great Port of Cilicia which anciently had the Dominion of that part of the Sea or 2. of the Ocean which is so called 1 Kings 10. 22. Psal. 48. 8. Isa. 2. 16. for it is laid waste d It shall shortly be laid waste Which was fulfilled not by Shalmanezer as some would have it for though he straitned it for some time yet he never took it but by Nebuchadnezzar so that there is no house no entring in e So effectually wasted that there is not an House left in it nor any Merchants or others that go into it either to Trade in it or to repair it from the land of Chittim it is revealed to them f The sence of the Words thus rendred may be this 〈◊〉 i. e. this Burden or Destruction of Tyre is i. e. shall be revealed declared or made known 〈◊〉 theâ—… either 1. to the Tyreans to whom this Notice should be sent concerning the Preparations of their Enemies against them or 2. to the Ships by which he means their Owners or Merchants from the land of Chittim which may be here mentioned either because they first had and gave them notice of it as was now said or because their last and â—…orest Destruction was brought upon them by Alexander who was of the land of Chittim as is affirmed by that very ancient and
be now almost void of Inhabitants it shall be impeopled again but thou shalt be called f i. e. Be as you have frequently had such instances ‖ That is my delight is in her Hephzi-bah g My delight is in her a new Name agreeing with her new Condition and thy land ‖ That is married Beulah h Married agreeing to her new Relation she shall be as one well married to the great improvement of her state Ier. 3. 14. Hos. 2. 18 19 20. for the LORD delighteth in thee and thy land shall be married i Thou shalt see the encrease of thy Children again in thy Land as the fruit of thy married condition which by reason of thy being forsaken of thy Husband were in a manner wasted and decayed And this refers to the great enlargement of the Church in the Gospel days Or rather shall be possessed as the word baâ—…l properly signifies and so it answers to desolate thou shalt be no more desolate but possessed and this helps to solve a difficulty in the next verse which otherwise may seem an impropriety That the Sons should marry the Mother 5 For as a young man marrieth a virgin k This is delivered as a demonstration of what was said in the close of the 4th verse and it is said Young and Virgin to note their suitableness not Old and Young but such as may delight each in other signifying that mutual content that would be in all parties thus it was at the first preaching of the Gospel Act. 2. 41 to 47. so shall thy sons l Whereas it is improbable that the Spirit of God should carry on so sacred a Prophecy by a similitude so abhorrent â—…o Nature the Son should marry the Mother the scruple is easily satisfied by taking the word in its right signification to possess as in the foregoing verse reading it thus as a young man marrieth or possesseth a Virgin so shall thy Land be inhabited or possessed by thy Sons they shall dwell with thee as a man dwells with his Wife and thus the LXX And it is said Sons to distinguish them from strangers by whom she should not any longer be inhabited but by her own natives and expressed by marrying to signifie not only their unity of affection in the evenness of their living but of Faith in their common profession called the Common Faith Tit. 1. 4. according to which Paul calls him his Son marry thee and †Heb. with the joy of the bridegroom as the bridegroom rejoiceth m Taketh delight in her so shall thy God viz. Christ God and Man in thee see ver 4. Christ is often called a Bridegroom and his Church a Bride 2 Cor. 11. 2. Rev. 21. 2 9. over the bride so * Ch. 65. 19. shall thy God rejoice over thee 6 * Ezek. 3. 17. 33. 7. I have set watchmen n Understand by these either 1. Angels as they are called Dan. 4. 13 23. Or 2. Magistrates see chap. 56. 10. Or rather 3. Ministers When once the Church shall be restored again God will undertake for its Safety and Protection partly by Magistracy and partly by Ministry whom he here by a Metaphorical Allegory calls Watchmen but the next words seem principally to intimate Spiritual Watchmen thy spiritual safety Heb. 13. 17. and said to be upon the Walls as being thence able to espy dangers at the greater distance Cant. 1. 7. upon thy walls O Jerusalem which shall never hold their peace day nor night o There shall be a most vigilant and industrious Ministry their constancy being intimated by Day and Night either in Praying or Teaching or warning this being their Office ‖ 〈◊〉 that are the Lords remembrancers Ch. 43. 