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
LORD for he is good for his mercy endureth for ever PSAL. CXIX The Author of this Psalm was David which I know none that deny and of which there is no just reason to doubt The scope and design of it is manifest to commend the serious and diligent study and the stedfast belief and the constant practice of Gods Word as incomparably the best counsellor and comforter in the world and as the onely way to true blessedness And this he confirmeth by his own example which he proposeth to them for their imitation and he declareth the great and frequent experience which he had of its admirable sweetness and manifold benefits in all conditions and especially in the times of his distresses And because it was an hard thing rightly to understand this Word in all its parts and harder to put it in practice he therefore intermixeth many prayers to God for his help therein thereby directing and encouraging others to take the same course And because this Psalm was very large and the matter of it of greatest importance the Psalmist thought fit to divide it into two and twenty several parts according to the number of the Hebrew Letters that so he might both prevent tediousness and fix it in the memory It is further observable that the Word of God is here diversly called by the names of Law Statutes Precepts or Commandments Iudgments Ordinances Righteousness Testimonies Way and Word By which variety he designed to express the nature and the great perfection and manifold parts and uses of Gods Word Which is called his Word as proceeding from his mouth and revealed by him to us his way as prescribed by him for us to walk in his Law as binding us to obedience his Statutes as declaring his Authority and Power of giving us Laws his Precepts as declaring and directing our duty his Ordinances as ordained and appointed by him his Righteousness as exactly agreeable to Gods righteous Nature and Will his Iudgments as proceeding from the great Judge of the World and being his Judicial Sentence to which all men must submit and his Testimonies as it contains the witnesses of Gods mind and will and of mans duty And there are very few of these 176 verses contained in this Psalm in which one or other of these Titles is not found ALEPH. 1 BLessed are the ‖ Or perfect or sincere undefiled a Or the perfect or sincere as this word properly and most frequently signifies such whose hearts and course of life agrees with their profession in the way b Either 1. in their way or course of life which in Scripture is oft called a mans way or 2. in the way of the Lord as it seems to be explained by the next clause who walk in the law of the LORD c Who order their lives according to the rule of Gods Law or Word 2 Blessed are they that keep d In mind and heart that carefully and diligently observe his testimonies e His precepts For the reason of this and the other Titles of Gods Word see the Argument or Preface to this Psalm and that †Heb. they will seek him So Gr. seek him f To wit the Lord expressed v. 1. that seek his presence and favour and acquaintance with the whole heart g Sincerely industriously and servently above all other things This is opposed to hypocrifie and sloth and lukewarmness in Religion 3 They also do no iniquity r Or are not workers of iniquity i. e. do not knowingly and resolvedly and industriously and customarily continue in sinful courses So this phrase is understood Ioh 31. 3. 34. 8. Psal. 5. 5. 6. 8. 125. 5. Prov. 10. 29. Luke 13. 27. otherwise there is not a just man upon earth that sinneth not Eccles. 7. 20. they walk s This is their constant practice and the general course of their lives which is commonly signified by walking as Psal. 1. 1. and every where in his ways t In the paths which God hath prescribed to them 4 Thou hast commanded us to keep thy precepts diligently u Not is it strange that thy people do so exactly and diligently observe and practise thy precepts because they are commanded so to do by thee their Soveraign Lord. 5 O that x My desires answer thy commands my ways were directed y Or established to wit by thy Grace and holy Spirit for the direction of Gods word he had already to keep thy statutes 6 Then shall I not be * Ver. 80. ashamed z Either of my actions or of my profession of Religion or of my hope and confidence in thy favour When sinners shall be ashamed both here Rom. 6. 21. and hereafter Dan. 12. 2. I having the conscience of mine own integrity shall lift up my head with courage and boldness both before men when they either accuse or persecute me and before God in the day of judgment as it is said 1 Ioh. 4. 17. when I have respect a A due and true respect which implies high valuation hearty affection diligent study and common practice unto all thy commandments b So as not to be partial in my obedience not to allow my self in the practice of any known fin or in the neglect of any known duty 7 I will * Ver. 171. praise thee c i. e. Worship thee one eminent duty of Gods worship being put for all as is frequent in Scripture with uprightness of heart d Or with a right mind or heart in a right manner so as may be acceptable to thee and beneficial to my self when I shall have learned †Heb. judgments of thy righteousness thy righteous judgments e When by thy good Spirit I shall be more fully instructed in the meaning of thy Word which is the onely rule of thy Worship for want of a sound knowledge whereof many persons run into superstitious or erroneous practices 8 I will keep thy statutes f It is my full purpose to do so whatsoever it cost me O forsake me not utterly g Not totally and finally for then I shall fall into the foulest sins and greatest mischief Not that he was contented to be forsaken in the least degree but this he more especially deprecates as he had great reason to do BETH 9 Wherewithal shall a young man h Or any man But he names the young man because such are commonly void of wisdom and experience heady and wilful and impatient of admonition full of violent passions and strong lusts and exposed to many and great temptations cleanse his way i Reform his life or purge himself from all filthiness of flesh and spirit by taking heed thereto according to thy word k By a diligent and circumspect watch over himself and the examination and regulation of all his actions by the rules of thy Word 10 With my whole heart have I
with a variety of senses we have onely hinted the senses which in our judgment have seemed fairest and least constrained and shortly shewed the consonancy of them to other Scriptures We have avoided all Polemical discourses as no way proper to our design and very rarely hinted those practical conclusions which have arose from the Text when opened the most we have done of that nature is in our discourses upon the Parables Our Reverend Brother designing but two Volumes and the first to end with the Song of Solomon tho since it hath been determined to conclude it with the Prophet Isaiah that all which he lived to finish might be comprehended in one Volume had an hard task to contract his discourses so as to bring them within that compass and thereby was necessitated not to give the entire sense of each verse in his notes but onely of those words or Terms in the verse which he conceived to stand in need of explication referring by letters in the Text to the parts of the Commentary This was not necessary in such parts of the Scripture where the entire sense of the whole Text is given Nor indeed as to some parts is it possible such we mean as are opened harmonically Of which nature are the three first Evangelists It is confessed by all that the Evangelists make up but one entire History tho some of them have some things which the others have not and they seldom agree in the phrases and circumstances of any one piece of History This made it reasonable that with the Interpretation of one Evangelist should be joyned what the others had with reference to the same piece of History Which method hath been accordingly pursued being the same in which the most Iudicious Mr. Calvin and others have gone before us nor indeed could any other course have been taken without a needless writing the same things over again so as that in our Notes upon Mark we have only enlarged in the explication of what he hath which we did not meet with before in Matthew and in the explication of Luke we have onely opened what he hath which was not in Matthew or Mark where they all three concurred or but two of them concurr'd in any story we have opened what they all or both say in our Notes upon the first of them and when we have come to it again in one or both the other we have onely referred to our former Notes John having little which the other Evangelists have we have considered by himself mostly yet sometimes taking in something from him where we found it completory of any thing related by the other Evangelists In magnis voluisse sat est We cannot say that we have left no room for others to come after us and add to or correct what we have said But this we can say in truth that we have not willingly baulked any obvious difficulty and have designed a just satisfaction to all our Readers and if any knot yet remain untied we have told our Readers what hath been most probably said for their satisfaction in the untying of it If it had pleased God to have lent a little longer life to our Reverend Brother the work had very probably been done to greater advantage and more general satisfaction We are but entred upon his Harvest and have wanted his sickle we cannot pretend to any double portion of his Spirit His mantle dropt from him before he was Translated we mean his Synopsis we have taken that up out of that great work of his we have taken so much as we judged proper for his design in this work and made use of a great number of other Authors some of which he left out or very little considered in his Synopsis upon design to make a further use of them in this English work as thinking their labours more proper for this then his other work Our design good Reader was not to tell thee how the Fathers interpreted Texts Aquinas Justinianus and others have done that work nor yet to tell thee any Grammatical niceties or what learned men have critically noted upon Terms or Phrases that is done in the Synopsis Criticorum Nor yet to tell thee what conclusions of Truth may be raised from the verses that hath been done profitably upon many books of Scripture by Mr. Dickson Hutchinson Fergusson Guild Durham and some others much less to handle the controversies that have risen from any portion of Scripture Our work hath been onely to give thee the plain sense of the Scripture and to reconcile seeming contradictions where they occurred and as far as we were able to open Scripture by Scripture which is its own best Interpreter comparing things Spiritual with Spiritual That thy Faith might not stand in the wisdom of men but in the wisdom and power of God If we have reached this end it is all we aimed at if thou gettest any good by what we have done Remember thy Sacrifice is due at another Altar even his who ministreth seed to the sower who both watereth the furrows of the field and blesseth the springing of the Corn let him have the Praise and we onely thy Prayers that we may live an useful Life and dye an happy Death and attain to the Resurrection of the Dead in which we shall all see and understand more perfectly then we yet do Mr. POOL'S English Synopsis OF ANNOTATIONS UPON THE HOLY BIBLE Collected out of the Latin Synopsis Criticorum and divers other Learned Interpreters and Accommodated to the use of Vulgar Capacities GENESIS The ARGUMENT THis Book is called Genesis i. e. Generation or Birth giving an accompt of passages during 2300 years and upwards viz. From the Creation of all things to the death of Joseph In which History Moses by Divine inspiration treats of the Creation of the World with all the parts and uses in it and of it but chiefly of Man who alone was made after God's Image where he lays down God's concessions and prohibitions to him and Man's Transgressioâ—… together with the woful effects and the remedy of them in the promise of a Saviour The Original Progress and Preserâ—…ion of the true Church springing from Abel and carried on by Seth Enoch c. And the ground and rise of Apostasiâ—… begun in Cain and carried on by his posterity separating themselves from the Holy Seed till by their monstrous provocations they had brought an universal Deluge to destroy all mankind from off the Earth excepting only Noah and his Family out of which as the Church did again spring forth so another cursed race carrying on the former enmity to a greater height not only fell into Idolatry after it had continued a considerable time in Sem's race but breaking out into all Outrages and Tyrannical oppressions it was almost extinct among those numerous Nations that Noah's Posterity sprang out into But God calling Abraham into the Land of Promise who was an Idolater in Chaldea and giving him Temporal and
it was with the first child but the rest were reputed his own 9 And Onan knew that the seed should not be his and it came to pass when he went in unto his brothers wife that he spilled it on the ground lest that he should give seed unto his brother l Two things are here noted 1. The sin it self which is here particularly described by the Holy Ghost that men might be instructed concerning the nature and the great evil of this sin of self-pollution which is such that it brought upon the actor of it the extraordinary vengeance of God and which is condemned not onely by Scripture but even by the light of Nature and the judgment of heathens who have expresly censured it as a great sin and as a kind of murder Of which see my Latin Synopsis Whereby we may sufficiently understand how wicked and abominable a practice this is amongst Christians and in the light of the Gospel which lays greater and stricter obligations upon us to purity and severely forbids all pollution both of Flesh and Spirit 2. The cause of this wickedness which seems to have been either hatred of his brother or envy at his brothers name and honour springing from the pride of his own heart 10 And the thing which he did †Heb. was evil iâ—… the eyes of the Lord. displeased the LORD m An expression noting a more then ordinary offence against God as 2 Sam. 11. 27. wherefore he slew him also n This just but dreadful severity of God is noted both for the terrour of such like transgressors and to provoke love and thankfulness to God in those whom he useth more indulgently 11 Then said Judah to Tamar his daughter in Law Remain a widow at thy fathers house o Whither he sent her from his house that Shelah might not be insnared by her presence and conversation till Shelah my son be grown p So he dismisseth her with a pretence of kindness and a tacit promise of marriage to her which he never intended to keep as the following words imply for he said q Or rather but he said for the Hebrew chi oft signifies but as Gen. 45. 8. Psal. 37. 20. Eccl. 2. 10. and 6. 2. So here is an opposition between what he said to Tamar and what he said to himself or in his own heart as that word said is oft used He intimated to her that he would give Shelah to her but he meant otherwise and said in himself I will not do it Leâ—…t peradventure he die also as his brethren did r Imputing the death of his two sons either to her fault or to her unluckiness rather than to his own or his sons miscarriages and Tamar went and dwelt in her fathers house 12 And †Heb. the days were multiplyed in process of time s When many days had passed and Shelah though grown was not given to Tamar the daughter of Shuah Judahs wife died and Judah was comforted and went up unto his Sheep-shearers t To feast and rejoyce with them at that time as the manner was then and afterwards See 1 Sam. 25. 36. to Timnath u A place not far from Adullam of which see Ios. 15. 57. he and his friend Hirah the Adullamite 13 And it was told Tamar saying Behold thy father in law goeth up to Timnath to shear his sheep 14 And she put her widows garments off from her and covered her with a vail x As harlots used to do in those modester ages of the World when they had not learnt to outface the Sun nor to glory in their villanies and wrapped her self and sate in †Heb. the door of eyes or of Enajim an open place y Where she might be soonest discovered by Passengers This is noted as the practice of Harlots Prov. 7. 12. and 9. 14. Ier. 3. 2. Ezek. 16. 24 25. which is by the way to Timnath for she saw that Shelah was grown and she was not given unto him to wife 15 When Judah saw her he thought her to be an harlot because she had covered her face z And was doubtless careful not to discover her self by her voice 16 And he turned unto her by the way and said Go to I pray thee let me come in unto thee for he knew not that she was his daughter in law and she said What wilt thou give me that thou mayest come in unto me 17 And he said I will send thee †Heb. a kid of the goats a kid from the flock and she said Wilt thou give me a pledge till thou send it 18 And he said What pledge shall I give thee And she said Thy signet and thy bracelets a Or handkerchief or girdle or any other ornament made of twisted thread which the Hebrew word signifies and thy staff that is in thine hand and he gave it her and came in unto her and she conceived by him b God so ordering things by his Providence that his sin might be discovered And this and other such horrid crimes committed sometimes by the Patriarchs and other eminent persons it hath pleased God for divers wise and holy reasons to leave upon record partly to discover how great and deep the corruption of mans nature is and that even in the best partly to oblige all men to an humble sence of their own infirmity and to a diligent application of themselves to God for his gracious succors and to a greater circumspection and watchfulness to prevent those evils in themselves partly to encourage even the greatest sinners to repentance and the hope of Pardon and partly for the just punishment and obduration of incorrigible sinners who make such sad examples matter of their delight and imitation 19 And she arose and went away and laid by her vail from her and put on the garments of her widowhood 20 And Judah sent the kid by the hand of his friend the Adullamite to receive his pledge from the womans hand but he found her not 21 Then he asked the men of that place saying Where is the harlot that was ‖ Or in Enajim openly by the way side And they said There was no harlot in this place 22 And he returned to Judah and said I cannot find her and also the men of the place said That there was no harlot in this place 23 And Judah said Let her take it to her Lest we †Heb. become a contempt be ashamed b Note that fornication was esteemed sinful and shameful amongst the heathens behold I sent this kid and thou hast not found her 24 And it came to pass about three months after that it was told judah saying Tamar thy daughter in law hath played the harlot and also behold she is with child by whoredom and Judah said Bring her forth c To the Magistrate from whom she may receive her sentence and deserved punishment Iudah had