26. ye that make mention p i. e. Are his servants To make mention of one is according to the Hebrew Phrase to be servant to him of whom we make mention ch 26. 13. And here especially are meant his Servants in ordinary his Remembrancers either such as put God in mind of his Promise like such Officers that great Men have about them on purpose to mind them of the publick affairs Or such as make the Lord to be remembred putting his People in mind of him of the LORD keep not silence q This seems to be the charge that he gives to his Watchmen that they never prove remiâ—…s or negligent 7 And give him no †Heb. silencâ—… rest r The same with the foregoing Verse and very acceptable to God Luke 11. 8 9 10. till he establish and till he make Jerusalem a praise in the earth s By sending the Messiah and those Labourers into his Vineyard whereby the Church may be established and settled on sure foundations and so become matter of Praise to God All the Nations may praise him for her Psal. 67. 3 4. Or that she may be praised and become renowned and famous in the Eyes of the World see ch 60. 9. 61. 9 11. 8 The LORD hath sworn by his right hand t This and the next Verse are much to the same purpose wherein the Prophet to encourage them to their industrious endeavours tells them that the Lord had sworn to see to the prosperity of Jerusalem And he names the Hand to signifie his faithfulness as the giving of our hand notes our Fidelity and Arm to signifie his Power the Arm of his strength i. e. his strong Arm these being eminently to be engaged and put forth for his People he swears by them and by the arm of his strength †Heb. If I give c. surely u Or Iâ—… I give an usual Aposiopesis an abrupt form of swearing implying somthing of an imprecation as great as can be expressed q. d. never account me Faithful or Almighty if I accomplish not this I will no more * Deu. 28. 31. c. Jer. 5. 17. give thy corn tâ—… be meat for thine enemies and the sons x See ch 61. 5. of the stranger shall not drink thy wine for the which thou hast laboured y The meaning is that Meat and Drink and all necessaries that thou hast laboured for the Babylonians took away from thee but now it shall be so no more he will not give thee up to the Will of thine Enemies 9 But they that have gathered it z i. e. The Wine mentioned in the former verse that have brought it from their several Vineyards and laid it up in their Cellars every one shall eat the fruit of his own labours thou shalt not sow and another reap as formerly shall eat it and praise the LORD a They themselves shall praise him viz. for his Bounty and Goodness and others also that shall be partakers with them God will be bountiful and they shall be thankful and they that have brought it together shall drink it * See Deu. 12. 12. 14. 26. 16. 11
art naturally so compassionat doest thou lay a restraint upon thy self that thy bowels shall not move towards me Or canst thou be thus straitned Psal. 77. 7 8 9. and chap. 64. 12. an expostulation that agrees very well with the next verse doubtless c. How can this come to pass and of thy mercies towards me are they restrained â—… 16 Doubtless thou art our Father f Thus they urge God with that relation he stands in unto them Mal. 2 10. therefore we as thy children expect the bowels and compassions of a Father though Abraham g He who was our Father after the flesh though he be dead and so ignorant of our condition be ignorant of us and Israel h Or Iacob who was also our Father and therefore a vain thing to call upon them or if they were not dead they could not help us out of our streights or if they were alive we are so much degenerate that they would not own us Some say Abraham and Israel are here mentioned and not Isaac 1. Because the Covenant was made more solemâ—…y and the promises more frequently renewed with them then with Isaac 2. Because with Abraâ—… the Covenant was first made and the whole seed of Israel was taken into it but not so of Isaac Or else 3. Abraham and Israel being named Isaac is included acknowledge us not thou O LORD art our Father ‖ Or our Redâ—…emer from everlasting is thy name our Redeemer i This is urged as another argument for pity and the more because their Father was their Redeemer Deu. 32. 6. thy name is from everlasting k Or Redeemer is thy name from Everlasting thou hast been our Redeemer of old 17 O LORD Why hast thou made us to err from thy ways l Commandments it is the Language of the godly among them being troubled and therefore complaining that so gracious a Father should leave them to such exigences made us to sin by withdrawing thy Spirit and leaving us to our selves Psa. 81. 12. it is not to be understood as if God did force them to it but either lettâ—…ng loose their hearts or by giving occasion to their hearts being naturally too apt to Apostatize by their severe Afflictions see this more cleared in the Latine Synopsis or make us desperate by leaving us so long under the Oppression of the Adversary thereby casting off thy Worship and hardned our heart from thy fear m Or fear of thee viz. as the object Psa. 5. 7. or that we may not fear thee as seeing that they may not see Psa. 69. 23. or thy service chap. 29. 13 so as to go after other gods Return for thy servants sake n Either our godly Fore fathers or particularly to Abraham Isaac c. viz. For the sake of thy promises made to them or rather our sakes that little remnant that are thy Servants be reconciled to us Psa. 90. 13 for the next words seem to be put by apposition to the former the tribes of thine inheritance o Either 1. The people themselves which were divided into tribes or rather 2. The land of Canaan which God gave them as an inheritance as appears by the next vers q. d. What will thine enemies say if thou suffer us to perish or thine Inheritance to be destroyed or rods meaning their rulers see chap. 43. 28. or heads of their tribes 18 ‖ Or they â—…ave possessed thy â—…ly people for a while The people of thy holiness p Or thy holy people as being set a part for his Servants holiness being to be understood for a Covenant separation from other people have possessed it but a little while q i. e. 1. Comparatively to the promise which was for ever though they had possessed it about 1400 years Or 2. It seeming to them so as things especially such as are desirable seem when they are past Iob. 9. 25 26. and Psa. 90. 4. or 3. they enjoyed but small spaces of time in quietness so they had small enjoyment of it or 4. It may respect the Temple which stood but 400 years * Psal. â—…4 7. our adversaries have trodden down thy Sanctuary r The Temple called the Sanctuary from the holiness of it this our Adversaries the Babylonians have troden down 2 Chro. 36. 19. and this also implies their ruining of their whole Ecclesiastical Policy 19 We are thine s We continue so we are in Covenant which they never were and thus it is an Argument they use with God to look upon them Or the word thine being not in the Text some do otherwise interpret it we are even in the same condition we were in at first either in Egypt or Ur of the Caldees before thou broughtest us into Covenant and are accordingly dealt with we are become even as they whom thou didst not bear Rule over Or we are as if thou hadst never ruled over us of old thou never barest rule over them t Not in that manner or in that relation to them that thou didst over us ‖ Or thy name was not called upon them they were not called by thy name u Neither owned thee nor owned by thee this phrase implies a near Relation in some Circumstance or other as Wife or Servant or Child c. Chap. 4. 1. CHAP. LXIV 1 O That thou would'st rent the heavens x Either the earnest desire of the Prophet or the Jews strong wish for the coming of the Messias Or rather their cry to God for vengeance upon their Adversaries on consideration of the Enemies unmerciful dealing with them and their insolent and opprobrious usage of God in his Temple partly expressing their hast and earnestness and partly intimating that God would do it with violence and sury implied in the word Renting them Psal. 18. 6 7 c. spoken after the manner of man who if he were shut up must have room made for his coming forth This God is said to do when he puts forth some signal manifestation of his Power Psal. 144. 5. a Metaphor taken from men that when they would resolutely and effectually help one in distress break and fling open doors and whatever may hinder coming to their relief that thou wouldest come down that * Amos 9. 5. Micah 1. 4. the mountains might flow down y Or melt Psal. 68. 1 2. 97. 5. Micah 1. 3 4. that all impediments might be removed out of the way possibly an allusion to God's coming down upon Mount Sinai in those terrible flames of fire Iudg. 5. 4 5. at thy presence 2 As when †Heb. the 〈◊〉 oâ—… 〈◊〉 the melting fire burneth z Come with such Zeal for thy People that the solid Mountains may be no more before thy breath than Metal that runs or Water that boils by the force of a vehement fire and thus for the most part when God will take vengeance of his Enemies the Scripture