was gone the Lawgiver remained there still Nor was their Government and Commonwealth quite destroyed until the destruction of Ierusalem by Titus And therefore some translate the place thus and that with great probability The Scepter shall not depart until the Shiloh come and until which word is repeated out of the former member as is most usual in the Scripture the gathering of the people be to him i. e. until the Gentiles be converted and brought in to Christ. And this interpretation receiveth countenance from Mat. 24. 14. The Gospel shall be preached in all the world and then shall the end come not the end of the whole world as it is evident but the end of the Commonwealth and Government of the Iews when the Scepter and Lawgiver should be wholly taken away from that tribe and people be 11 Binding his foale unto the vine and his asses colt unto the choice vine i He signifies the plenty of vines in Iudahs portion that they shall be planted every where even in the commons and high-ways where men travel and where upon occasion they use to tie the beasts on which they ride to any tree which is near them he washed his garments in wine k Such shall be the plenty of it that if it were convenient men might use wine in stead of water to wash their garments and his cloathes in the blood of grapes l So the wine is called also in Dâ—…t 32. 14. 1 Macc. 6. 34. and by Pliny Hesiod and others As oil is called the blood of the olive 12 His eyes shall be red with wine m Which shews not onely the plenty of wine but also the excellency and strength of it which though not drunk in great quantity or to excess will make the eyes red See Prov. 23. 29. and his teeth white with milk 13 * Deut. 33. 18. Josh. 19. 10. Zebulun shall dwell at the haven of the sea n Acknowledge here and adore the divine providence which directed Iacob thus exactly to foretell the portion 〈◊〉 Zebulon which fell to them 200 years after this and that not by choice or any design of men but meerly by lot His portion was extended from the sea of Galilee to the great Mediterranean sea and to such parts of it where there were convenient havens and he shall be for an haven of ships and his border shall be unto Zidon o Or his side or coast to wit that which is upon the Mediterranean sea is near Sidon understanding not the city but the territory belonging to it unto which that Tribe reached upon the sea-coast For though Aher might seem to intercept them yet he did not reach to the sea Or his coast looks towards Sidon hath it in view and lies commodiously for commerce with that great City which then was the mart of the Nations 14 Issachar is a strong ass p Heb. an ass of bone i. e. of great bulk and bones and strength of body but of little spirit and courage couching down between two burdens q Which are laid upon his back and which he is contented to bear Or lying down i. e. enjoying his ease and rest between the borders to wit of the other Tribes with which he was encompassed and secured from forreign enemies which made him more secure and slothful Or between the orders or folds of cattle as a word very near akin to it and proceeding from the same root signifies Iudg. 5. 16. to the feeding and minding whereof he wholly gave himself neglecting more generous things 15 And he saw that rest r Or rather his resting place as this very word signifies Gen. 8. 9. Psal. 116. 7. and 132. 8. Isa. 11. 10. i. e. his portion or habitation as the Chald. and Syr. translate it So this agrees with the following member where after the manner of the Hebrews the same thing is repeated in other words And if it be objected against this version that it is not said his rest but rest in the general it may be replyed that so it is in the following branch the land though it be apparently meant of his land or portion of land allotted to him Besides the pronouns are often omitted and to be understood in the Hebrew text as may appear by comparing 1 King 10. 7. with 2 Chron. 9. 6. and Psal. 41. 9. with Ioh. 13. 18. and Mat. 3. 12. with Luk. 3. 17. was good and the land that it was pleasant and bowed his shoulder to bear and became a servant unto tribute s Willingly paying whatsoever Tributes were imposed upon him either by the neighbouring Tribes or by forreign powers rather than to forfeit his pleasant and fruitful country and his sweet repose 16 Dan shall judge t i. e. Rule and govern them Though he be the son of my Concubine yet he shall not be subject to any other Tribe but shall have an absolute power within himself What is said of him is to be understood of the rest of the sons of the Concubines and hereby all difference between the sons of the Wives and Concubines is taken away It is said of Dan because he is the first-mentioned of that sort his people as one of the tribes of Israel u As the rest of the Tribes do having distinct Governments and Governours amongst them See Numb 1. 4 16. 17 Dan shall be a serpent by the way an †Heb. an arrow-snake adder in the path x Which covereth and hideth it self in the sand or dust of the high-way watching for men or beast that pass that way He notes the subtilty of that Tribe which should conquer their enemies more by craft and cunning than by strength or force of armes that biteth the horse heels so that his rider shall fall backward 18 I have waited for thy salvation O LORD y I do earnestly wait and hope and pray for thy helping hand to save me and my posterity from the manifold temporal calamities which I foresee will come upon them and especially from spiritual and eternal mischiefs by that Messiah which thou hast promised Iacob in the midst of his great work doth take a little breathing and finding himself weakned by his speech to his children and drawing nearer death he opens his arms to receive it as the thing for which he had long waited as the onely effectual remedy and mean of Salvation or deliverance from all his pains and miseries and particularly from his present horrours upon the contemplation of the future state of his children And this pathetical exclamation may look either 1. backward to the state of the tribe of Dan which he foresaw would be deplorable both for its great straits and pressures of which see Ioâ—… 19. 47. Iudg. 1. 34. and especially for that Idolatry which that Tribe would introduce and promote Iudg. 18. 30. and 1 King 12. 29. whereby they would ruine themselves and most of the other tribes with them
unto Abraham unto Isaac and unto Jacob by the Name of * Gen. 17. 1. and 48. 3. God Almighty but by my Name * chap. 3. 14. JEHOVAH was I not known to them * Quest. How is this true when God was known to them and called by the name Iehovah Gen. 15. 7. and 26. 24. c. Ans. 1. He speaks not of the letters or syllables but of the thing signified by that name For that denotes all his perfections and amongst others the eternity constancy and immutability of his nature and will and the infallible certainty of his word and promises And this saith he though it was believed by Abraham Isaac and Iacob yet it was not experimentally known to them for they onely saw the promises afar off Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively as many others are as Gen. 32. 29. Mat. 9. 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly which will now be made known more clearly and fully 4 And I have also established my covenant with them * Gen. 17. 8. and 28. 4. to give them the land of Canaan the land of their pilgrimage wherein they were strangers 5 And * chap. 2. 24. I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage and I have remembred my Covenant 6 Wherefore say unto the children of Israel I am the LORD and I will bring you out from under the burdens of the Egyptians and I will rid you out of their bondage and I will redeem you with a stretched out arm b i. e. My almighty power A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow and with great judgments c i. e. Punishments justly inflicted upon them as the word judging and judgments is oft used as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19. 29. 7 And I will take you to me for a people d i. e. For my people you shall no longer be the people and slaves of the King of Egypt but my people and servants whom I will bless and preserve and I will be to you a God e To judge and deliver you and ye shall know that I am the LORD your God which bringeth you out from under the burdens of the Egyptians 8 And I will bring you in unto the land concerning the which I did †Heb. list up my hand See Gen. 14. 22. Deut. 32. 40. swear * Gen. 15. 14. 26. 3. 35. 12. to give it to Abraham to Isaac and to Jacob and I will give it you for an heritage I am the LORD f And therefore have authority and power to dispose of lands and kingdoms as I please and faithful to give you what I have promised 9 And Moses spake so unto the children of Israel but they hearkened not unto Moses for †Heb. shortness or straitness anguish of spirit g Their minds were so oppressed with their present burdens and future expectations that they could not believe nor hope for any deliverance but deemed it impossible and having been once deceived in their hopes they now quite despaired and thought their entertainment of new hopes or use of further endeavours would make their condition worse as it had done and for cruel bondage 10 And the LORD spake unto Moses saying 11 Go in speak unto Pharaoh King of Egypt that he let the children of Israel go out of his land 12 And Moses spake before the LORD saying Behold the children of Israel have not hearkened unto me how then shall Pharaoh hear me * chap. 4. 10. who am of uncircumcised lips h i. e. Of polluted lips Uncircumcision being a great defect and blemish whereby men were rendred profane contemptible and unfit for many services and priviledges may note any defect whether moral and of the spirit or natural and of the body So here it notes Moses his inability to cloath Gods commands in such words as might prevail with Pharaoh But this was a great weakness of faith as if God could not effect his purpose because the instrument was unfit 13 And the LORD spake unto Moses and unto Aaron and gave them a charge unto the children of Israel and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt 14 These be the heads of their fathers houses i This genealogy he describes here to shew the linage of Moses and Aaron by whom this great work was to be effected Onely he premiseth in brief the genealogy of his two elder brethren Reuben and Simeon to make way for the third which he intended more largely to insist upon And he mentions them rather than any other either to advance the favour of God in preferring that tribe before the descendants of their elder brethren or to shew that although the parents were sharply censured and rather cursed then blessed by Iacob Gen. 49. yet their posterity was not rejected by God but received to mercy and admitted to the same priviledge with their brethren * Gen. 46. 9. 1 Chron. 5. 3. The sons of Reuben the first-born of Israel Hanoch and Pallu Hezron and Carmi these be the families of Reuben 15 * 1 Chro. 4. 24. And the sons of Simeon Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of a Canaanitish woman these are the families of Simeon 16 And these are the names of the * Numb 3. 17. 1 Chron. 6. 1. sons of Levi according to their generations k From each of which proceeded a distinct generation or family called by their fathers name Gershon and Kohath and Merari and the years of the life of Levi were an hundred thirty and seven years 17 The * 1 Chro. 6. 17. and 23. 7. sons of Gershon Libni and Shimi according to their families 18 And * Numb 26. 57. 1 Chron. 6. 2. the sons of Kohath Amram and Izhar and Hebron and Uzziel And the years of the life of Kohath were an hundred thirty and three years 19 And the sons of Merari Mahali and Mushi these are the families of Levi according to their generations 20 And * chap. 2. 1. Numb 26. 59. Amram took him Jochebed his fathers sister l Or rather kinswoman or coâ—…sin or neece for so this Hebrew word is sometimes used as appears from Ier. 32. 8 9 12. Obj. She is called the daughter of Levi Exod. 2. 1. Ans. Even Neeces are oft called daughters as we have shewed See Luk. 1. 5. and the notes on Exod. 2. 1. to wife and she bare him Aaron and Moses and the years of the life of Amram were an hundred and thirty and seven years 21 And * 1 Chro. 6. 37 38. the sons of Izhar Korah and Nepheg and Zichri 22 And * Levit. 10. 4. Num. 3. 30.
ye shall break it 34 Of all meat which may be eaten that on which such water cometh e The meaning is that flesh or herbs or other food which is dressed in water to wit in a vessel so polluted shall be unclean not so if it be food which is eaten dry as bread fruits c. the reason of which difference seems to be this that the water did sooner receive the pollution in it self and convey it to the food so dressed shall be unclean And all drink that may be drunk in every such vessel shall be unclean 35 And every thing whereupon any part of their carcass falleth shall be unclean whether it be oven or ranges for pots they shall be broken down for they are unclean and shall be unclean unto you 36 Nevertheless a fountain or pit †Heb. a gathering together of 〈◊〉 wherein there is plenty of water f Of which no solid reason can be given whilest such unclean things remained in them but onely the will of the lawgiver and his merciful condescension to mens necessities water being scarce in those countries and for the same reason God would have the ceremonial law of sacrifices to be offered to God give place to the moral law of mercy towards men shall be clean but ‖ Or â—…e that 〈◊〉 that which toucheth their carcass shall be unclean 37 And if any part of their carcass fall upon any sowing seed which is to be sown g Partly because this was necessary provision for man and partly because such seed would not be used for mans food till it had received many alterations in the earth whereby such pollution was taken away See Ioh. 12. 24. 1 Cor. 15. 36. it shall be clean 38 But if any water be put upon the seed h The reason of the difference is partly because wet seed doth sooner receive and longer retain any pollution and partly because such seed was not fit to be sown presently and therefore that necessity which justified the use of the dry seed which was speedily to be sown could not be pretended in this case and any part of their carcass fall thereof it shall be unclean unto you 39 And if any beast of which ye may eat die i Either of it self or being killed by some wild beast in which cases the blood was not poured forth as it was when they were killed by men either for food or sacrifice he that toucheth the carcass thereof shall be unclean until the even 40 And * chap. 1â—… 1â—… 22. 8. Ezek. 4. 14. 44. 31. he that eateth of the carcass of it k To wit unwittingly for if he did it knowingly it was a presumptuous sin against an express law Deut. 14. 21. and therefore punished with cutting off Numb 15. 30. shall wash his clothes and be unclean untill the even he also that beareth the carcass of it shall wash his clothes and be unclean untill the even 41 And every creeping thing l Except those before expresly excepted above ver 29 30. that creepeth upon the earth shall be an abomination it shall not be eaten 42 Whatsoever goeth upon the belly m As worms and snakes and whatsoever goeth upon all four n As â—…oads and divers serpents or whatsoever †Heb. doth â—…tiply feet hath more feet o To wit more than four as caterpillars c. among all creeping things that creep upon the earth them ye shall not eat for they are an abomination 43 * chap. 20. 〈◊〉 Ye shall not make your †Heb. souiâ—… selves abominable with any creeping thing that creepeth neither shall ye make your selves unclean with them that ye should be defiled thereby 44 For I am the LORD your God ye shall therefore sanctifie your selves and * chap. 19. 2. and 20. 7. 〈◊〉 1. 15 16. ye shall be holy p By which he gives them to understand that all these cautions and prohibitions about the eating or touching of these creatures was not for any real uncleanness in them all being Gods good creatures but onely that by the diligent observation of these rules they might learn with greater care to avoid all moral pollutions and to keep themselves from all filthiness of flesh and spirit and particularly from all familiar and intimate converse with notorious sinners for I am holy neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth 45 For I am the LORD that bringeth you up out of the land of Egypt to be your God ye shall therefore be holy for I am holy 46 This is the law of the beasts and of the fowl and of every living creature that †Heb. 〈◊〉 〈◊〉 moveth in the waters and of every creature that creepeth upon the earth 47 To make a difference between the unclean and the clean and between the beast that may be eaten and the beast that may not be eaten CHAP. XII 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel saying If a * chap. 15. 〈◊〉 woman have †Heb. 〈◊〉 conceived seed and born a man-child then * Luk. 2. 〈◊〉 she shall be unclean a Not for any filthiness which was either in the conception or in bringing forth but to signifie the universal and deep pollution of mans nature even from the birth and from the conception seven dayes b For so long or thereabouts nature is employed in the purgation of most women according to the dayes of the separation for her infirmity c i. e. For her monethly infirmity And it may note an agreement therewith not onely in the time Levit. 15. 19. but in the degree of uncleanness which was such that she defiled every thing she touched c. shall she be unclean From uncleanness contracted by the touching or eating of external things he now comes to that uncleanness which ariseth from our selves 3 And in the * Gen. 17. 12. Luk. 1. 59. and 2. 21. Joh. 7. 22. eighth day the flesh of his foreskin shall be circumcised d Which law is here repeated because the womans uncleanness lasting for 7 days was one though not the onely reason why the childs circumcision was put off till the eighth day 4 And she shall then continue e Heb. sit i. e. abide as that word is oft used as Gen. 22. 5. and 34. 10. or tarry at home not go into the Sanctuary in the blood of her purifying f In her polluted and separated estate for the word blood or bloods signifies both guilt as Gen. 4. 10. and uncleanness as here and elsewhere See Ezek. 16. 6. And it is called the blood of her purifying because by the expulsion or purgation of that blood which is done by degrees she is purified three and thirty dayes she shall touch no hallowed thing g She shall not eat any part of the
about us g i. e. All our people who lived in the Countrey and Territory adjoyning to each City where the Princes resided as the oxe licketh up the grass of the field And Balak the son of Zippor was King of the Moabites at that time 5 * Josh. 24. 9. Neh. 13. 1 2. Mic. 6. 5. 2 Pet. 2. 15. Jude 11. Rev. 2. 14. He sent messengers therefore unto Balaam h Who is called a Prophet 2 Pet. 2. 16. because God was pleased to inspire and direct him to speak the following prophesie as he did inspire Caiaphas to speak those words Iohn 11. 51 52. and as sometimes he did for a time inspire other wicked men but in truth he was a soothsayer as he is called Ios. 13. 22. See Numb 24. 1. the son of Beor i Or Bosor 2 Pet. 2. 15. for he had two names as many others had to Pethor k A City in Mesopotamia or Aram see Numb 23. 7. Deut. 23. 4. which is by the river of the land of the children of his people l i. e. By Euphrates which is oft called the River by way of eminency as Gen. 15. 18. Ios. 24. 2 15. and here the River of Balaams land or Countrey to wit of Mesopotamia or Aram Numb 23. 7. to call him saying Behold there is a people come out from Egypt behold they cover the †Heb. eye face of the earth and they abide over against me m They are encamped in my neighbourhood ready to invade my Kingdom 6 Come now therefore I pray thee curse me n i. e. Curse them for my sake and benefit use thy utmost power which thou hast with thy Gods or infernal spirits to blast and ruine them this people for they are too mighty for me peradventure I shall prevail that we may smite them o Thou by thy magical imprecations and I by my sword joyned with them and that I may drive them out of the land for I wot that he whom thou blessest is blessed and he whom thou cursest is cursed p He had some experience of or at least a great confidence in Balaams skill and power in these matters 7 And the elders of Moab and the elders of Midian departed with the rewards of divination q Heb. with divinations by which he understands not the instruments of divination which it was needless and absurd to bring to so eminent a diviner who doubtless was throughly furnished for his own trade but the rewards of it as it is explained 2 Pet. 2. 15. and as in the Hebrew 2 Sam. 4. 10. good tydings is put for the reward of good tydings Nor is it probable they would go to or could expect to prevail with such a person especially being noted for his covetousness as appears from the story without that powerful engine in their hands and they came unto Balaam and spake unto him the words of Balak 8 And he said unto them Lodge here this night r The night was the time when God used to reveal his mind by dreams Here is the first discovery of his wickedness that he takes time to consider and doth his indeavour to effect that wicked motion of cursing the Israelites which he should have rejected and abhorred at the first mention of it and I will bring you word again as the LORD s Heb. Iehovah the true God whom he here mentions either for his own greater reputation as if he consulted not with inferiour spirits as other soothsayers did but with the supreme God or rather because this was Israels God and the onely possible way of ruining them was by engaging their God against them as the known way of the Romans and other Heathens when they went to besiege any City they used inchantments to call forth that God under whose peculiar protection they were shall speak unto me and the princes of Moab t And of Midian too as is manifest from ver 7. which was needless to repeat here abode with Balaam 9 And God came unto Balaam u Not to gratifie his covetous desire but to advance his own honour and service even by the counsels of his enemies and said what men are these with thee x He asketh not this for his own information but partly that Balaam by repeating the thing in Gods presence might be convinced and ashamed of his sin and folly in offering his service in such a cursed business and partly for a foundation to the following answer 10 And Balaam said unto God Balak the son of Zippor King of Moab hath sent unto me saying 11 Behold there is a people come out of Egypt which covereth the face of the earth come now curse me them peradventure †Heb. I shall prevail in fighting against him I shall be able to overcome them and drive them out 12 And God said unto Balaam y To whom God revealeth his mind not for any love to him but for the sake of his people concerned in it as he did to Pharaoh Gen. 41. 25. and to 〈◊〉 Dan. 2. 45. Thou shalt not go with them thou shalt not curse the people for they are blessed z By my irrevocable decree and sentence and therefore it is in vain for men to curse them 13 And Balaam rose up in the morning and said unto the princes of Balak Get ye into your land for the LORD refuseth to give me leave to go with you a He conceals the principal thing to wit the reason of Gods prohibition which might have given a stop to their further course and counsels in this matter and secretly intimates his own good will and readiness to comply with them if God had not hindered him 14 And the princes of Moab rose up and they went unto Balak and said Balaam refuseth to come with us b Thus they lay the blame upon Balaam which he imputed to God 15 And Balak sent yet again princes mo and more honourable than they 16 And they came to Balaam and said to him Thus saith Balak the son of Zippor †Heb. be not thou letted from c. let nothing c No counsel nor suggestion either of God or Man I pray thee hinder thee from coming unto me 17 For I will promote thee unto very great honour d Before he wrought upon his covetousness now upon his ambition and I will do whatsoever thou sayest unto me come therefore I pray thee curse me this people 18 And Balaam answered and said unto the servants of Balak * chap. 24. 13. if Balak would give me his house full of silver and gold I cannot e You desire and expect that from me which is out of my power to resist the will of the great God He slily insinuates that he wanted not will but power onely go beyond the word of the LORD my God f So he calls him partly to magnifie himself as the servant of the
nor Balaam neither understand or utter any thing which might seem to thwart that happy estate of Israel which Balaam clearly saw and openly applauded and he also x Not the Hebrews as some understand for his affliction was now mentioned before and other Scriptures tell us they shall have a better end and that all Israel shall be saved and therefore not perish for ever but the â—…er or scourge of Aâ—…hur and Eber to wit the Grecian and 〈◊〉 Empire shall perish for ever 25 And Balaam rose up and went and returned to his place y i. e. To Mesopotamia Obj. He went onely to 〈◊〉 where he was slain Numb 31. 8. Aâ—…s 1. He is said to return home because he intended and began to do so though he 〈◊〉 diverted by the Midianites for men in Scripture are 〈◊〉 〈◊〉 to do what they design or attempt to do as Eâ—…d 8. 〈◊〉 Numb 14. 40. Ans. 2. He did go home first though â—…wards he returned to the Midianites either because theâ—… 〈◊〉 for him or to recover his lost credit and to do that 〈◊〉 〈◊〉 which he could not do by charmes to which purpose he 〈◊〉 them that devilish counsel which was put in 〈◊〉 〈◊〉 〈◊〉 and that by his advise Numb 31. 16. Rev. 2. 14. and Balak also went his way CHAP. XXV 1 AND Israel abode in * 〈◊〉 33. 〈◊〉 Shittim a A place called more largely Abel-Shittim Numb 33. 49. it being usual with the Hebrews to abbreviate long proper names as Hermon is put for Baal-hermon Iudg. 3. 3. 〈◊〉 for â—…lad Ios. 19. 4. Nimrim Isa. 15. 6. for Bâ—…-nimrim Numb 32. 36. And this was their last station from whence they passed immediately into Canaan So this is here noted as a great aggravation of their sin that they committed it when God waâ—… going to put them into the possession of their long-expected and much-desired land and the people b Not all but many of them as appears from Deut. 4. 3. 4. 1 Cor. 10. 8. began to commit whoredom c Both corporally and spiritually either because they prostituted themselves to them upon condition of worshipping their God or because their â—…thy God was worshipped by such filthy acts as Priapus and â—…nus were with the daughters of Moab d And of Midian tâ—…o as is evident from ver 6 1â—… 18. and Numb 31. 16. for both these people being confederated in this wicked design the one is put for the other and the daughters of Moab may be named either because they began the transgression or because they were the chief persons possibly the relations or courtierâ—… of Balak king of Moab 2 And * Josh. 22. 〈◊〉 Psal. 106. 28. Hos. 9. 10. they called e This may be noted either 1. as the consequent of their whoredome an invitation to further society in their sacrâ—…d feasts or rather 2. as the cause or occasion of their whoredome the Hebrew vau here signifying for as it oft doth The Moabites being now neighbours to the Israelites and finding themselves unable to effect their design against Israel by war and witchcraft they now fell another way to work by contracting familiarity with them and perceiving their evil and lustful inclinations they i. e. their daughters last mentioned invited them to their feasts the people unto the sacrifices e i. e. Unto the feasts which were made of their parts of their sacrifices after the manner of the Iews and Gentiles too the participation whereof was reckoned a participation in the worship of that God to whom the sacrifices were offered 1 Cor. 10. 8. and therefore was forbidden to the Israelites when such feasts and sacrifices belonged to a false God Exod. 34. 15. Yet this was a less and more modest kind of Idolatry and therefore is fitly used to usher in what was more gross and impious of their gods f i. e. Of their God Baal-pâ—…r the plural Elohim being here used as commonly it is for one God and the people did eat and bowed down g Which properly notes the outward act of worship which here consisting in or being accompanied with filthy actions may either signifie or connote them to their gods h Before their Gods or to the honour and worship of their Gods 3 And Israel joyned himself i The word implies a forsaking of God to whom they were and should have been joyned and a turning to embracing of strict conjunction with and fervent affection after this false God Campare Hos. 9. 10. and 2 Cor. 6. 14. unto Baal-peor k Called Baal by the name common to many false Gods and especially to those that represented any of the heavenly bodies and Peor either from the hill Peor where he was worshipped Numb 23. 28. or rather from a verb signifying to open and uncover either because of the obscene posture in which possibly the Idol was sâ—…t aâ—… Priapus was or because of the filthiness which was exercised in his worship and the anger of the LORD was kindled l i. e. Discovered it self in a dreadful plague Psal. 106. 29. against Israel 4 And the LORD said unto Moses * Deut. 4. 3. Jos 22. 〈◊〉 Take all the heads of the people and hang them up m The sense is either â—… Tâ—…ke to wit to thy self and thy assistance all 〈◊〉 〈◊〉 i. â—… the Iudges as they are called ver 5 Or Rulers of the People and in their presence and by their help â—…ang 〈◊〉 i. e. the people now mentioned to wit such of them as were guilty as was said ver 2. And this sense seems to be favoured by the next verse where the execution of this command is mentioned 〈◊〉 said unto the Iudges of Israel whom he had taken â—…o himself and called together Slay ye every one his man i. e. Each of you execute this command of God and hang up the delinquents under your several jurisdictions Or 2. Take i. e. apprehend all the heads i. e. the chief of the people such as were chief either in this transgression or rather in place and power who are singled out to this exemplary punishment either for their neglect in not preventing restraining or punishing the offenders according to their power and duty or for their concurrence with others in this wickedness which was more odious and mischievous in them than in others And then this must be necessarily limited to such heads as were guilty which is evident from the nature of the thing and from the words of the verse And so these heads of the people differ as in name and title so in place and dignity from the Iudges of the people ver 5. which may seem to note the superiour Magistrates even the 70 Elders which being persons of great worth and piety chosen by God and endowed with his spirit most probably kept themselves from this contagion and therefore were fitter to punish others and the heads of the People seem to be the inferiour Magistrates
the rulers of tens or hundreds or the like who as they did many of them partake with the people in other rebellions so probably were involved in this guilt Now these are to be hanged up as other malefactours and condemned persons were Deut. 21. 23. 2 Sam. 21. 6. before the LORD n To the vindication of Gods honour and justice against the sun o i. e. Publickly as their sin was publick and scandalous and speedily before the Sun go down But withal this phrase may signifie that these also must be taken down about sunsetting as other malefactours were Deut. 21. 23. that the fierce anger of the LORD may be turned away from Israel 5 And Moses said unto the judges of Israel * Exod. 32. 27. slay ye every one his men p i. e. Those under his charge for as these 70 were chosen to assist Moses in the government so doubtless the care and management of the people was distributed among them by just and equal proportions that were joyned unto Baal-Peor 6 And behold q This was done either 1. Before Gods command to Moses and by him to the Judges ver 4 5. such transpositions and disorders being not unusual in sacred story Or rather 2. In the order it is related to wit when Moses had given the charge to the Judges and as it may seem before the execution of it otherwise it is probable he would not have been so bold and foolish to have run upon present and certain ruin when the examples were fresh and frequent before his eyes one of the children of Israel came and brought unto his brethren r i. e. Into the camp of the Israelites or to his Friends and Relations in his tent whither he carried her ver 8. for his or their fleshly satisfaction a Midianitish woman in the sight of Moses s An argument of intolerable impudence and contempt of God and of Moses and in the sight of all the congregation t i. e. The rulers of the congregation with divers of the people of the children of Israel who were weeping u Bewailing the abominable wickedness of the people and the dreadful judgments of God and imploring Gods mercy and favour before the door of the tabernacle of the congregation 7 And * Psal. 106. 30. when Phinehas the * Exod 6. 25. son of Eleazar the son of Aaron the priest saw it he rose up from amongst the congregation and took a javelin in his hand 8 And he went after the man of Israel into the ‖ Or brothel tent x Or Brothel-house For since they gave way to such leud practises no doubt they singled out convenient places for their wickedness and thrust both of them through y Which is no warrant for private persons to take upon them the execution of justice upon any though the greatest malefactors because Phinehas was himself a man in great authority and power and did this after the command given by Moses to the rulers to slay these transgressours and in the very sight and no doubt by the consent of Moses himself and also by the special instinct and direction of Gods spirit the man of Israel and the woman through her belly z Or in her brothel-house for the word is the same before used and translated tent and it may be called hers because she chose or used that place for her wicked purposes as the rest doubtless did other places of like nature so the plague a Either the pestilence or some other sudden and grievous mortality was stayed from the children of Israel 9 And * 1 Cor. 10. 8. those that died in the plague were twenty and four thousand b Object They were but 23000. 1 Cor. 10. 8. Answ. The odde thousand here added were slain by the Judges according to the order of Moses the rest by the immediate hand of God but both sorts died of the plague the word being used as oft it is for the sword or hand or stroke of God 10 And the LORD spake unto Moses saying 11 * Psal. 106. â—… Phinehas the son of Eleazar the son of Aaron the priest hath turned my wrath away from the children of Israel while he was zealous c Fervent and resolute and valiant for my sake d For my satisfaction and vindication among them that I consumed not the children of Israel in my jealousie 12 Wherefore say Behold I give unto him my covenant of peace e i. e. The covenant of an everlasting priesthood as it is expounded v. 13. which is called a covenant of peace partly with respect to the happy effect of this heroical action of his whereby he made peace between God and his people and partly with regard to the principal end and use of the Priestly office which was constantly to do that which Phinehas now did even to mediate between God and Men to obtain and preserve his own and Israels peace and reconciliation with God by offering up sacrifices and incense and prayers to God on their behalf Numb 16. 47 48. as also by turning them away from iniquity which is the onely peace-breaker and by teaching and pressing the observation of that Law which is the onely bond of their peace Mal. 2. 5 6 7. 13 And he shall have it and his seed after him f Quest. What advantage had he by this promise seeing the thing here promised was due to him by birth Answ. 1. The same blessing may be oft-times promised as the Kingdom was to David and the renewing of this promise might feem convenient here to signifie that bloodshed was so far from polluting him and thereby casting him out of the Priesthood that it was a mean to confirm him in it 2. This promise secured him and his against divers contingences which otherwise have been befallen him or them as that he should live longer than his father else he could not have been the High-priest that he should be preserved from those blemishes which might have rendred him uncapable of the Priesthood which were many that he should have a seed and they such as were fit for that office even the covenant of an everlasting priesthood g i. e. To continue as long as the Law and Commonwealth of the Jews did Quest. How was this verified seeing the Priesthood went from Eleazars to Ithamars line in Eli and three or four of his Successours Answ. 1. This promise as others of the like nature was conditional and therefore might be made void and of none effect by the miscarriages of Phinehas his sons as it seems it was and thereupon a like promise was made to Eli of the line of Ithamar that he and his should walk before the Lord to wit in the office of High-Priest for ever which also for his and their sins was made void 1 Sam. 2. 30. Answ. 2. That was but a short interruption and not considerable in
of that common sin was not directly and properly death but exclusion from the land of Canaan and death onely by way of consequence upon that and had no sons 4 Why should the name of our father be †Heb. diminished done away e As it will be if it be not preserved by an inheritance given to us in his name and for his sake Hence some gather that the first son of each of these heiresses was called by their fathers name by vertue of that law Deut. 25. 6. whereby the brothers first son was to bear the name of his elder brother whose widow he married from among his family because he hath no son give unto us therefore a possession f In the land of Canaan upon the division of it which though not yet conquered they concluded would certainly be so and thereby gave glory to God by believing among the brethren of our father 5 And Moses brought their cause before the LORD g i. e. Into the Tabernacle where God was pleased to speak with Moses upon occasions Exod. 25. 22. Numb 7. 89. For it was an hard case and though their plea seemed reasonable yet Moses shewed his humility and modesty that he would not determine it himself without Gods particular direction 6 And the LORD spake unto Moses saying 7 The daughters of Zelophehad speak right thou shalt surely give them h In Hebrew it is of the masculine gender to shew that women in this case should enjoy the mans priviledge and that the heavenly Canaan whereof this was a type did belong no less to women than to men Gal. 3. 28. a possession of an inheritance among their fathers brethren and thou shalt cause the inheritance of their fathers i i. e. Which belonged to their fathers in case they had lived to pass unto them 8 And thou shalt speak unto the children of Israel saying If a man die and have no son then ye shall cause his inheritance to pass unto his daughter 9 And if he have no daughter then ye shall give his inheritance unto his brethren 10 And if he have no brethren k Nor sisters as appears from ver 8. then ye shall give his inheritance unto his fathers brethren 11 And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his family and he shall possess it and it shall be unto the children of Israel a statute of judgment l A statute or rule by which the Magistrate shall give judgment in such cases as the LORD commanded Moses 12 And the LORD said unto Moses * Deut. 3. 2â—… and 32. 4â—… Get thee up into this mount Abarim m The whole tract of mountains was called Abarim Numb 33. 47. whereof one of the highest was called Nebo Deut. 32. 49. and the top of that Pisgah Deut. 34. 1. and see the land which I have given unto the children of Israel 13 And when thou hast seen it thou also shalt be gathered unto thy people n Of which phrase see Gen. 15. 15. and 25. 8. as * chap. 2â—… 〈◊〉 and 31. 2. Deut. 10. 6. Aaron thy brother was gathered 14 For * chap. 〈◊〉 〈◊〉 Deut. 1. 3â—… Psal. 1â—… 〈◊〉 ye rebelled against my commandment in the desert of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the * Exod. 〈◊〉 water of Meribah in Kadesh o This is added to distinguish this miscarriage of Moses from that of the people in Rephidim Exod. 17. 7. in the wilderness of Zin 15 And Moses spake unto the LORD p The words here following and others too which are recorded Deut. 3. 23 26. saying 16 Let the LORD * chap. 16. 〈◊〉 God of the spirits of all flesh q i. e. Of all men the searcher of spirits that knowest who is fit for this great employment the father and giver and governour of spirits who canst raise and suit the spirits of men to the highest and hardest works as thou didst those Numb 11. 16 17. See Numb 16. 22. set a man over the congregation 17 Which may go out before them and which may go in before them r i. e. Which may wisely conduct them in all their affairs both when they go forth to war or upon other occasions and when they return home and live in peace A metaphor from shepherds as it here follows which in those places used not to go behind their sheep as ours now do but before them and to lead them forth to their pasture and in due time to lead them home again Of this phrase see Deut. 28. 6. Act. 1. 21. and which may lead them out and which may bring them in that the congregation of the LORD be not * Zech. 〈◊〉 Matth. â—… 〈◊〉 as sheep which have no shepherd 18 And the LORD said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit s The spirit of government of wisdom and of the fear of the Lord c. and lay thine hand upon him t By which ceremony Moses did both design the person and confer the power and by his prayers which accompanied that rite obtain from God all the spiritual gifts and graces necessary for his future employment as appears from Deut. 34. 9. See of this custom Gen. 48. 14. Levit. 1. 4. Numb 8. 10. 1 Tim. 4. 14. 19 And set him before Eleazar the priest and before all the congregation u That they may be witnesses of the whole action and may acknowledge him for their supream ruler and give him a charge x Thou shalt command him in my name to undertake the government of my people which otherwise he will be afraid and unwilling to do and thou shalt give him counsels and instructions for the right management of that great trust in their sight 20 And thou shalt put some of thine †Heb. 〈◊〉 〈◊〉 honour upon him y Thou shalt not now use him as a servant as thou hast done but as a brother and thy partner in the government shewing respect to him and causing others to do so and thou shalt impart to him the ensigns and evidences of thy own authority whatsoever they be Some understand this honour of those spiritual endowments which did adorn Moses which Moses was now to confer upon him But this Ioshua had before for in him was the spirit ver 18. and he received a further measure of the spirit by Moses his laying on of hands from both which this honour is distinguished and had he meant this he would not have expressed it in so dark and doubtful a phrase but have called it a putting not of honour but of the spirit upon him as it is called Numb 11. 17. And seeing the word honour here may very well be properly understood why should we run to
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
to themselves because they were then in their Parents loyns and their very being and all their Happiness depended upon that Deliverance until we were gone over 24 That all the people of the earth might know the hand of the LORD that it is mighty that ye might fear the LORD your God †for ever ‡ Heb. 〈◊〉 CHAP. V. AND it came to pass when all the kings of the Amorite a These and the Canaanites are mentioned for all the rest as being the chief of them for number and power and courage which were on the side of Jordan westward b This is added to distinguish them from the other Amorites Eastward from Iordan whom Moses had subdued and all the kings of the Canaanite c So the proper place of this Nation was on both sides of Iordan which were by the Sea d The mid-land Sea all along the Coast of it which was the chief seat of that people though divers Colonies of them were come into and settled in other places * Num. 13. 〈◊〉 Exod. 1â—… â—… heard that the LORD had dried up the waters of Jordan e Which was their Bulwark on the East side where the Israelites were for it is very probable they had taken away all Bridges near those parts and the Israelites having been so long in that Neighbouring Countrey and yet not making any attempt upon them they were grown secure especially now when Iordan swell'd beyond its ordinary bounds and therefore they did not endeavour to hinder their passage from before the children of Israel until we were passed over that their heart melted f They lost all their courage and durst attempt nothing upon the Israelites not without Gods special Providence that the Israelites might quietly participate of the two great Sacraments of their Church Circumcision and the Passover and thereby be prepared for their high and hard work and for the possession of the Holy and Promised Land which would have been Defiled by an Uncircumcised People neither was there spirit in them any more because of the children of Israel 2 At that time g As soon as ever they were come to Gilgal which was on the tenth day and so this might be executed the next or the eleventh day and that in the morning on the thirteenth day they were sore of their wounds and on the fourteenth day they recovered and at the Even of that day kept the Passover the Lord said unto Joshua Make h Or prepare or make ready as this word is sometimes used As it was not necessary for those who had such Knives already to make others for that use so it is not probable that such were commanded to do so but only to make them sharp and fit for that work thee * Exod. 4. â—… sharp knives †i Called in Hebrew Knives of Flints not as if they were all necessarily to be made of Flints but because such were commonly used especially in those parts where there was but little Iron and because such Knives were oft used in this work as the Iewish Doctors note and in such like works as Heathen writers relate Thus we call that an Ink-horn which is made of Silver because those Utensils are commonly made of Horn. and circumcise again the children of Israel the second time k He calleth this a second Circumcision not as if these same persons had been Circumcised once before either by Ioshua or by any other for the contrary is affirmed below v. 7. but with respect unto the body of the People whereof one part had been Circumcised before and the other at this time which is called a second time in relation to some former time wherein they were Circumcised either 1. in Egypt when many of the people who possibly for fear or favour of the Egyptians had neglected this Duty were by the command of Moses who had been awakened by the remembrance of his own neglect and danger thereupon Circumcised which during the Ten Plagues and the grievous confusion and consternation of the Egyptians they might easily find opportunity to do Or 2. at Sinai when they received the Pass-over Numb 9. 5. which no uncircumcised person might do Exod. 12. 48. and therefore it may not seem improbable that all the Children born in that first year after their coming out of Egypt and all they who peradventure might come out of Egypt in their uncircumcision were now Circumcised Obj. 1. All that came out of Egypt were Circumcised v. 5. Ans. 1. This may be true but he doth not say when and where they were Circumcised nor doth he deny that this was done to some of them either in time of the Plagues in Egypt or at Sinai 2. All is very oft used of the greatest part as is confessed Obj. 2. All the people that were born in the Wilderness were not Circumcised v. 5. Ans. 1. Understand this also of the greatest part 2. This is limited to them that were born by the way as it is said there and emphatically repeated v. 7. i. e. in their Journeys and Travellings which insinuates the reason why they were not Circumcised because they were always uncertain of their stay in any place and were constantly to be in readiness for a removal when God took up the Cloud But this reason ceased at Sinai where they knew they were to abide for a considerable time and seeing they took that opportunity for the celebration of the Pass-over it is likely they would improve it also to the Circumcision of their Children or others which they ought to prize highly and to embrace all occasions offered for it which though the people might it is not likely that Moses would neglect Obj. 3. They are said to have remained uncircumcised Forty whole Years in the Wilderness v. 6. Ans. i. e. for almost 40 years as the same Phrase is used Numb 14. 33 34. and 32. 13. when there was above one year of that number past and gone Or 3. in Abraham and so the sense may be The first Circumcision conferred upon Abraham and continued in his Posterity hath been for many years neglected or omitted and so that great and solemn pledg of my Covenant with you is in a manner wholly loâ—…t and therefore it is but fit and necessary to have this long interrupted practice of Circumcision revived and to have Abrahams Posterity circumcised a second time for the renewing of the Covenant between them and me again ‡ Or 〈◊〉 of flints 3 And Joshua made him sharp knives and circumcised l i. e. He caused this to be done and because it was to be done speedily the Passover approaching it was necessary to use many hands in it either Priests and Levites or other Circumcised persons who at least in those circumstances were permitted to do it the children of Israel m i. e. Such of them as were uncircumcised And though it be not mentioned it is more than probable