had compassion on them and had respect unto them because of his covenant with Abraham Isaac and Jacob and would not destroy them neither cast he them from his ‡ Heb. 〈◊〉 presence f i. e. From the Land of Canaan to which the presence and publick and solemn Worship of God was confined as yet 24 So Hazael king of Syria died and Ben-hadad his son reigned in his stead 25 And Jehoash the son of Jehoahaz ‡ Heb. 〈◊〉 ed and â—…ook took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war three times did Joash beat him g According to the Prediction above v. 19. and recovered the cities of Israel CHAP. XIV IN the second year of Joash son of Jehoahaz king of Israel a i. e. After he began to Reign alone for he Reigned two or three Years with his Farther Oâ—… which see on chap. 13. 10. reigned * 2 Câ—… 〈◊〉 Amaziah the son of Joash king of Judah 2 He was twenty and five years old when he began to reign and reigned twenty and nine years b To wit 14 Years with Ioash King of Israel who Reigned onely 16 Years chap. 13. 10. and 15 Years after the death of Ioash or with Ieroboam the Son of Ioash as is affirmed here ver 17. and 2 Chron. 25. 25. in Jerusalem and his mothers name was Jehoaddan of Jerusalem 3 And he did that which was right in the sight of the LORD c That which was in some sort agreeable to Gods Will. yet not like David his father d Not sincerely 2 Chron. 25. 2. he did according to all things as Joash his father did e i. e. For a time served God aright but afterwards fell to Idolatry 1 Chron. 25. 14. as Ioash had done 2 King 12. 3. 4 Howbeit f Though he did right c. for this Particle is to be joyned with those words the rest being to be closed with a Parenthesis the high places were not taken away as yet the people did sacrifice and burnt incense on the high places 5 ¶ And it came to pass assoon as the kingdom was confirmed in his hand that he slew his servants * Chap. 12 〈◊〉 which had slain the king his father Whereby it is implied that his Fathers Murderers had powerful Friends and Abetrors and that their Fact was in some sort approved by the generality of the People to whom Ioash had made himself hateful by his Apostacy to Idolatry and by his ingratitude to the House of Iehoiada 6 But the children of the murderer he slew not g Wherein he shewed some Faith and Courage that he would obey this Command of God though it was very hazardous to himself such persons being likely to seek revenge for their Fathers death according unto that which is written in the book of the law of Moses wherein the LORD commanded saying * Deut. 24. 〈◊〉 Ezek. 18 〈◊〉 The fathers shall not be put to death for the children nor the children be put to death for the fathers but every man shall be put to death for his own sin 7 He slew of Edom h i. e. Of the Edomites or the children of Seir as they are called 2 Chron. 25. â—… 1. either because they dwelt in Seir See Gen. 36. 8. or because these people were confederates And he invaded these People because they were Subjects to his Kingdom from which they had revolted in Ioram's days 2 King 8. 20. in the valley of salt i Which was the Land of Edom Of which see 2 Sam. 8. 13. Psal. 60. 2. ten thousand and took ‖ Selah k Or the rock the chief City of that part of Arabia called by other Authors Petra which signifies a rock because it was built upon a Rock â—… Chron. 25. 12 by war and called the Or the rock name of it Joktheel l Which signifies the obedience of God i. e. given him by God as a reward of his Obeidence to Gods Message by the Prophet 2 Chron. 25. 8 9. unto this day 8 ¶ Then Amaziah sent messengers to Jehoash the son of Jehoahaz son of Jehu king of Israel saying Come let us look one another in the face m Let us fight personally and with our Armies This challenge he sent partly upon the late and great inâ—…uries done by the Israelites to his people 2 Chron. 25. 10 13. and partly from self-confidence and a desire of advancing his Glory and Empire by his Arms. 9 And Jehoash the king of Israel sent to Amaziah king of Judah saying The thistle that was in Lebanon sent to the cedar that was in Lebanon n By the thistle a low and contemptible yet troublesome Shrub he understands Amaziah and by the cedar himself whom he intimates to be far stronger than he and out of his reach saying Give thy daughter to my son to wife o Let us make a match i. e. let us fight Onely he expresseth this Bloody work in a civil manner as Amaziah had done ver 8. and as Abner did 2 Sam. 2. 14. Or let thy Kingdom and mine be United under one King as formerly they were and let us decide it by a pitched Battel whether thou or I shall be that King Or as some expound it by affirming That it was great arrogancy and presumption for him to desire a Friendly League or Affinity with him he leaves him to guess how intolerable it was that he should undertake to wage War against him and there passed by a wild beast that was in Lebanon and trode down the thistle p And with no less ease shall my Soldiers tread down thee and thy Forces 10 Thou hast indeed smitten Edom and thine heart hath lifted thee up glory of this q Content thy self with that Glory and Success and let not thine Ambition betray thee to ruin and tarry ‡ 〈◊〉 at thy 〈◊〉 at home for why shouldest thou meddle to thy hurt that thou shouldest fall even thou and Judah with thee 11 But Amaziah would not hear r Because God blinded and hardned him to his destruction for his abominable and ridiculous Idolatry 2 Chron. 25. 10. therefore Jehoash king of Israel went up s To wit into the Kingdom of Iudah carrying the War into his Enemies Countrey and he and Amaziah king of Judah looked one another in the face at Beth-shemesh which belongeth to Judah t Which is added to distinguish it from that Bethshemesh in Issachar and another in Naphthali Ios. 19. 22 38. 12 And Judah ‡ Heb. was 〈◊〉 was put to the worse before Israel and they fled u Being unsatisfied in the ground and manner of the quarrel and discouraged by their Kings Idolatry and smitten by God with a spirit of fear every man to their tents 13 And Jehoash king of Israel took Amaziah
which they are first elaborated and contained which may fitly be compared to a bowl and fountain or cistern or such by which they are derived or conveyed to the several parts of the body which are very conveniently designed by the cord and pitcher and wheel all which are truly said to be loosed or broken i. e. dissolved or become useless and insufficient for the performance of their several functions This in the general But it seems most probable that Solomon who was so profound a Philosopher and doubtless had an accurate knowledge of all the parts of mans Body and their several offices and operations doth by these several Expressions describe so many particular parts and offices By the silver cord it is generally and most probably conceived that he understands the pith or marrow of the back-bone which comes from the brain and thence goeth down to the very lowest end of the Back-bone together with the Nerves and Sinews which as Anatomists observe are nothing else but the production continuation of the marrow And this is most aptly compared to a cord both for its figure which is very long and round and for its use which is to draw and move the parts of the Body and to silver both for its excellency and colour which is white and bright even in a dead and much more in a living Body And this may properly be said to be loosed or dissolved or broken or removed as others render the word the sense of all these translations being the same because it is relaxed or obstructed or otherwise disenabled for its proper service And answerably hereunto by the golden bowl he understands the Membranes of the Brain and especially that innermost Membrane which is called by Anatomists the pious mother because it doth with a motherly care defend the Brain and assist and govern its actions which insinuates itself into all the parts of the Brain following it in its various windings and turnings keeping each parcel of it in its proper place and distinguishing and dividing one part from another to prevent disorder and mischief This is not unfitly called a bowl partly because it is round and partly because it receives and contains in it all the substance of the Brain and a golden bowl partly for its great preciousness and usefulness partly for its ductility being drawn out into a great thinness or fineness as Gold is capable of being drawn forth into thinner plates than other metals can bear and partly for its colour which is somwhat yellow and comes nearer to that of Gold than any other part of the Body doth And this is well said to be broken as for the reasons above noted so because upon the approach of Death it is commonly shrivel'd up and many times broken And as these two former clauses concern the Brain and the animal Powers so the two following clauses of this verse respect the Spring and seat of the vital Powers and Operations and of the blood the great instrument thereof which hath been commonly conceived and consequently is here understood to be the Liver but more truly and certainly is the Heart which is now known and confessed to be the source of the blood And so Solomon here describes the chief Organs or Vessels appointed for the Production and Distribution and Circulation of the Blood in Man's Body For although the Doctrine of the Circulation of the Blood hath lien hid and unknown for very many Generations together and therefore the honour of the Invention of it is justly ascribed to a famous Physician of our Country yet it is not improbably supposed