the Money was taken out of Baal's House because it was to be laid out in his Service notwithstanding yet Jotham the youngest son of Jerubbaal was left for he hid himself 6 And all the men of Shechem gathered together and all the house of Millo m Of a place or person so called some eminent and potent Family living in Shechem or near to it either the Family of Abimelech's Mother or some other Or and all Beth-millo so Beth is not an House but a part of the name of the place and went and made Abimelech king n To wit over all Israel v. 22. which was a strange Presumption for the inhabitants of one City to undertake but they had many advantages and encouragements for it as the eager and general and constant inclination of the Israelites to Kingly Government Abimelech's being the Son of Gideon to whom and to his Sons they offered the Kingdom Iudg. 8. 22. And though the Father could and did refuse it for himself yet they might imagine that he could not give away his Son 's right conveyed to them by the Israelites in their offer the universal defection of the Israelites from God to Baal whose great Patron and Champion Abimelech pretended to be the power and prevalency of the Tribe of 〈◊〉 in which Shechem was Ios. 20. 7. whose proud and imperious spirit manifested Iudg. 8. 1. and 12. 1. would make them readily close with a King of their own Brethren and Abimelech's getting the start of all others having the Crown actually put upon his head and an Army already raised to maintain his Tyranny ‖ Or by the oak of the pillar Seâ—… Iosh. 2â—… â—…6 by the plain of the pillar o Or by the Oak of the Pillar i. e. By the Oak where Ioshua erected a Pillar as a Witness of the Covenant renewed between God and Israel Ios. 24. 26. This place they chose to signify that they still owned God and their Covenant with him and did not Worship Baal in opposition to God but in conjunction with him or in subordination to him that was in Shechem 7 ¶ And when they told it to Jotham he went and stood in the top of mount Gerizim p Which lay near Shechem and near Mount Ebal The Valley between these two Mountains of Gerizim and Ebal was a famous place employed for a Religious use even for the Solemn reading of the Law and its Blessings and Curses Deut. 11. 29. and 27. 12. Ios. 8. 33. and therefore it is probable it was still used even by the Superstitious and Idolatrous Israelites for such like occasions who delighted to use the same places which their Religious Ancestors had Consecrated and used and lift up his voice and cried q So as they that stood in the Valley might hear him though not suddenly come at him to take him and said unto them Hearken unto me ye men of Shechem r Who are here met together upon a solemn occasion as Iosephus notes Abimelech being absent that God may hearken unto you s When you cry unto him for Mercy so he conjures and perswades to give him patient Audience as they did 8 The trees went forth on a time t A Parabolical Discourse usual among the Ancients especially in the Eastern parts wherein under the names of Trees men are represented to anoint a king u i. e. To make a King which was oft done among the Israelites and some others with the Ceremony of Anointing over them and they said unto the olive-tree x By which he understands Gideon Reign thou over us 9 But the olive-tree said unto them Should I leave my fatness * Psal. 104. 15. wherewith by me they honour God y In whose Worship and Service Oyl was used for divers things as about the Lamps Exod. 35. 14. and Offerings Levit. 2. 6 7. and for the anointing of Sacred Persons and Things and man z For Oyl was used in the constitution of Kings and Priests and Prophets and for a Present to great Persons and to anoint the head and face c. and ‖ Or go up and down for other trees go to be promoted a Heb. to move hither and thither to wander to and fro to exchange my sweet Tranquillity for uncessant Cares and Travels for the good of others as a King ought to do over the trees 10 And the trees said unto the fig-tree b This as also the Vine v. 12. signifies the same thing with the Olive-Tree but here are various expressions used either for the decency of the Parable or because Gideon refused this Honour both for himself and for his Sons or to signify that the Sons of Gideon whom Abimelech had so cruelly slain upon pretence of their affecting the Kingdom were as far from such thoughts as their Father and therefore were unjustly and wickedly Murdered Come thou and reign over us 11 But the fig-tree said unto them Should I forsake my sweetness c For which that fruit is particularly commended and my good fruit and go to be promoted over the trees 12 Then said the trees unto the vine Come thou and reign over us 13 And the vine said unto them Should I leave my wine which cheareth God d Wherewith God is well pleased because it was offered to God Numb 15. 5 7 10. and man e See Psal. 104. 15. Prov. 3â—… 6. and go to be promoted over the trees 14 Then said all the trees unto the ‖ Or thistâ—… bramble f Or Thorn a mean and barren and hurtful Tree fitly representing Abimelech the Son of a Concubine and a person of small use and great Cruelty Come thou and reign over us 15 And the bramble said unto the trees If in truth ye anoint me king over you g If you deal truly and justly in making me King then come and put your trust in my shadow h Then you may expect Protection under his Government and if not * Exod. 9. 23. let fire come out of the bramble and devour the cedars of Lebanon i Instead of Protection you shall receive Destruction by him especially you Cedars i. e. Nobles such as the House of Millo who have been most forward in this work 16 Now therefore if ye have done truly and sincerely in that ye have made Abimelech king and if ye have dealt well with Jerubbaal and his house and have done unto him according to the deserving of his hands 17 For my father fought for you and ‡ Heb. â—…ast his soul. adventured his life far k Heb. cast away his Soul or Life far off out of his reach or power to recover it i. e. Exposed himself to utmost hazard for your sakes and delivered you out of the hand of Midian 18 And ye are risen up against my fathers house this day and have slain l Abimelech's fact is justly charged upon them as done
all Obligation or Temptation of doing them any harm though it were in his own just and necessary defence 13 And they spake unto him saying No but we will bind thee fast and deliver thee into their hand but surely we will not kill thee And they bound him with two new cords and brought him up from the rock t i. e. From the Cave or Hole in the Rock in which he had secured himself out of which he was first brought up and then carried down from the Rock to the Plain 14 ¶ And when he came unto Lehi the Philistines shouted against him u For Joy and Triumph because they had now their great Enemy as they supposed in their hands and the spirit of the LORD came mightily upon him and the cords that were upon his arms became as flax that was burnt with fire and his bands ‡ Heb. were melted loosed x Heb. were melted i. e. were dissolved as things are which are melted in the fire from off his hands 15 And he found a ‡ Heb. moist new y And therefore more tough and strong jaw-bone of an ass and put forth his hand and took it and slew a thousand men therewith 16 And Samson said With the jaw-bone of an ass ‡ Heb. an heap two heaps heaps upon heaps with the jaw-bone of an ass have I slain a thousand men z This though it might seem difficult yet is not at all impossible or incredible especially seeing the Learned affirm of the Asses of Syria that they were larger and stronger than ours and so consequently were their Bones And withal it must be acknowledged that there was something extraordinary and Miraculous in this as there was unquestionably in Samson's strength and so all the difficulty vanisheth 17 And it came to pass when he had made an end of speaking that he cast away the jaw-bone out of his hand and called that place ‖ That is the lifting up of the jaw-bone or casting away of the jaw-bone Ramath-Lehi a And by contraction Lehi v. 14. it being usual so to contract Proper Names as Salem is put for Ierusalem Psal. 76. 3. Sheba for Beersheba Ios. 19. 2. and many other 18 ¶ And he was sore athirst b So as he was ready to faint and die with Thirst which was natural from his excessive toil and heat partly sent by God that by the experience of his own Impotency he might be forced to ascribe the Victory to God onely and not to himself and called on the LORD and said Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst and fall into the hand of the uncircumcised c Wilt thou not finish what thou hast begun Wilt thou undo what thou hast done 19 But God clave an hollow place d i. e. By cleaving a place made it hollow an expression like that Isa. 47. 2. grind Meal i. e. Grind Corn into Meal and that Psal. 74. 15. thou didst cleave the Fountain i. e. cleave the Rock so as to make a Fountain in it that was in ‖ Or Lehi the Jaw e In the Jaw-bone which he had used which God could easily effect either by causing the Jaw-bone to send forth Water as the Rock formerly did the Miracle being in effect the same though in a differing subject causing a Spring to break forth in Lehi or in that Leâ—…i mentioned before v. 14. for Lehi is both the name of a place and signifies a Iaw-bone and there came water thereout and when he had drunk his spirit came again and he revived wherefore he called the name thereof ‡ That is the well of him that called or cried En-hakkore f i. e. The Fountain of him that cryed for Thirst or that called upon God for Deliverance i. e. the Fountain or Well which was given in Answer to my Prayer which is in Lehi unto this day g According to this Translation Lehi is the name of a place and not a Iaw-bone because it seems improbable that a Jaw-bone should continue there so long which every Traveller might take away and would be forward enough to carry a Fountain with them in those hot Countries although it is not incredible that Passengers would generally forbear to meddle with or remove so great a Monument of Gods Power and Goodness or that the same God who made it instrumental to so great a wonder should add one circumstance more to wit fix it in the earth as a Testimony to Posterity of the Truth of this glorious work But these words may be otherwise rendred thus which Fountain was in that Iaw-bone and for the following words unto this day they may not be joined with the words next and immediately foregoing as if the Fountain was there to this day but with the former words he called c. and so the sense may be this That it was so called unto this day and the place may be thus read he called the name thereof or the name thereof was called such active verbs being frequently put passively and impersonally The Well or Fountain of him that called or cryed which was in Lehi unto this day 20 And he judged Israel h i. e. He pleaded their Cause and avenged them against the Philistinees in the days of the Philistines i i. e. Whilst the Philistines had the Power and Dominion from which he was not fully to deliver but onely to begin to deliver them as it was foretold Iudg. 13. 5. From this place it is manifest that in the computation of the times of the Judges the years of Servitude or Oppression are not to be separated from the years of the Judges and added to them but are comprehended within them which proposition is of great importance for clearing this difficult part of Scripture-Chronology and for justifying that account of times given 1 King 6. 1. twenty years CHAP. XVI THen went Samson to Gaza a A chief City to make some new attempt upon the Philistins whom he feared not either in their Cities or in their Camps having had such large experience of his own strength and of God's Assistance Possibly he came in thither by Night unknown and unobserved till afterwards and saw there ‡ Heb. a woman an harlot an harlot b Going into an House of Publick Entertainment to refresh himself as the manner was Ios. 20. 1. He there saw this Harlot which implies that he did not go thither upon so evil a Design but accidentally saw her there and by giving way to Lustful looks upon her was ensnared by her and went in unto her 2 And it was told the Gazites saying Samson is come hither And they compassed him in and laid wait for him all night in the gate of the city and were ‡ Heb. sileâ—…t quiet all night saying In the morning when it is day we shall kill him
not probable 1. Because here is onely mention of drawing and pouring forth this water before the Lord but not of any washing themselves with it 2. Because this was not a fit time and place to Purifie themselves in this great and general Assembly Or 2. as an External Siâ—…n whereby they testified and professed both their own great filthiness and need of washing by the grace and spirit of God and blood of the Covenant which are oft signified by water and their sincere desire to pour out their very hearts before the 〈◊〉 in true Repentance and to cleanse themselves from all filthiness of flesh and spirit before the LORD t i. e. In the publick Assembly where God is in a special manner present as hath been noted before and fasted on that day and said there We have sinned against the LORD And Samuel judged the children of Israel u i. e. Governed them reformed all abuses against God or man took care that the Laws of God should be observed and executed and willful Transgressors Punished in Mizpeh 7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh the lords of the Philistines went up x To wit with an Army v. 10. suspecting the Effects of their general Convention and intending to nip them in the bud against Israel and when the children of Israel heard it they were afraid y Being a company of unarmed persons and unfit for Battel of the Philistines 8 And the children of Israel said to Samuel ‡ Heb. be not siâ—…ent from us from crying Cease not to cry unto the LORD our God for us z We are ashamed and afraid to look God in the face because of our great wickedness this day remembred and acknowledged do thou therefore intercede for us as Moses did for his Generation that he will save us out of the hand of the Philistines 9 ¶ And Samuel took a sucking lamb a Which it might be though it was more than Eight days old and so that Law Exod. 23. 19. was not violated and offered it b Either himself by Divine Instinct which was a sufficient Warrant or rather by a Priest as Saul is afterwards said to have offered 1 Sam. 13. 9. for a burnt-offering wholly c Burning all the parts of 〈◊〉 according to the Law of the Burnt-offerings whereas in other Offerings some parts were reserved unto the Lord and * Psal. 99. 6. Samuel cried unto the LORD for Israel and the LORD ‖ Or answered heard him d As appears by the Effects the following Thunder and the overthrow of the Philistines Host. 10 And as Samuel was offering up the burnt-offering the Philistines drew near to battel against Israel but the LORD thundred with a great ‡ Heb. voice thunder on that day upon the Philistines and discomfited them and they were smitten e Either by the Lightnings or Thunderbolts or other things which accompanied the cracks of Thunder or by the Israelites who perceiving them to be affrighted and flee away pursued and smote them as the next Verse mentions before â—…rael 11 And the men of Israel went out of Mizpeh and pursued the Philistines and smote them f Qu. Whence had they Weapons wherewith to smite them Answ. Divers of them probably brought them to the Assembly others borrowed them at Mizpeh or the neighbouring places and the rest might be the Arms of the Philistines which they threw away to hasten their flight as is usual in such cases until they came under Beth-car 12 Then Samuel took a stone g A rude unpolished Stone which was not prohibited by that Law Levit. 26. 1. there being no danger of Worshipping such a Stone and this being set up onely as a Monument of the Victory and set it between Mizpeh and Shen and called the name thereof ‖ 〈◊〉 the 〈◊〉 oâ—…â—…elp Eben-ezer h By which compared with Chap. 4. 1. it appears that this Victory was gained in or â—…ear the very same place where the Israelites received their former fatal loss saying Hitherto hath the LORD helped us i He hath begun to help us in some measure though not compleatly to deliver us By which wary expression he exciteth both their thankfulness for their mercy received and their holy fear and care to please and serve the Lord that he might proceed to help and deliver them more effectually 13 ¶ So the Philistines were subdued and they came no more into the coast of Israel k i. e. They came not with a great Host as now they did but onely molested them with stragling Parties or Garisons as 1 Sam. 10. 5. and they came not to wit all the days of Samuel as it follows i. e. while Samuel was their â—…ole Judge or Ruler for in Saul's time they did come 1 Sam. 13. 5 17. and 14. 52. and 17. 1. c. and the hand of the LORD was against the Philistines all the days of Samuel 14 And the cities which the Philistines had taken from Israel ‡ Heb. returned were restored to Israel l By the Philistines who it seems were frighted into this Restitution by their dread of Samuel and of the Divine Vengeance Object The Philistines had Cities and Garisons in Israel's Land after this time as 1 Sam. 10. 5. and 1â—… â—… Answ. Either therefore those places were not any of 〈◊〉 here mentioned for it is not said That all their Cities were restored but onely indefinitely the cities and those limited to a certain compass from Ekron to Gath or some of the Cities now restored by the Philistines were afterwards retaken by them from Ekron even unto Gath and the coasts thereof did Israel deliver out of the hand of the Philistines and there was peace m An agreement for the Cessation of all acts of Hostility between Israel and the Amorites n i. e. The Canaanites oft called Amorites because these were formeâ—…ly the most Valiant and Terrible of all those Nations and the first Enemies which the Israelites met with when they went to take Possession of their Land They made this Peace with the Canaanites that they might be more at leasure to oppose the Philistines now their most Potent Enemies 15 And Samuel judged Israel all the days of his life o For though Saul was King in Samuel's last days yet Samuel did not then quite cease to be a Judge being so made by Gods extraordinary Call which Saul could not destroy And therefore Samuel did sometimes upon great occasions though not ordinarily exercise the office of a Judge after the beginning of Saul's Reign as Chap. 11. 7. and 15. 32 33. And the years of the Rule of Saul and Samuel are joyned together Act. 13. 20 21. Qu. How doth the Office of a Judge agree with Hannahs Vow whereby she devoted him to a perpetual attendance upon the Lords Service Answ. This was not inconsistent with her