by some that it was well known to Solomon although after his times it was lost as doubtless many other things were which he wrote concerning Plants and other things According to this motion the fountain here is the right Ventricle of the heart which is now acknowledged to be the spring of Life and of the vital Spirits and the pitcher is the veins which convey the blood from it to other parts and especially that arterious Vein as Anatomists call it by which it is transmitted to the Lungs and thence to the left Ventricle of the Heart where it is better elaborated and then by the Pulse thrust out into the great Artery called Artâ—…a â—…orta and by its branches dispersed into all the parts of the Body to give them Life and Vigor which being done the residue of the Blood is carried back by the Veins into the right Ventricle of the Heart whence it is disposed as hath been now mentioned and so runs in a perpetual round unless it be obstructed by some disorder in the Body And the cistern is the left Ventricle of the Heart and the wheel seems to be that great Artery which is joined to it which is very fitly so called because it is the first and great instrument of this Rotation or Circulation of the Blood which by its Pulse is forcibly thrust out into all the parts of the Body whence by various windings and turnings it returns thither again and so is sent again upon the same journey which in like manner it performs again and again as long as Life and Health continue and when any of these parts are disenabled for the discharge of their Offices then are they fitly said to be broken The pitcher may be said to be broken at the fountain when the veins do not return the blood to the Heart but suffer it to stand still and cool within them whence comes that coldness of the outward parts which is a near forerunner of Death And the wâ—…l may be said to be broken at the cistern when the great Arteries do not perform their Office of conveying the Blood into the left Ventricle of the Heart and of thrusting it out thence into the lesser Arteries whence comes that ceasing of the pulse which is a certain sign of approaching Death 7 * Gen. 3. 19. Then shall the dust g The Body called dust both for its original which was from the dust and to signifie its vile and corruptible Nature Iob. 4. 19. 30. 19. Psal. â—…3 14. return to the earth as it was h Whence it was first taken He alludes to that passage Gen. 3. 19. and the spirit i The Soul of man frequently so called as Gen 2 7. Psal 31. 5. c. because it is of a spiritual or immaterial Nature shall return unto God k Into his presence and before his Tribunal that there it may be sentenced to its everlasting habitations either to abide with God for ever if it be approved by him or otherwise to be eternally shut out from his presence and favour * Num. 16. 22. 27. 16. Job 34. 1â—… Isa. 57. 16. Zech. 12. 1. who gave it l To wit in a peculiar manner by his creating Power for in a general sense God giveth to every seed his own body 1 Cor. 15. 38. Hence he is called the father of
Spirits Heb. 12. 9. 8 * Ch. 1. 2. Vanity of vanities saith the preacher all is vanity m This sentence wherewith he began this Book he here repeateth in the end of it Partly as that which he had proved in all the foregoing discourse and partly as that which naturally and necessarily followed from both the branches of the assertion now laid down v. 7. 9 And ‖ Or the more wise the preacher was c. moreover because the preacher was wise n Which he affirmeth not out of vain ostentation but partly to procure the more credit and acceptance to his Doctrine and Counsel here delivered and partly to declare his Repentance for his former follies and Gods great Mercy in restoring his Wisdom to him he still taught the people knowledge o As God gave him this Wisdom that he might be a teacher of others so he used it to that end Therefore despise not his Counsel yea he gave good heed p He did not rashly and foolishly utter whatsoever came into his mind or mouth but seriously pondered both his matter and words and sought out q Both by the exercise of his own mind and by reading and learning from others and * 1 Kin. 4. 