cross or pass over to go to the Philistines between which the following Rocks lay But the Words may be rendred thus In the middle for so the Hebrew Particle ben signifies as Isa. 44. 4. and beth in is understood by a very frequent Ellipsis of the passage the Plural Number being put for the Singular as is frequent by which Jonathan sought to go over unto the Philistines garison there was ‡ Heb. 〈◊〉 toothâ—… See 〈◊〉 a sharp rock on the one side and a sharp rock on the other side i Which is not so to be understood as if in this Passage one Rock was on the right hand and the other on the left for so he should have gone between both and there was no need of climbing up to them which is mentioned below v. 13. But the meaning is that the tooth for prominency of the one rock as it is in the Hebrew was on the one side i. e. Northward looking towards Michmash the Garison of the Philistines and the tooth of the other rock was on the other side i. e. Southward looking towards Gibeah where Saul's Camp lay as the next verse informs us and Ionathan was forced to climb over these two Rocks because the other and common ways from one Town to the other might now be obstructed or were not so fit for his present Design and the name of the one was Bozez and the name of the other Seneh 5 The ‡ Heb. 〈◊〉 fore-front of the one was situate northward over against Michmash and the other southward over against Gibeah 6 And Jonathan said to the young man that bare his armour Come and let us go over unto the garison of these uncircumcised k So he calls them partly in contempt and principally to strengthen his Faith by this consideration That his Enemies were Enemies to God and without any hope in God or help from him whereas he was Circumcised and therefore in Covenant with God who was both able and engaged to assist his people it may be l He speaks doubtfully for though he found and felt himself stirred up by God to this Exploit and was assured that God would deliver his People yet he was not certain that he would do it at this time and in this way that the LORD will work m To wit great and wonderful things for us for there is no restraint to the LORD n There is no person nor thing which can hinder God from thus doing * 2 Câ—… 11. to save by many or by few 7 And his armour-bearer said unto him Do all that is in thine heart turn thee o March on to the Enemies behold I am with thee according to thy heart 8 Then said Jonathan Behold we will pass over unto these men and we will discover our selves unto them 9 If they say thus unto us †Heb. be still Tarry until we come to you then we will stand still in our place and will not go up unto them 10 But if they say thus Come up unto us then we will go up for the LORD hath delivered them into our hand and this shall be a sign unto us p Ionathan not being assured of the success of this present Exploit desires a sign and by the instinct of God's Spirit as the success shews pitcheth upon this Divers such heroical Motions and extraordinary impulses there were among great and good men in ancient times as Gen. 24. 13. Iudg. 6. 37. which are not presidents to us 11 And both of them discovered themselves unto the garison of the Philistines and the Philistines said Behold the Hebrews come forth out of the holes q Therefore Ionathan chose that Rocky and unusual way that the Philistines might suppose they did not come from Saul's Camp to Fight with them but rather out of the Caves and holes of the Rocks from which their necessity had now driven them where they had hid themselves 12 And the men of the garison answered Jonathan and his armour-bearer and said Come up to us and we will shew you a thing r We having something of Importance to communicate to you A Speech of contempt and derision And Jonathan said unto his armour-bearer Come up after me for the Lord hath delivered them s He piously and modestly ascribes the Success which he now foresees to God onely into the hand of Israel 13 And Jonathan climbed up upon his hands and upon his feet and his armour-bearer after him t The Philistines could easily have hindred their Ascent but thought scorn to do it not questioning but they could cut them off in a moment when they were come up to them according to their invitation and they fell before Jonathan and his armour-bearer slew after him u For being endowed with extraordinary strength and courage and having with incredible boldness killed the first they met with and so proceeding with success it is not strange if the Philistines were both astonished and intimidated God also struck them with a Panick Terror and withal infatuated their Minds and possibly put an Evil Spirit among them which in this universal Confusion made them conceive that there was Treachery amongst themselves and therefore caused them to sheath their Swords in one anothers Bowels as appears from v. 16 20. 14 And that first slaughter which Jonathan and his armour-bearer made was about twenty men within as it were ‖ Or half a furrow of an acre of land an half acre of land which a yoke of oxen might plow 15 And there was trembling x A great Consternation partly from this unexpected and prodigious Slaughter which made them suspect there was more than Man in the Case and that the Lord of whose infinite Power they had had former experience was come forth to Fight against them and partly from the Lord who took away their Spirits and Strength and struck them with Fear and Amazement in the host in the field y i. e. In the whole Host which was there in the Field and among all the people z i. e. Among all the rest of their Forces as well those in the Garison as it is here explained in the following words at Michmash as the Spoilers mentioned chap. 13. 17. the report of this Prodigy and with it the Terror of God speedily passing from one to another the garison and the spoilers they also trembled and the earth quaked a Either 1. Metaphorically and Hyperbolically the whole Land i. e. the Inhabitants of the Land to wit of the Philistines Trembled Or rather 2. Properly God sent an Earthquake among them which probably overthrew their Tents and Chariots and destroyed many of their Persons and scattered the whole Host making them to flee away for their lives so it was ‡ Heb. a trembling of God * Gen. 35. 5. a very great trembling 16 And the Watch-men of Saul in Gibeah b Or in the hill as
Devil which were fed by his Melancholick Humour 17 And Saul said unto his servants Provide me now a man that can play well and bring him to me 18 Then answered one of the servants and said Behold I have seen a son of Jesse the Bethlehemite that is cunning in playing and a mighty valiant man and a man of war and prudent in ‖ Or speech matters k Wonder not that David was so suddenly advanced from a poor contemptible Shepherd to so great Reputation for these were the Effects of that Spirit of the Lord which he received when he was Anointed Though some would hence infer that the things related in this Chapter happened after the History of Chapter 17. though it be placed before such Transpositions being not unusual in Historical Relations and a comely person and the LORD is with him l i. e. Directs and prospers all his undertakings 19 ¶ Wherefore Saul sent messengers unto Jesse and said Send me David thy son which is with the sheep 20 And Jesse took an ass laden with bread and a bottle of wine and a kid and sent them by David his son unto Saul m This Present though in our times it would seem contemptible yet was very agreeable to the usage of those times and to the condition of Iesse which was but mean in the World And it seems to have been the Custome of those Times as it is yet in the Eastern Countries when they made their appearance before Princes or great Persons to bring a Present See Gen. 32. 20. Gen. 43. 25 26. and elsewhere To which civil Custome that Religious Precept seems consonant Exod. 23. 15. Deut. 16. 16. None shall appear before me empty And he might send it partly as a Testimony of his respect to his Soveraign and partly to gain David favour and acceptance with him being sensible that he was going into a place and state of hazzard but knowing Saul's furious temper he durst not refuse to send him and he sent him the more willingly because this seemed a most likely means to accomplish God's Promise of the Kingdome and to prepare him for it 21 And David came to Saul and stood before him n i. e. Ministred unto him or as we use to speak waited upon him as that Phrase oft signifies as Deut. 1. 38. and 10. 8. and he loved him greatly and he became his armour-bearer o He had that Place conferred upon him though we do not read that he ever exercised it for it seems he was gone back to his Father upon some occasion not related and had abode with him some considerable time before the War described Chap. 17. happened 22 And Saul sent to Jesse saying Let David I pray thee stand before me for he hath found favour in my sight 23 And it came to pass when the evil spirit ‡ Heb. of God from God was upon Saul that David took an harp and played with his hand so Saul was refreshed and was well and the evil spirit departed from him p To wit for a season And the reason of this Success may be partly natural and common of which see on v. 16. and partly Supernatural and special respecting David whom God designed by this means to bring into favour with the King and his Court and so to smooth the way for his Advancement CHAP. XVII NOW the Philistines gathered together their armies to battel a To Revenge their former great and shameful Defeat Chap. 14. and were gathered together at * Josh. 15. 35. Shocho which belongeth to Judah and pitched between Shocho and Azekah in ‖ Or the coast of Dammim Ephes-dammim 2 And Saul and the men of Israel were gathered together and pitched by the valley of Elah and ‡ Heb. ranged the battel set the battel in aray against the Philistines 3 And the Philistines stood on a mountain on the one side and Israel stood on a mountain on the other side b Where they had disposed and fortified their Camps that if the one should Assault the other the Assailant should have the disadvantage and be obliged to Fight from a lower place and there was a valley between them 4 ¶ And there went out ‡ Heb. a middle man or a man between two a Champion c Heb. a man between two either because he used to come forth and stand between the two Armies or because he moved that the business should be decided between two whereof he would be one out of the camp of the Philistines named Goliah of Gath whose height was six cubits and a span d Which is not strange for besides the Giants mentioned in Scripture Herodotus Diodorus Siculus and Pliny and others make mention of persons Seven Cubits high which is near double to an ordinary mans height 5 And he had an helmet of brass upon his head and he was ‡ Heb. clothed armed with a coat of mail and the weight of the coat was five thousand shekels e The common Shekle contained onely a fourth part of an Ounce and so 5000 Shekels made 1250 Ounces which make exactly 78 pounds Which weight is not unsuitable to a man of such vast greatness and strength as his Height speaks him to be of brass 6 And he had greaves of brass upon his legs and a ‖ Heb. 〈◊〉 target of brass between his shoulders 7 And the staff of his spear was like a weavers beam f On which the Weavers fasten their Web. It was like this for thickness and for the length that he omits as easie to be collected by proportion to the rest And though the whole weight of Goliah's Armour may seem prodigious yet it is not so much by far as one Athanatus did manage of whom Pliny relates That he saw him come into the Theater with Arms weighing 12000 Ounces and his spears ‡ Heb. 〈◊〉 Neh. 3. 3. Hâ—… 3. 11. head weighed six hundred shekels of iron and one bearing a shield went before him 8 And he stood and cryed unto the armies of Israel and said unto them Why are ye come out to set your battel in aray am not I a Philistine and ye servants to Saul choose ye a man for you and let him come down to me g That the Battel may be decided by us Two alone Such offers were frequent in those times And possibly he thought the Valiant Ionathan who had Assaulted an whole Army would never have refused this Challenge But God so ordered the matter that none should accept it because he would reserve this Honour for David as a step to his Kingdome 9 If he be able to fight with me and to kill me then will we be your servants but if I prevail against him and kill him then shall ye be our servants and serve us 10 And the Philistine said I defie the armies of Israel this day give me a man that we may fight together 11
When Saul and all Israel heard those words of the Philistine they were dismayed and greatly afraid h Which may seem strange considering the glorious Promises and their late Experiences of Divine Assistance But the truth is all men do so intirely depend upon God in all things that when he withdraws his help the most Valiant and Resolute Persons cannot find their Hearts nor Hands as daily experience shews 12 ¶ Now David was * Chap. 〈◊〉 the son of that * Gen. 〈◊〉 Ephrathite i i. e. Of the man of Ephrathah or Bethlehem Gen. 35. 19. of Bethlehem-Judah whose name was Jesse and he had eight sons k See on chap. 16. 10. and the man went among men for an old man in the days of Saul 13 And the three eldest sons of Jesse went and followed Saul to the battel and the names of his three sons that went to the battel were Eliab the first-born and next unto him Abinadab and the third Shammah 14 And David was the youngest and the three eldest followed Saul 15 But David went and returned from Saul l Either 1. From Saul's Court where having been entertained by Saul to relieve him in his Melancholy Fits he was permitted to go to his Fathers House to be sent for again upon occasion Or 2. From Saul's Camp whither he used to come to visit his Brethren as appears from v. 17. to feed his fathers sheep at Bethlehem 16 And the Philistine drew near morning and evening and presented himself forty days 17 And Jesse said unto David his son Take now for thy brethren an Ephah of this parched corn m A Food then much in use which they used to mix with Water or Milk or Oyl c. and these ten loaves and ‡ Heb 〈◊〉 theâ—… 〈◊〉 run to the camp to thy brethren 18 And carry these ten ‡ Heb 〈◊〉 〈◊〉 〈◊〉 cheeses unto the captain of their thousand n In whose Poweâ—… it was in a great measure either to preserve them or to expose them to utmost hazards and look how thy brethren ‡ Heb 〈◊〉 of â—… 〈◊〉 fare and take their pledg o i. e. Bring me some token of their welfare from them 19 Now Saul and they and all the men of Israel were in the valley of Elah fighting with the Philistines p i. e. In a posture and readiness to Fight with them as it is explained v. 20 21. Men are oft said in Scripture to do what they intend and are prepared to do as hath been shewed formerly by instances 20 And David rose up early in the morning and left the sheep with a keeper and took and went as Jesse had commanded him and he came to the ‖ Or place of the carriage trench q i. e. To the Camp or Army which was there Intrenched as the host was going forth to the ‖ In battel-ray or place of fight fight and shouted r As the manner was both to animate themselves and to terrifie their Enemies for the battel 21 For Israel and the Philistines had put the battel in aray army against army 22 And David left his ‡ Heb. the vessels from upon him carriage s The Provisions which he had brought to his brethren in the hand of the keeper of the carriage and ran into the army and came and ‡ Heb. asked his brethren of peace saluted his brethren 23 And as he talked with them behold there came up the champion the Philistine of Gath Goliah by name out of the armies of the Philistines and spake according to the same words and David heard them 24 And all the men of Israel when they saw the man fled †from him and were sore afraid â—… Heb. from his face 25 And the men of Israel said Have ye seen this man that is come up surely to defie Israel is he come up and it shall be that the man who killeth him the King will enrich him t It is observable that Saul in his great Distress doth not encourage himself in God nor seek his counsel or favour by Prayers and Sacrifices but expects Relief from Men onely This was one Effect and Sign of the departure of God's Spirit from him with great riches and * 〈◊〉 15. 16. will give him his daughter and make his fathers house free u Free from all those Tributes and Charges which either the Court or the Camp required in Israel 26 And David spake to the men that stood by him saying What shall be done to the man that killeth this Philistine and taketh away the reproach from Israel for who is this uncircumcised Philistine that he should defie the armies of the living God x Why should you all be thus dismayed at him he is but a Man and that of an accursed Race a Stranger and Enemy to God and no way able to stand before them who have the Living and Almighty God for their Strength and Refuge 27 And the people answered him after this manner saying So shall it be done unto the man that killeth him 28 ¶ And Eliab his eldest brother heard when he spake unto the men and Eliabs anger was kindled against David y Either because he thought him guilty of intollerable Folly and Pride and Presumption in pretending to such an Attempt or because he feared and concluded he would be certainly Ruined in the Enterprize or rather because he envied him the glory of so great an undertaking and took this proffer of David's to be what indeed it was a Reproach to himself and to all the rest that having the great God on their side had not the Faith or Courage to Fight with him and he said Why camest thou down hither and with whom hast thou left those few sheep in the wilderness z Thou art much fitter to tend Sheep than to appear in an Army or to fight with a Giant I know thy pride and the naughtiness of thine heart a Thy self confidence and vain-glory and curiosity for thou art come down that thou mightest see the battel 29 And David said What have I now done â—…s there not a cause b Either 1. Of my coming My Father sent me on an Errand Or rather 2. Of my thus speaking â—…s there not Reason in what I say Is this Giant Invincible â—…s our God unable to Oppose him and Subdue him 30 ¶ And he turned from him towards another and spake after the same ‡ Heb. Wâ—…d manner c For being secretly moved by Gods Spirit to undertake the Combat he speaks with divers persons about it that so it might come to the Kingâ—… ear and the people answered him again after the former manner 31 And when the words were heard which David spake they rehearsed them before Saul and he ‡ Heb. 〈◊〉 him sent for him 32 ¶ And David said to Saul Let no mans heart fail because of him thy servant
do in the morning when I may hope to find him in a better temper and abide in a secret place and hide thy self 3 And I will go out and stand by my father in the field where thou art d In the Field where my Father useth to walk where also I would have thee to hide thy self that I may know where to find thee at hand to acquaint thee with the success of my indeavours that thou maist accordingly either return to Court or speedily depart and I will commune with my father of thee and what I see that I will tell thee 4 ¶ And Jonathan spake good of David unto Saul his father e Which he could not do without hazard to himself Herein therefore he performed the Duty of a true FriÌ„end and of a valiant Man and said unto him Let not the king sin against his servant against David because he hath not sinned against thee and because his works have been to thee-ward very good 5 For he did put his * Judg. 9. 17. and 12. 3. Chap. 28. 21. Psal. 119. 109. life in his hand f i. e. He exposed his life to emâ—…t hazard See the Notes on Iudg. 12. 3. and slew the Philistine and the LORD wrought a great salvation for all Israel thou sawest it and didst rejoyce wherefore then wilt thou sin against innocent blood to slay David without a cause 6 And Saul hearkened unto the voice of Jonathan and Saul sware As the LORD liveth he shall not be slain g This great change is not to be ascribed to any true Repentance for his sin against David or any better affection which he now had to him but meerly to his own worldly Interest because he was convinced by Ionathan's discourse that he could not kill him without great inconvenience and shame to himself 7 And Jonathan called David and Jonathan shewed him all those things and Jonathan brought David to Saul and he was in his presence as ‡ Heb. yesterday third day in times past 8 ¶ And there was war again and David went out and fought with the Philistines and slew them with a great slaughter and they fled from ‡ Heb. his face him 9 And * Chap. 16. 14. and 18. 10. the evil spirit ‡ Heb. of the Lord. from the LORD was upon Saul h David's successes against the Philistines which should have cheered his heart made him sad and the Devil watched the opportunity to improve his Melancholy as before he had done as he sat in his house with his javelin in his hand and David played with his hand 10 And Saul sought to smite David even to the wall with the javelin but he slipt away out of Sauls presence and he smote the javelin into the wall and David fled and escaped that night 11 * Psal. 59. title Saul also sent messengers unto David's house to watch him and to slay him in the morning i Why not in the Night Ans. Partly because it would have been barbarous and most dishonourable to Saul to break into David's House by Night and kill him in his own House and Bed and it seemed more expedient to kill him as he came out of his House in the Morning partly because the Night might give David some opportunity of escaping which the Day-light would prevent and principally by Gods singular Providence infatuating Saul's mind to take the worst course that David might be delivered from him and Michal Davids wife told him saying If thou save not thy life to night to morrow thou shalt be slain k Which she might learn either by information from Ionathan or some other Courtier that was privy to the design or from her own observation of some suspicious or dangerous Persons hovering about the House 12 ¶ So Michal let David down thorow a window l Because they lay in wait for him at the Doors of the House whensoever he should come forth there and he went and fled and escaped 13 And Michal took ‡ Heb. 〈◊〉 an image m Heb. Teraphim which was an Image made in human shape which she might keep secretly either out of a superstitious regard to it or out of meer curiosity This stratagenâ—… she used because knowing her Fathers unquiet and jealous and furious temper she suspected he might come or send to see whether David was there or no. and laid it in the bed and put a pillow of goats hair for his bolster n Or put great Goats hair upon his Bolster i. e. upon the head and face of the Image which lay upon his Bolster that it might have some kind of resemblance of David's head and hair at least in a sick man's Bed where there useth to be but a glimmering light Goats is here put for Goats hair as it manifestly is Exod. 25. 4. and 26. 7. and 35. 26. It is acknowledged by Learned Writers that in those Eastern Countries Goats had much longer hair than ours have and were shorn like Sheep and that their hair was not unlike to a Mans or Womans hair as may also be gathered from Cant. 4. 1. thy hair is as a flock of Goats i. e. as the hair of a flock of Goats And as there was Goats hair of several colours as the Wool of Sheep in divers parts is of very differing colours as white or black or yellow c. so it is most probable â—…he took that colour which was likest the colour of David's hair And she took this rather than the hair of another man because the procuring and ordering of that would have taken up some time whereas she had Goats hair of all sorts at hand as being used in Spinning or Weaving c. Or the sense may be this according to our Translation That she put a Pillow of the softest part of Goats hair under the head of the Image as they used to put under the heads of sick Men whereby also the head of the Image sinking into the Pillow might be less discerned especially when it was either wholly or in part covered with a Cloath And all this art was used that David being supposed and by some Persons who were sent to inquire perceived as they thought to be in the Bed Saul might be hindred from pursuing and overtaking him before he had got into some secure place and covered it with a cloth o Upon pretence of his being sick and needing some such covering but really in design to prevent the discovery of her deceit 14 And when Saul sent messengers p To wit other Messengers in the Morning supposing the former to be either slow or perfidious to take David she said He is sick 15 And Saul sent the messengers again to see David q Or onely to see David which they did not before but went away satisfied as it was fit they should with her Report and Testimony of his sickness saying Bring him up to me in the bed
that I may slay him 16 And when the messengers were come in behold there was an image in the bed with a pillow of goats hairjor his bolster 17 And Saul said unto Michal Why hast thou deceived me so and sent away mine enemy that he is escaped And Michal answered Saul He said unto me Let me go Why should I kill thee r If thou dost not permit me to escape without discovery I shall be forced for my own defence to kill thee Though it is most likely this was a lye and a fiction of her own 18 ¶ So David fled and escaped and came to Samuel to Ramah s Partly for comfort and direction in his grert distress and partly for safety supposing that Saul would be ashamed to execute his Bloody designs in the presence of so venerable a Person as Samuel who had laid so great obligations upon Saul and had such great and just Reputation with the People and told him all that Saul had done to him and he and Samuel went and dwelt in Naioth 19 And it was told Saul saying Behold David is at Naioth in Ramah t Or near Ramah the Hebrew preposition beth in being oft put for near as it is apparently used Numb 33. 37 38. Ios. 5. 13. Ier. 20. 2. and 32. 7. Naioth was either an House or Colledge in the Town of Ramah or a Village in the Territory of Ramah or near to the Town of Ramah in which there was a Colledge of the Prophets amongst whom Samuel thought David might be secure 20 And Saul sent messengers to take David u Thus Saul's wickedness and fury increased and he that at first used onely secret practices against David now breaks forth into open and impudent Hostilities plainly declaring that he neither feared God nor reverenced Man He would have punished Samuel as afterwards he did Abimeleck for giving David entertainment but that he feared the People who had so great and unanimous a Veneration for him and when they saw the company of the Prophets prophesying x i. e. Speaking of God or of the things of God by Divine inspiration either praising God or instructing Men. Compare Numb 11. 25. 1 Sam. 10. 5. and Samuel standing as appointed over them y To instruct moderate and direct them in those Holy exercises For though they prophesied by Divine Inspiration which Samuel could not govern yet they were both to prepare and dispose themselves for it before-hand and to make good improvement of it afterwards in both which they needed Samuel's counsel and assistance And whereas some might falsly pretend to those Raptures or the Devil might transform himself into an Angel of Light and convey some Evil or false Suggestions into some of their minds Samuel's presence and judgment was necessary to prevent and to detect such Impostures Besides Samuel would by his present conjunction with them in those Holy Exercises encourage them and stir up others to the coveting of those Gifts and the performance of such Religious Duties the Spirit of God was upon the messengers of Saul and they also prophesied z Being Inspired by God to do so as wicked Balaam also was that being wrapt up into such an extasie their minds might be wholly taken up with those matters and quite taken off from their design of seizing David 21 And when it was told Saul he sent other messengers and they prophesied likewise and Saul sent messengers again the third time and they prophesied also 22 Then went he also to Ramah and came to a great well that is in Sechu and he asked and said Where are Samuel and David a For his Messengers not returning he knew not exactly where they were And one said Behold they be at Naioth in Ramah 23 And he went thither to Naioth in Ramah and the Spirit of God was upon him also b It came upon him in the way whereas it came not upon his Messengers till they came to the place Whereby God would convince Saul of the vanity of all his designs against David and that in them he Fought against God himself and he went on and prophesied until he came to Naioth in Ramah 24 And he stript off his clothes c To wit his Military or Royal Garments which he did either that he might suit himself and his habit to the rest of the Company or because his mind being altogether taken up with Divine things he did not understand nor heed what he did also d This implies that the Messengers which he sent who probably were Military persons had done so before him and prophesied before Samuel e This doth not contradict 1 Sam. 15. 35. where it is said that Samuel came no more to see Saul for here Saul goes to Samuel and that not with design to see him but to surprize David in like manner f As the rest of the Prophets there did and ‡ Heb. fell Num. 24. 4. lay down g Heb. fell to wit down upon the Earth for his mind being in an Extasie he had not the use of his Senses or Motion as he Numb 24. 4. God so ordering it that David might have an opportunity to escape naked h i. e. Stript of his upper Garments as was said before and as the word Naked is oft used as Isa. 20. 2. Mich. 1. 8. See also 2 Sam. 6. 20. Ioh. 21. 7. And it is here repeated to signifie how long he lay in that posture all that day and all that night i So God kept him as it were in Chains till David was got out of his reach wherefore they say * Chap. 10. 11. Is Saul also among the Prophets k The same Proverb which was taken up upon a like occasion 1 Sam. 10. 12. is here remembred and revived upon this new occasion as an Evidence of Gods wonderful care over David he made Saul in some sort a Prophet that he might make David a King CHAP. XX. AND David fled a Whilst Saul lay in an Extasie from Naioth in Ramah b To Gibeah where Ionathan was taking the opportunity of Saul's absence and came and said before Jonathan What have I done what is mine iniquity and what is my sin before thy father c What is it which thus incenseth thy Father against me What Crime doth he charge me with that he seeketh my ‡ Hâ—…b 〈◊〉 life d To wit to destroy it as this Phrase is oft used as chap. 22. 23. Psal. 38. 12. and 54. 3. and 63. 9. 2 And he said unto him God forbid thou shalt not die e I will secure thee by my Interest with my Father nor doth he design to destroy thee for what he doth in his frantick fits is not to be imputed to him and when he comes to himself I doubt not to reconcile thee to him For Ionathan gave credit to his Fathers Oath chap. 19. 6. and the worthiest minds are least
z Whose kindness and compassion to him as he had formerly experienced so now he expected it in his deep distress This practice of divination by the dead or by the Ghosts or Souls of dead Persons called up by Magical Art was very usual among all Nations and from them Saul learned it 12 And when the woman saw Samuel she cryed with a loud voice a For fear of her life Saul himself being Witness of her Crime and the woman spake to Saul saying Why hast thou deceived me for thou art Saul b This she knew either by some Gesture of Reverence which this supposed Samuel might shew to Saul as to the King or by information from this Ghost or from the Spirit by whose help she had raised him 13 And the king said unto her Be not asraid for what sawest thou And the woman said unto Saul I saw ‖ Or a god gods c i. e. A god a Divine Person Glorious and full of Majesty and Splendor exceeding not onely Mortal men but common Ghosts She useth the Plural Number gods either after the manner of the Hebrew Language which commonly useth that word of one Person or after the Language and Custom of the Heathens But the whole Coherence shows that it was but one For Saul desired but one v. 11. and he enquires and the Woman answers onely of one v. 14. ascending out of the earth d As if it came from the place of the dead 14 And he said unto her ‡ Heb. what is his form What form is he of And she said An old man cometh up and he is covered with a mantle e The usual Habit of Prophets 2 King 2. 8 13. Zech. 13. 4. and particularly of Samuel 1 Sam. 15. 27. And Saul perceived that it was Samuel f The Woman pretended and Saul upon her Suggestion believed that it was Samuel indeed And so many Popish and some other Writers conceived But that it was not Samuel but the Devil representing Samuel is sufficiently evident For First It is most incredible that God who had just now refused to answer Saul by the means which himself appointed and used in that case would answer him or suffer Samuel to answer him in that way and upon the use of those means which God detested and contemned which would have given great countenance and encouragement to Saul and the Witch and all Professors and Consulters of those Devillish Arts. Secondly There are divers passages in this Relation which plainly discover that this was no good but an evil Spirit as first That he receives that Worship from Saul v. 14. which good Spirits would not suffer Revel 19. 10. and 22. 8 9. Secondly That amongst his other sins for which he condemneth him he omitteth this of asking Counsel of one that had a familiar Spirit to enquire of it for which transgression with others he is expresly said to have died 1 Chron. 10. 13. which the true Samuel who was so Zealous for Gods Honour and so Faithful a Reprover would never have neglected especially now when he takes Saul in the very Fact Thirdly That he pretends himself to be disquieted and brought up v. 15. by Saul's Instigation and the Witches Art which is most false and impious and absurd to imagine concerning those Blesâ—…ed Souls who are returned to their God Eccles. 12. 7. and entred into peace and rest Isa. 57. 2. and lodged in Abraham's bosom Luk. 16. 22. and rest from their labours Revel 14. 13. The onely Argument of any colour to the contrary is onely this That the Devil could not so particularly and punctually discover Saul's future Events as this Samuel doth v. 19. But this also hath little weight in it it being confessed and notoriously known that evil Spirits both in the Oracles of the Heathen and otherwise have oft-times foretold future contingencies God being pleased to Reveal such things to them and to permit them to be the Instruments of Revealing them to Men for the trial of some and for the terror and punishment of others Besides the Devil might foresee this by strong conjectures as by the numerousness strength courage and resoluteness of the Philistine Host and the quite contrary condition of the Israelites and by divers other symptoms far above the reach of Mortal men but such as he by his great Sagacity could easily discern And for that express determination of the time to morrow v. 19. that word may be understood not of the very next day but indefinitely of some short time after this as it is taken Exod. 13. 14. Deut. 6. 20. Ios. 4. 6 21. And then it was easie to gather from the present posture of the two Armies that the Fight and the Ruin of the Israelites was very near And that it was not the very next day but some days after this is evident from the course of the Story and hath been proved by a late Learned Writer See my Latin Synopsis on this place and he stooped with his face to the ground and bowed himself 15 ¶ And Samuel said to Saul Why hast thou disquieted me to bring me up g As the Devil appeared in Samuel's Shape and Garb so also he speaketh in his Petson that he might 〈◊〉 Saul and encourage others to seek to him in this wicked way And God permits him to do so for Saul's greater condemnation and punishment And Saul answered I am fore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither ‡ Heb. by the hand of prophets by prophets nor by dreams h He omitteth the Uâ—…im here because he neither did nor could enquire by that because Abiathar had carried it away to David and so he expected no answer that way therefore I have called thee that thou mayest make known unto me what I shall do 16 Then said Samuel Wherefore then dost thou ask of me seeing the LORD is departed from thee and is become tâ—…ine enemy 17 And the LORD hath done ‖ Or 〈◊〉 himself to him i i. e. To David as it is explained in the following words The Pronoun Relative put before the Noun to which it belongs as is usual in the Hebrew Text as Psal. 87. 1. and 105. 19. Prov. 7. 7 8. Ier. 40. 5. Otherwise to him is put for to thee such changes of Persons being frequent among the Hebrews Otherwise for himself i. e. for the accomplishment of his Counsel and Prediction and Oath and for the Glory of his Justice and Holiness * Chap. 1â—… as he spake by †me k Still he nourisheth this persuasion in Saul that it was the true Samuel that spake to him for the LORD hath rent the kingdom out of thâ—…ne hand and given it to thy ‡ Heb. 〈◊〉 hand neighbour even to David 18 * Chap. 〈◊〉 Because thou obeyedst not the voice of the LORD nor executedst his fierce wrath upon Amalek
been reconciled together 5 Is not this David of whom they sang one to another in dances saying * Chap. 18. 7. and â—…1 11. Saul slew his thousands and David his ten thousands 6 ¶ Then Achish called David and said unto him Surely as the LORD liveth h He Swears by Iehovah either because he did acknowledge their Iehovah to be a God being it may be convinced and instructed therein by David though he did worship Dagon with him and above him or because this was David's God and therefore he Swore by him partly out of complaisance with David that he might receive his unwelcome message to him with less offence and partly that this Oath might gain more credit to his words with David thou hast been upright and thy going out and thy coming in with me i i. e. Thy whole conversation with me See chap. 18. 13. and many other place where that Phrase is used in the host is good in my â—…ight for I have not found evil in thee since the day of thy coming unto me k Though before that time there was Evil in thee towards me and my people unto this day nevertheless ‡ Heb. thou art not good in the eyes of the lords the lords favour thee not 7 Wherefore now return and go in peace that thou ‡ Heb. do 〈◊〉 â—…vil in the eâ—…es of the lords displease not the lords of the Philistines 8 ¶ And David said unto Achish But what have I done and what hast thou found in thy servant so long as I have been ‡ Heb. before thee with thee unto this day that I may not go to fight against the enemies of my lord the king l This was deep dissimulation and flattery but he apprehended it necessary lest he should tacitly confess himself guilty of that whereof they accused him and thereby expose himself to the utmost hazards These perplexities he brought himself into by his irregular course in forsaking the Land of Iudah where God had placed him chap. 22. 5. and promised him protection and putting himself into the hands of the Philistines 9 And Achish answered and said to David I know thou art good in my sight as an angel of God m In whom nothing is blame-worthy Or it may be used to express David's great wisdom as well as integrity as 2 Sam. 14. 17. and 2 Sam. 19. 27. The Heathens acknowledged good Spirits which also they worshiped as an inferior sort of Deities who were Messengers and Ministers to the Supreme God onely Achish had learned the title of Angels from the Israelites his Neighbours and especially from David's conversation notwithstanding the princes of the Philistines have said He shall not go up with us to the battel 10 Wherefore now rise up early in the morning with thy masters servants n He intimates the ground of the Philistines jealousie concerning David and his men that they were all Servants of Saul and therefore had an Obligation and were suspected to have an Affection to their old Lord and Master against whom even David himself could not make them Fight especially with and for the Philistines that are come with thee and assoon as ye be up early in the morning and have light depart o Before the Battel begin lest if you delay the Lords of the Philistines fall upon you and destroy you 11 So David and his men rose up early to depart in the morning to return into the land of the Philistines and the Philistines went up to Jezreel CHAP. XXX AND it came to pass when David and his men were come to Ziklag on the third day a To wit after David's departure from Achish for Ziklag was at a great distance from the Camp and place of Fight as appears from 2 Sam. 1. 2. and David's men being all Foot-men could make but slow Marches that the Amalekites b The remainders of that People who lived near those parts where David had destroyed their Brethren chap. 27. 8 9. had invaded the south c To wit the Southern part of Iudah and the adjacent parts See below v. 14. and Ziklag and smitten Ziklag d i. e. Sacked and spoiled it and burnt it with fire 2 And had taken the women captives that were therein they slew not any e Which was strange considering how David dealt with them chap. 27. 9. But this must be ascribed partly to their selfish or fleshly Interest for they might reserve them either to make Sale of them for their Profit or to abuse them for their Lust or it may be to revenge themselves upon David and his men by reserving them to extraordinary and lingring and repeated punishments but principally to Gods over-ruling and wonderful Providence who set these bounds to their Rage and though he designed to chastise David's sin and folly yet would not deliver him nor his up to death either great or small but carried them away and went on theIr way 3 ¶ So David and his men came to the city and behold it was burnt with fire and their wives and their sons and their daughters were taken captives 4 Then David and the people that were with him lift up their voice and wept until they had no more power to weep f Till either the humour was wholly spent or the consideration of their Calamity had made them stupid 5 And Davids two wives were taken captives Ahinoam the Jezreelitess and Abigail the wife of Nabal the Carmelite 6 And David was greatly distressed for the people spake of stoning him g As the Author of their miseries by coming to Ziklag at first by provoking the Amalekites to this cruelty by his forwardness in Marching away with Achish and leaving their Wives and Children unguarded because the soul of all the people was ‡ Heb. bitter grieved every man for his sons and for his daughters but David encouraged himself in the LORD his God h i. e. In this that the All-wise and All-powerful Lord was his God by Covenant-relation and special Promise and true and Fatherly affection as he had shewed himself to be in the whole course of his Providence towards him 7 And David said to Abiathar the priest Ahimelechs son I pray thee bring me hither the ephod i And put it upon thy self that thou maist enquire of God according to his Ordinance Numb 27. 21. See above chap. 23. 9. David was sensible of his former Error in neglecting to ask counsel of God by the Ephod when he came to Achish and when he went out with Achish to the Battel and his necessity now brings him to his Duty and his Duty meets with Success and Abiathar brought thither the ephod to David 8 And David enquired at the LORD saying Shall I pursue after this troop shall I overtake them And he answered him Pursue for thou shalt surely overtake them and without fail recover all k Before God answered more slowly
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