32. set in order r Or directed on fitted He selected such as were most useful many proverbs s Excellent and wise sayings which are oft called Proverbs as was noted before upon the Book of Proverbs 10 The preacher sought to find out †Heb. words of delight acceptable words t Heb. desirable or delightful worthy of all acceptation such as would minister comfort and profit to the hearers or Readers and that which was written u By the Preacher in this and his other Books was upright x Heb. right or streight agreeable to the Mind or Will of God which is the rule of right not crooked or perverse even words of truth y Not fables cunningly devised to deceive the simple but true and certain Doctrines which commend themselves to mens own Consciences or Reasons wholsom and edifying Counsels 11 The words of the wise z Not of secularly or politickly wise men but of the spiritually wise and holy men of God of which and not of the former this whole context treats are as goads and as nails a Piercing into mens dull Minds and hard Hearts and quickening and provoking them to the practice of all their duties fastened b Which do not only amuse and startle men for the present as the wise and grave Counsels of moral Philosophers frequently do but make powerful and abiding impressions in them which is the peculiar effect of Gods Word by the masters of assemblies c By the teachers of Gods Church and People whether Prophets or others appointed by God for that work which are given from one shepherd d From God or from Jesus Christ the great Shepheard and Teacher of the Church in all Ages by whose Spirit the ancient Prophets as well as other succeeding Teachers were inspired and taught Ier. 3. 15. 1 Pet. 1. 11. 2 Pet. 1. 21. And this clause seems to be added partly as the reason of that admirable Harmony and Agreement which is amongst all the men of God in all ages and places because they are all taught by one Master and guided by the same Hand and partly to oblige us to the greater Attention and Reverence to all their Doctrines and Counsels which we are to receive as the word of God and not of Men only as is said 1 Thes. 2. 13. 12 And further by these e By these Wise Men and their Words or Wâ—…ings of which he spake in the foregoing verse my son be admonished f Take your Instructions from them for their words are right and true as he said v. 10. where as the words of other men are false or at best doubtful of making many books there is no end g I could easily write many Books and large Volumes upon these matters but that were an endless and needless work seeing things necessary to be known and done lie in a little compass as he informs us in the next verse and much ‖ Or reaâ—…ing study h The reading of many Books written by learned Philosophers about these things which it is more than probable were then extant though since lost which also Solomon being so curious and inquisitive a person would in all likelihood procure and peruse as far as he had opportunity is a weariness to the flesh i It wasteth a mans strength and Spirits and yet which is implied doth not satisfie the Mind nor sufficiently recompence the trouble and inconvenience to which man is exposed by it 13 ‖ Or 〈◊〉 eâ—…d of tâ—…e matter 〈◊〉 all that hath been 〈◊〉 Let us hear the conclusion of the whole matter k The summ and substance of all that hath been said or written by wise men so far as it is necessary for us to know * Deut. 6. 2 10. 12. Fear God l Which is Synecdochically put here as it is very frequently in Scripture for all the inward Worship of God Reverence and Love and Trust and a Devotedness of Heart to serve and please God and a Lothness to offend him and an Aptness to tremble at his Word and Judgments and keep his commandments m This is fitly added as a necessary effect and certain Evidence of the Fear of God Make Conscience of practising whatsoever God requires how costly or troublesom or dangerous soever it be for this is the whole duty n In the Hebrew it is only the whole it is his whole work and business his whole Perfection and Happiness it is the summ of what he need either know or do or enjoy of man 14 For * Rom. 2. 16. 14. 1â—… 1 Cor. 4. 5. 2 Cor. 5. 10. God shall bring every work into judgment o This is added either 1. As a reason of what he last said this is the whole of man because all men must give an account to God of all their works and this alone will enable them to do that with joy and not with grief Or 2. As another Argument to press the foregoing Exhortation Fear God and keep his commandments for you must be called to judgment about it c. with every secret thing p Not only outward and visible actions but even inward and secret thoughts whether it be good or whether it be evil CANTICLES BEfore I come to the Explication of this Book some things must be premised concerning it 1. That it was of Divine Inspiration is so clear and certain that as the Iewish Writers note none ever questioned it although some doubted of some other of Solomon's Writings And the same Arguments which prove the Divinity of other Books are found here such as the quality of the Pen-man who was confessedly a man