until the day of her death q i. e. Never for if she ever had any it must be before her death Compare 1 Sam. 15. 35. Matth. 1. 25. CHAP. VII AND it came to pass * 1 Chr. 17. â—… when the king sat in his house a i. e. Was settled and warm in the House which Hiram's men built for him chap. 5. 11. then he reflected upon the unhandsome and unsettled state of the Ark. and the LORD had given him rest round about from all his enemies b Philistines Moabites and others so that they durst not invade his Land as they had formerly done For though you read of David's Wars with them chap. 8. yet in them David was the Aggressor and entred their Lands 2 That the king said unto Nathan the prophet See now I dwell in an house of Cedar but the ark of God dwelleth within curtains c i. e. In a Tent or Tabernacle v. 6. composed of several Curtains Exod. 26. 1 c. 3 And Nathan said to the king Go do all that is in thine heart d Pursue thy intentions and Build an House for the Ark. The design being Pious and the thing not forbidden by God Nathan hastily approves it before he had either seriously considered it in his own mind or consulted God about it as both he and David certainly ought to have done in a matter of so great moment And therefore Nathan meets with this rebuke that he is forced to acknowledge his error and recant it For the Holy Prophets did not speak all things by Prophetical Inspiration but some things by an human spirit and prudent conjecture and therefore they were ignorant and mistaken in some matters as 1 Sam. 16. 6. 2 King 4. 27. for the LORD is with thee 4 ¶ And it came to pass that night e Because David's mistake was Fious and from an honest mind God would not suffer him to lie long in his mistake nor to disquiet his mind or run himself into inconveniencies in order to the Work before he gave a stop to it that the word of the LORD came unto Nathan f That the same Person who had confirmed David in his mistake might now rectify it saying 5 Go and tell ‡ Heb. to my servant to David my servant David Thus saith the LORD * See 1 Kin. 5. 3. 1 Chron. 22. 8. and 28. 3. Shalt thou build g i. e. Thou shalt not Or wiltst thou build c Dost thou purpose it me an house for me to dwell in 6 Whereas I have not dwelt in any house * 1 King 8. 16 since the time that I brought up the children of Israel out of Egypt even to this day but have walked in a tent and in a tabernacle h These two seem thus to be distinguished the one may note the Curtains and Hangings within the other the Frame of Boards and Coverings upon it 7 In all the places wherein I have walked with all the children of Israel spake I a word i Did I ever give any command about it without which neither they did nor thou shouldst attempt it with ‖ 1 Chr. 17. 6. any of the Judges any of the tribes k In 1 Chron. 17. 6. it is of the Iudges and to them not to the Tribes the following words agree whom I commanded to feed my people Israel Either therefore the Tribes are here put Synecdochically for the Rulers of the Tribes as the word Church is sometimes used for the Governors of it or the word here rendred Tribes may be rendred Scepters as it is used Gen. 49. 10. and Scepters put for Scepter-bearers or Rulers as is very frequent of Israel whom I commanded to feed my people Israel saying Why build ye not me an house of cedar 8 Now therefore so shalt thou say unto my servant David l Lest David should be too much discouraged or judge himself neglected and forsaken of God as one thought unworthy of so great an honour God here gives him the honourable title of his Servant thereby signifying that he accepted of his service and of his good intentions which also was expressed at this time as it may seem from 1 King 8. 18. though not in this place Thus saith the LORD of hosts * 1 Sam. 16. 11 12. Psal. 78. 71. I took thee from the sheep-coat ‡ Heb. from after from following the sheep to be ruler over my people over Israel m I advanced thee and I do not repent of it 9 And I was with thee whithersoever thou wentest and have cut off all thine enemies ‡ Heb. from thy face out of thy sight and have made thee a great name like unto the name of the great men that are in the earth 10 Moreover I will appoint a place n i. e. I will make room for them whereas hitherto they have been much straitned and distressed by their Enemies Or I will establish for so that Verb sometimes signifies a place for them i. e. I will establish them in their Place or Land Some learned Men render the Verse thus and the Hebrew words will bear it And I have appointed or assigned or given a place for my people Israel to wit the Land of Canaan and have planted them in it that they may dwell in their own place and be no more driven to and fro or rather and they shall dwell in their own place c. i. e. As I did long ago appoint it to them and afterwards planted them or put them into actual possession so now they shall continue or dwell in it in spight of all their Enemies for my people Israel o Among the favours which God had vouchsafed and would vouchsafe to David he reckons his Blessings to the people of Israel because they were great Blessings to David partly because the strength and happiness of a King consists in great part in the multitude and happiness of his People and partly because David was a Man of a pious and publick spirit and therefore no less affected with Israel's felicity than with his own and will plant them that they may dwell in a place of their own p i. e. In their own Land not in strange Lands nor mixed with other people and move no more neither shall the children of wickedness afflict them any more as before-time q Either First As in the Land of Egypt and so he goes downward to the Judges Or Secondly As in Saul's time and so he ascends to the Judges 11 And as since the time that I commanded judges to be over my people Israel r Nor as they did under the Judges neither so oft nor so long But all this is to be understood with a condition except they should notoriously forsake God or rebel against him which being so oft declared by God in other places it was needless to mention it here Or this may relate to the
Chief Actors or Abettors of that Villanous Action against David's Ambassadours which was contrary to the Law of Nature and of Nations and of all Humanity and of the Dreadful War ensuing upon it for which they might seem to deserve the severest Punishments Although indeed there seems to have been too much Rigour used especially because these dreadful Deaths were Inflicted not onely upon those great Counsellors who were the onely Authors of that vile Usage of the Ambassadours but upon a great number of the People who were Innocent from that Crime And therefore it is probably conceived That David exercised this Cruelty whilst his Heart was hardned and impenitent and when he was bereaved of that free and good Spirit of God which would have taught him more Mercy and Moderation and put them under saws e He Sawed them to Death of which Punishment we have Examples both in Scripture Heb. 11. 37. and in other Authors and under harrows of iron and under axes of iron f He caused them to be laid down upon the Ground and â—…orn by sharp Iron Harrows drawn over them and hewed in pieces by keen Axes and made them pass through the brick-kiln g i. e. To be burnt in Brick-kilns Or made them to pass through the furnace of Malchen i. e. of Moloch called also Milchom and here Malchen Punishing them with their own Sin and with the same kind of Punishment which they Inflicted upon their own Children See 2 King 16. 3. and 23. 10. and Levit. 18. 21. and 20. 2. and Deut. 18. 10. and thus did he unto all the cities of the children of Ammon So David and all the people returned unto Jerusalem CHAP. XIII AND it came to pass after this that Absalom the son of David had a fair sister a His Sister by Father and Mother See 2 Sam. 3. 3. whose name was Tamar and Amnon the son of David loved her 2 And Amnon was so vexed that he fell sick b The Passion of his Mind disturbed his Body as is usual for his sister Tamar for she was a virgin c And therefore diligently kept so as he could not get private Converse with her and withal Modest and abhorring any compliance with his Lustful desires both from her Inclination and Interest and ‡ Heb. it was marvellous or â—…idden in the eyes of Amnon Amnon thought it hard for him to do any thing to her 3 But Amnon had a friend whose name was Jonadab the son of Shimeah d Called also Shammah 1 Saâ—… 16. 9. Davids brother and Jonadab was a very ‡ subtil man Heb. Wise. 4 And he said unto him Why art thou being the kings son ‡ Heb. thin lean â—… from day to day e Heb. from morning to morning for whereas in the Day he had many Diversions and Refreshments in the Night he was pester'd with tormenting Thoughts and Paâ—…sions the Effects whereof appeared in his Countenance in the Morning wilt ‡ Heb. morning by morning thou not tell me f Thy sure Friend and faithful Servant who am ready to advise and assist thee And Amnon said unto him I love Tamar my brother Absaloms sister 5 And Jonadab said unto him Lay thee down on thy bed and make thy felt sick and when thy father cometh to see thee say unto him I pray thee let my sister g So he calls her to prevent the suspition of any dishonest Design upon so near a Relation whom neither Nature nor respect and affection would permit him to Viâ—…iate Tamar come and give me meat and dress the meat in my sight that I may see it and eat it at her hand h Pretending that his Stomack was so nice that he could Fat nothing but what he saw dressed and that by a Person whom he much affected 6 So Amnon lay down and made himself sick and when the king was come to see him Amnon said unto the king I pray thee let Tamar my sister come and make me a couple of cakes in my sight that I may eat at her hand 7 Then David sent home to Tamar saying Go now to thy brother Amnons house and dress him meat i It is strange that so wise and sagacious a Person as David did not see through so vain a pretence but that must be ascribed partly to the Instincts of Nature which generally preserve near Relations from such Monstrous Actions and partly to God's Providence which blinded David's Mind that he might bring upon him the designed and threatned Judgments 8 So Tamar went to her brother Amnons house and he was laid down k Upon his Bed or rather his Couch and she took ‖ Or Paste flour and kneaded it and made cakes in his sight and did bake the cakes 9 And she took a pan and poured them out l Out of the Frying-pan into the Dish before him but he refused to eat And Amnon said Have out all men from me and they went out every man from him 10 And Amnon said unto Tamar Bring the meat into the chamber m An inner Chamber either 1. That wherein he lay sick upon his Bed where also Tamar made the Cakes in his sight who then carried them out into the next Room to bring them in again when he called for them Or rather 2. Another Chamber Amnon lying upon his Couch in one Chamber where the Company were with him where also she made the Cakes before him first sendeth all out of that Room and then riseth from his Couch and upon some pretence goes into another secret Chamber where he might have the better opportunity for his intended Wickedness that I may eat of thine hand And Tamar took the cakes which she had made and brought them into the chamber to Amnon her brother 11 And when she had brought them unto him to eat he took hold of her and said unto her Come lie with me my sister 12 And she answered him Nay my brother n Whom Nature both teacheth to abhor such thoughts and obligeth to defend me from such a Mischief with thy utmost hazard if another should attempt it do not ‡ Heb. humble me force me o Thou shouldest abhor it if I were willing but to add Violence to thy Filthiness is Abhominable for * Lev. 18. 9. †no such thing ought to be done in Israel p Among God's People who are taught better things who also will be infinitely Reproached for such a base Action do not thou this folly ‡ Heb. it shall not so be done 13 And I whither shall I cause my shame to go q How can I either endure or avoid the shame and reproach of it And as for thee thou shalt be as one of the fools in Israel r i. e. Loathsom and contemptible to all the people whereas now thou art in great Reputation and Heir apparent of the Crown now therefore I pray thee
the occasion of his eminent Victories and the blessings of his wife and righteous Government some whereof we have in the Book of Psalms Or 2dly As the Author of them he who was eminent and famous among the people of God for the composing of sweet and holy Songs to the praise of God and for the use of his Church in after Ages For he did not only indite most of the Book of Psalms by the direction of Gods Spirit but also invented the Tunes or appointed Tunes to which they were to be Sung and the Instruments of Mâ—…sick which were used in and with those Holy Songs 1 Chron. 25. 2 6. Amos 6. 5. If the expressions here used seem arrogant and not fit to be said by David in his own praise let him consider First That Holy men spake by inspiration from God and therefore must follow his suggestions impartially as indeed they do sometimes in the publishing their own praises which yet is never done unnecessarily and always moderately and sometimes in the publishing of their own infirmities and shame as they are moved thereunto and as the Edification of the Church requires Secondly That these seem not to be the words of David but of the Sacred Penman of this Book to make way for and gain the greater attention and respect unto David's following words said 2 The spirit of the LORD spake by me and his word was in my tongue e The following words and consequently the other words and Psalms composed and uttered by me upon the like Solemn occasions are not to be looked upon as my private fancies or human inventions but both the matter and the words of them are suggested and governed by Gods Spirit which is the great teacher of the Church 3 The God of Israel said * Deut. 〈◊〉 The Rock of Israel f He who is the strength and defence and protector of his people which he here manifests by obliging and directing Kings and Rulers so to manage their Power and Authority as may most conduce to their comfort and benefit spake to me g By way of command Or of me by way of prediction and promise concerning me and my House and the Messias who is to come out of my Loyns ‖ Or Be 〈◊〉 ruler He that ruleth over men must be just ruling in the fear of God h Thus it is a Precept or Declaration of the Duty of Kings and particularly of Solomon his Son to whom as a dying man he gives this advice and of his Successors the Kings of Gods Israel for whose instruction he gives this Rule And so here are the two principal parts of a Kings duty answerable to the two Tables of Gods Law Justice towards men and Piety towards God both which he is to maintain and promote among his people To which if you add benignity and clemency whereby a King renders his Government not frightful and burdensom but acceptable and amiable to his people which possibly may be meant by the following similitudes here is a compleat Character of an excellent Prince or Governor Others make it a Prophesie of Christ and then the words are or may be thus rendred There shall be a Ruler over men or rather among men as the Hebrew word properly signifies to wit the Messias who though he be the Eternal and Invisible God yet shall visibly appear and rule among men a Iust or Righteous one a title oft given to Christ as Isa. 53. 11. Ier. 23. 5 6. and 33. 15. Zech. 9. 19. ruling in the fear of the Lord making it his great business to advance the Service and Worship and Glory of the Lord or as it is in the Hebrew ruling the fear of the Lord i. e. Governing and ordering the Worship of God which is 〈◊〉 called the fear of God And so this clause iâ—… added to prevent or remove scandals and offences which might be taken at the Messias when he should come because of his changing and abrogating the Ceremonial Law and to insinuate that he should have no less power in the governing of Gods House and Worship than Moses had and that he might make such Laws as he thought meet And if this be the meaning of the place then as Iacob being greatly afflicted with the troubles which he by the Spirit of Prophecy foresaw were coming upon his Posterity comforts himself with the thoughts of that Great and Glorious Salvation of God which he also foresaw and waited for Gen. 49. 18. So David reflecting upon the great disorders and miscarriages and calamities which had already arisen in his house and either wisely presaging or foreseeing by the Spirit of the Lord v. 2. that the same sins and miseries should befal his Posterity and Successors he supports and comforts himself with this Consideration That one of them should be a most excellent Person Just and Pious and Merciful and an unspeakable Blessing to David himself and to all his Family and People and to the whole World even the great Messias who was undoubtedly Revealed to and expected by David as appears by many passages of the Psalms and by other Scriptures 4 And * Judg. 5. 31. Psal. 89. 36. Proâ—… 4. 18. Hos. 6. 5. he shall be i These Words are either 1. A further Description of the Kings Duty which is not onely to Rule with exact Justice and Piety but also with sweetness and gentleness and condescention to the Infirmities of his People to render his Government as pleasant and acceptable to them as is the Sun-shine in a clear Morning or the tender Grass which springs out of the Earth by the warm and refreshing Beams of the Sun after the Rain which hath a peculiar kind of sweetness and fragrancy in it Or rather 2. A Prediction or Declaration of the sweet and blessed Effects of such a Government both to the Governour himself in that Peace and Prosperity and Glory and Happiness which it brings to him and to his People to whom it is no less grateful and comfortable and beneficial than those great and publick Blessings of Sun-shine and Rain and the Fruits which they produce Which is true of every good King or Governour but most eminently of the Messias as the light of the morning when the sun riseth even a morning without clouds as the tender grass springing out of the earth by clear shining after rain 5 Although my house be not so with God k Although God knows that neither I nor my Children have Lived and Ruled as we should have done so justly and in the fear of the Lord and therefore have not enjoyed that uninterrupted Prosperity which we might have enjoyed but our Morning-light or the beginning of that Kingdom promised to me and mine for ever hath been overcast with many black and dismal Clouds and my Children have not hitherto been like the tender Grass springing out of the Earth and thriving by the Influences of the Sun and Rain but rather like
to Bethel as also to Iericho to the Schools of the Prophets there that he might comfort and strengthen their hearts in God's Work and give them his last and dying Counsels and Elisha said unto him As the LORD liveth and * 1 Sam. 1 â—…6 as thy soul liveth I will not leave thee So they went down to Bethel 3 And the sons of the prophets that were at Bethel came forth to Elisha and said unto him Knowest thou that the LORD will take away thy master c This was Revealed to some of the Sons of the Prophets and by them to the whole Colledge from thy head d Heb. from above thy head Which Phrase may respect either 1. The manner of sitting in Schools where the Scholar sate at his Masters feet Deut. 33. 3. Act. 22. 3. Or 2. The manner of Elijah's Translation which was to be by a Power sent from Heaven to take him up thither to day And he said Yea I know it hold you your peace e Do not aggravate my grief nor divert me with any unseasonable Discourses that I may digest my Sorrow and prepare my self for so great a Stroke and diligently attend all my Masters steps lest he be snatched away from me whilst I am talking with you and that I may beg and obtain some great Blessing from him before his departure 4 And Elijah said unto him Elisha tarry here I pray thee for the LORD hath sent me to Jericho and he said As the LORD liveth and as thy soul liveth I will not leave thee So they came to Jericho 5 And the sons of the prophets that were at Jericho came to Elisha and said unto him Knowest thou that the LORD will take away thy Master from thy head to day And he answered Yea I know it hold you your peace 6 And Elijah said unto him Tarry I pray thee here for the LORD hath sent me to Jordan And he said As the LORD liveth and as thy soul liveth I will not leave thee And they two went on 7 And fifty men of the sons of the prophets went and stood ‡ Heb. in â—…ight or over against c. to view f To observe this great Event Elijah's Translation to Heaven which they expected every moment now when he had taken his last farewell of all the Prophets and whereof they desired to be Spectators not so much to satisfie their own curiosity as that they might be Witnesses of it to others afar off and they two stood by Jordan 8 And Elijah took his mantle and wrapt it together and smote the waters and * â—…o Exod. 1â—… 21. Josh. 3. 15. and they were divided hither and thither so they two went over on dry ground ¶ 9 And it came to pass when they were gone over that Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee And Elisha said I pray thee let a double portion of thy spirit g Either 1. Double to what is in thee Which it seems not probable that he had confidence either to ask or to expect Or rather 2. Double to what the rest of the Sons of the Propheâ—…s maâ—…â—…eceive at thy Request upon this occasion He allude 〈◊〉 〈◊〉 double portion of the First-born Deut. 21. 17. But though Elisha desired no more yet God gave him more than he desired or expected and he seems to have had a greater portion of the Prophetical and Miraculous Gifts of God's Spirit than Elijah had be upon me 10 And he said ‡ Heb. Thou hast done hard in asking Thou hast asked a hard thing h i. e. A rare and singular Blessing which I cannot promise thee which onely God can give and he gives it onely when and to whom he pleaseth nevertheless if thou see me when I am taken from thee it shall be so unto thee but if not it shall not be so i This Sign he proposed not without the instinct and direction of God's Spirit that hereby he might engage him more earnestly to wait and more fervently to pray for this mercy 11 And it came to pass as they still went on and talked that behold there appeared a * Chap. 6. 17. chariot of fire and horses of fire k A bright Cloud formed into such a likeness managed by Holy and Blessed Angels sent from Heaven to Conduct him thither and parted them both asunder and Elijah went up by a whirlwind into heaven l Into the Third Heaven being in the way so transformed and changed as might make him meet to be admitted into those blessed Mansions 12 ¶ And Elisha saw it and cried * Chap. 13 14 My father my father m So he calls him for his fatherly Affection to him and for his fatherly Authority which by his Office he had over him in which respect the Scholars of the Prophets are called their Sons as 1 King 20. 35. the chariot of Israel and the horsemen thereof n Who by thy Example and Counsels and Prayers and Power with God didst more for the Defence and Preservation of Israel than all their Chariots and Horses or other Warlike Provisions The expression alludes to the form of Chariots and Horses which he had seen And he saw him no more and he took hold of his own clothes and rent them in two pieces 13 He took up also the mantle of Elijah that â—…ell from him o God so ordering it for Elisha's comfort and the strengthning of his Faith as a Pledge that together with Elijah's Mantle his Office and Spirit should rest upon him and went back and stood by the ‡ Heb. lip bank of Jordan 14 And he took the mantle of Elijah that sell from him and smote the waters and said Where is the LORD God of Elijah p Who at Elijah's Request divided these Waters and is as able to do it again and hath given me his Spirit and Office and therefore I humbly beg and confidently expect his Assistance in this matter and when he had smitten the waters they parted q But these words are by many rendred otherwise and that agreeably to the Hebrew even himself or even the same which words they joyn with the former as an Emphatical Addition or Repetition which is usual in fervent Prayers But they may be rendered without an Interrogation thus Surely he is to wit here present and ready to help me Or surely he is the same to wit to me that he was to Elijah as able and willing to work for me as for Elijah Then the following words they render as they are in the Hebrew and he smote the water and it was divided By which Repetition it may seem that he smote it twice and that at the first smiting the success did not answer his desire and expectation Which God so ordered partly to keep him in a modest and humble sence of his own Insufficiency that he might not be
here called king either because he was so called and accounted by his own people or because that word is sometimes used for any Prince or chief Ruler See Deut. 33. 5. Iudg. 18. 1. and 21. 25. 1 King 20. 1. and they fetcht a compass of seven days journey m Because they made a great Army which could move but slowly and they fetched a greater compass than was usual for some advantage which they expected by it and there was no water n A frequent want in those hot and desert parts and now as it seems increased by the extraordinary heat and dryness of the season for the host and for the cattel ‡ Heb. at their feet that followed them 10 And the king of Israel said Alas that the LORD hath called these three kings together to deliver them into the hand of Moab o So he chargeth his calamity upon God and not upon himself whose sins were the true and proper causes of it 11 But Jehoshaphat said Is there not here a prophet of the LORD that we may enquire of the LORD by him p This he should have asked before when they first undertook the expedition as he did in a like case 1 King 22. 5. and for that neglect he now suffers but better late than never his afflicton brings him to the remembrance of his former sin and present duty And one of the king of Israels servants answered and said Here is Elisha the son of Shaphat which poured water on the hands of Elijah q i. e. Who was his Servant this being one office of a Servant and this office was the more necessary among the Israelites because of the frequent washings which their Law required 12 And Jehoshaphat said The word of the LORD is with him r We may enquire the mind of God by him for he is a true Prophet Which Iehoshaphat might easily understand because being a good man and a great favourer of the Lords Prophets he would diligently enquire and many persons would be ready to inform him of all things of that nature and amongst others of Elijah's calling of Elisha by casting his Prophetical Mantle over him 1 King 19. 19. and of Elijah's translation and Elisha's substitution in his place and of the proof of it 2 Kin. 2. 8 14. So the king of Israel and Jehoshaphat and the king of Edom went down to him s To his Tent which was either in the Camp or not far from it for he went along with the Army by the impulse of Gods Spirit for this very occasion They did not send for him but went to him that by giving him this honour they might more effectually ingage him to give them his utmost assistance and because they had heard that he was a man of a rugged temper and carriage who therefore was to be sweetned and so disposed to pity and relieve them 13 And Elisha said unto the king of Israel What have I to do with thee t I desire to have no discourse nor converse with thee * So Judg. 10. 14. 〈◊〉 1. 15. Get thee to the prophets of thy father and to the prophets of thy mother u i. e. To the Calves which thou after thy Fathers example dost worship and to the Baals which thy Mother yet worshippeth by thy permission and to which thy heart is yet inclined though thou hast destroyed one of his Images for politick reasons Let these Idols whom thou worshippest in thy Prosperity now help thee in thy distress And the king of Israel said unto him Nay x I renounce those false Prophets and Baals and will seek to none but God for help for the LORD hath called these three kings y If thou hast no respect for me yet pity this innocent King of Edom and good Iehoshaphat who are involved in the same danger with my self together to deliver them into the hand of Moab 14 And Elisha said As the LORD of hosts liveth before whom I stand Surely were it not that I regard the presence of Jehoshaphat the king of Judah z Whom I Reverence and Love for his Vertue and Piety I would not look toward thee nor see thee 15 But now bring me a minstrel a One that can Sing and Play upon a Musical Instrument This he requires that his mind which had been disturbed and inflamed with Holy anger at the â—…ight of wicked Iehoram might be composed and cheered and united within it self and that he might be excited to the more servent prayer to God and joyfully praising him whereby he was prepared to receive the Prophetical Inspiration For although Prophecy be the Gift of God yet men might do something either to hinder or further the reception of it for which cause Paul bids Christians study to get the Gift of Prophecy 1 Cor. 14. 1. And for this very end the Colledges of the Prophets were erected wherein the Sons of the Prophets did use divers means to procure this Gift which also they did sometimes receive as we see 2 King 2. 3 5. and amongst other means they used Instruments of Musick to exhilerate their spirits c. 1 Sam. 10. 5. Of the great power of Musick upon the affections see the Notes on 1 Sam. 16. 17. And it came to pass when the minstrel played that the hand of the LORD b i. e. The Spirit of Prophecy so called to note that it was not from Elisha's temper of body or mind that it was no natural nor acquired vertue inherent in him but a singular Gift of God given to whom and when he pleased This Phrase is used also Ezek. 1. 8. and 3. 14 22. and 8. 1. ‡ Heb. was came upon him 16 And he said Thus saith the LORD Make this valley ‡ Heb. ditches ditches full of ditches c Which may receive the Water and hold it for the use of Men and Beasts 17 For thus saith the LORD Ye shall not see wind d Any of those winds which commonly produce Rain And seeing is here put for perceiving or feeling one sense for another or for all as Gen. 42. 1. compare Act. 7. 12. Exod. 20. 18. and elsewhere neither shall ye see rain yet that valley shall be filled with water that ye may drink both ye and your cattel and your beasts 18 And this is but a light thing in the sight of the LORD e This is but a small favour in comparison of what he intends to you for Iehoshaphat's sake He will give you more than you ask or expect For they were so weakned and discouraged with the great drought that they had no hopes of proceeding in the offensive War and thought it sufficient if it were possible to Defend themselves from the Moabites ver 13. he will deliver the Moabites also into your hand 19 And ye shall smite every fenced city and every choice city and shall fell every good tree f This is Either
can work a Miracle by the most unlikely and contemptible means as he did by a Rod Exod. 14. 16. and a Mantle 2 King 2. 8. 30 And the mother of the child said As the LORD liveth and as thy soul liveth I will not leave thee q Until thou goest home with me For she had no great confidence in Gehazi nor was her Faith so strong as to think that the Prophet could work so great a Miracle at this distance and by his Staff which possibly was one reason why this did no good Compare Matth. 9. 18. and 13. 58. and 17. 20. And he arose and followed her 31 And Gehazi passed on before them and laid the staff upon the face of the child but there was neither voice nor ‡ Heb. attention hearing r i. e. Neither speech nor sense nor any sign of life to wit in the Child Which disappointment might proceed from hence that Elisha having changed his mind and yielded to her importunity to go with her did alter his course and not joyn his fervent prayers with Gehazi's action but reserved them till he came thither wherefore he went again to meet him and told him saying The child is not awaked s i. e. Not revived death being oft and fitly compared to a sleep as Psal. 76. 5. Dan. 12. 2. because of the Resurrection which will in due time follow it and here followed speedily which makes the expression most proper in this place 32 And when Elisha was come into the house behold the child was dead and laid upon his bed 33 He went in therefore and shut the door upon them twain t Upon himself and the dead Child that he might pray to God without distraction and might more freely use all those gestures and means which he thought fit and prayed unto the LORD 34 And he â—…ent up and lay upon the child u And although some ceremonial uncleanness might seem to be contracted by the touch of this dead Body yet that was justly to give place to a Moral Duty and to an action of so great Piety and Charity as this was especially when done by a Prophet and by the instinct of Gods Spirit who can dispence with his own Laws and put his mouth upon his mouth and his eyes upon his eyes and his hands upon his hands x One part upon another successively for the disproportion of the Bodies would not permit it to be done together Compare 1 King 17. 21. Act. 20. 10. and he stretched himself upon the child and the flesh of the child waxed warm y Not by any external heat which could not be transmitted to the Childs Body by such slight touches of the Prophets Body but by a Natural heat proceeding from a principle of Life which was already infused into the Child and by degrees enlivened all the parts of his Body 35 Then he returned and walked in the house ‡ Heb. 〈◊〉 â—…ther 〈◊〉 〈◊〉 〈◊〉 to and fro z He changeth his postures for his own necessary refreshment and walked to and fro exercising his mind in Prayer to God and Faith for the accomplishment of this work and went up and stretched himself upon him a Repeating his former actions to teach us not to be discouraged in our Prayers if we be not speedily answered but to wait with patience and continue and be instant in Prayer till we obtain what we seek for and the child neesed seven times and the child opened his eyes b So the work begun in the former Verse is here perfected Although Miracles were for the most part done in an instant yet sometimes they were done by degrees as here and 1 King 18. 44 45. Mark 8. 24 25. 36 And he called Gehazi and said Call this Shunammite So he called her and when she was come in unto him c Heb. come to him to wit to the Door of his Chamber where probably he met her with this joyful message he said Take up thy son 37 Then she went in d Into his Chamber and after she had done him honour to the Bed where the Child lay whence she took him and went her way and fell at his feet and bowed her self to the ground and took up her son and went out 38 ¶ And Elisha came again to Gilgal e When he came with Elijah chap. 2. 1. where was a School of the Prophets whom he designed to comfort concerning the present Dearth and their other discouragements and to confirm in the profession and practise of Religion and to instruct in the Duties of the present season and there was a dearth in the land and the sons of the prophets were sitting before him f At his Feet as Scholars to be taught by him See chap. 2. 3. Act. 22. 3. and he said unto his servant Set on the great pot and seethe pottage g He provides no delicious Meats but meeâ—… necessaries to teach them the contempt of worldly delights for the sons of the prophets 39 And one went out into the field to gather herbs and found a wild vine h A Plant called Coloquintida whose Gourds or Leaves resemble the Leaves of a Vine and are very bitter and pernicious to the eater and gathered thereof wild gourds his lapâ—…l and came and shred them into the pot of pottage for they knew them not 40 So they poured out for the men to eat and it came to pass as they were eating of the pottage that they cried out and said O thou man of God there is death in the pot i i. e. Some deadly thing which they gathered from its excessive bitterness by which possibly some of them might discern what it was and they could not eat thereof 41 But he said Then bring meal and he cast it into the pot k Together with the Pottage which they had taken out of it and he said Pour out for the people that they may eat and there was no ‡ Heb. 〈◊〉 thing harm in the pot l The Meal took away that hurful quality not by its natural power which could do little in so short a time but by the Supernatural Blessing of God upon it 42 ¶ And there came a man from Baal-shalisha and brought the man of God bread of the first fruits m Which were the Priests due Numb 18. 2. but these and probably the rest of the Priests dues were usually brought by the Pious Israelites according to their ability and opportunity to the Lords Prophets partly because they did a great part of the Priests office and partly because they were not permitted to carry them to Ierusalem and they might reasonably think that their circumstances being extraordinary would warrant their giving of them â—…o extraordinary Persons and that those ceremonial Justitutions ought to give place to the greater Laws of necessity and mercy to the Lords Prophets And this passage seems to be noted here not onely on
‡ Heb. Observed not took no heed to walk in the law of the LORD God of Israel with all his heart l His Obedience wanted three necessary Properties Care or Heedfulness Universality and Sincerity for he departed not from the sins of Jeroboam m His resolved continuance in one single Course is justly alledged as an Argument of his False-heartedness in all his other Actions which made Israel to sin 32 In those days n In the time of Iehu's Life and Reign as may be gathered by comp v. 34. the LORD began ‡ Heb. to cut off the ends to cut Israel short o and Hazael smote them in all the coasts of Israel p i. e. In their Borders or the outtermost part of their Land beyond Iordan as it is explained ver 33. And at this time possibly he Executed those Cruelties mentioned Chap. 8. 12. a Either to diminish the number of the People by cutting them off or to straiten their Borders 33 From Jordan ‡ Heb. toward the rising of the sun eastward q To wit from the Land of Canaan all the land of Gilead the Gadites and the Reubenites and the Manassites from Aroer which is by the river Arnon ‖ Or even to Gilead and Bashan even * Amos 1. 3. Gilead and Bashan 34 Now the rest of the acts of Jehu and all that he did and all his might are they not written in the book of the chronicles of the kings of Israel 35 And Jehu slept with his fathers and they buried him in Samaria and Jehoahaz his son reigned in his stead 36 And ‡ Heb. the days were the time that Jehu reigned over Israel in Samaria was twenty and eight years CHAP. XI AND when * 2 Chro. 22. 10. Athaliah the mother of Ahaziah saw that her son was dead she arose and destroyed all the ‡ Heb. seed of the Kingdom seed royal a i. e. All of the Royal Family left after those Slaughters 2 Chron. 21. 2 4. and 22. 1. and 2 King 10. 13 14. except one as the next Verse limits and explains it This she did partly out of Rage at the Extirpation of her Family resolving that David's Family should not out-live hers partly from ambition and desire of Rule for which many persons have Destroyed their nearest Relations partly from the zeal which she had for Idolatry and the Worship of Baal which she intended to Establish to which she knew the House of David were implacable Enemies And partly in her own Defence that she might secure her self from Iehu's Fury who was commanded by God and resolved in himself utterly to destroy all the branches of Ahab's Family whereof she was one Chap. 8. 18 26. For had she not done this she suspected that either the King or People of Iudah would have delivered her up to Iehu upon his Demand Possibly those whom she slew were Ioram's Children by another Wife Of which see on the next Verse And this was the fruit of Iehoshaphat's Marrying his Son to a Daughter of that Idolatrous and Wicked House of Ahab even the Extirpation of all his Posterity but one And this Dreadfull Judgment God permitted and Inflicted upon him and his to shew how much he abhors all such sinful and unequal affinities 2 But Jehosheba b Called Iehoshabeath 2 Chron. 22. 11. the daughter of king Joram c To wit by another Wife and not by this Athaliah for it is not likely Iehoiadah who Married her 2 Chron 22. 11. would have Married one of that Wicked and Cursed House except he were Married very young and therein over-ruled by his Parents sister of Ahaziah took Joash the son of Ahaziah c Either 1. His Adopted and Legal Son who was to Succeed him though he was of another House and of Nathan's Family as many think such persons being sometimes called the Sons of their Predecessors as we shall see hereafter Or rather 2. His proper and Natural Son for not onely he but the rest who were Slain are here called the kings i. e. Ioram's sons and stole him from among the kings sons which were slain d Either 1. From amidst of the Carcasses where this Infant was laid and supposed by her to be killed though it was not quite dead either through the compassion or connivence of the Instruments of this Execution or by some other Artifice which his Nurse used Or 2. Out of that Apartment of the Palace which was allotted for the King's Children and they e Iehosheba and her Husband Iehoiadah hid him even him and his nurse in the bed chamber f Which was in the house of the Lord as is affirmed in the next Verse So that it was one of those Chambers adjoyning or near to the Temple which were for the uses of the Priests and Levites and for them onely which made it more proper for this purpose from Athaliah so that he was not slain 3 And he was with her hid in the house of the LORD six years g Either Athaliah thought they were all Dead or if she suspected that this was preserved she thought an Infant could do her no great harm and that she could so well assure the Kingdom to her self within a few years that she need not fear any such weak Competitor or she was willing to smother up the business lest if she had made a strict and diligent search for it the people should thereby learn that there was yet a Son of David's Family left and so be unquiet under her Government and desirous of a Change and Athaliah did reign over the land h Which she had an opportunity to do because she was not onely the late Kings Wife but also was probably made Queen-Regent upon Ioram's going to Ramoth-Gilead 4 And * 2 Chron. 23. 1. in the seventh year Jehoiada sent i If this action of Iehoiadah's seem strange and irregular this was no ordinary case but there were divers peculiar things in it as that Athaliah was a meer Usurper having no pretence of Right to the Crown and one of that wicked House which God had particularly and by Name Devoted to Destrnction that Iehoiadah's Wife was neareâ—… Allied and had more Right to the Crown than Athaliah that the Crown of Iudah was by Divine appointment appropriated to the Sons of David and therefore the Right of the Crown was inherently in him whom Iehoiadah set up which right her Usurpation could not Exclude That Iehoiadah was not a meer private person but the Husband of the Kings Aunt and probably the High-Priest to whom it belonged in great part to see the Laws of God Executed That Iehoiadah did not act alone in the business but had the consent and concurrence of the Chief Rulers both Civil and Ecclesiastical and besides all this that it is conceived That he had a special Motion of God's Spirit or the direction and encouragement of the Prophets of
chief throughout their generations these dwelt at Jerusalem i Upon their return from Babylon they were not suffered to chuse their Habitations in the Country as others were but were obliged to settle themselevs at Ierusalem that they might constantly attend upon Gods Service there and be ready to instruct the younger Levites in their Office as they needed or desired it 35 And in Gibeon dwelt the father of Gibeon Jehiel †〈…〉 whose wives name was Maacha k In this and the following verses to the end of this Chapter he repeats what he had said before ch 8. 29 c. concerning Sauls Genealogy that he might make way for the following History Which iâ—… a Figure called Epaâ—…alepsis which is frequent both in Sacred and Profâ—… Writâ—… 36 And his first-born son Abdon then Zur and Kish and Baal and Ner and Nadab 37 And Gedor and Ahio and Zechariah and Mikloth 38 And Mikloth begat Shimeam and they also dwelt with their brethren at Jerusalem over against their brethren 39 * Ch. 8. 33 And Ner begat Kish and Kish begat Saul and Saul begat Jonathan and Malchi-shua and Abinadab and Eshbaal 40 And the son of Jonathan was Merib-baal and Merib-baal begat Micah 41 And the sons of Micah were Pithon and Melech and Tahrea * Ch. 8. 35. and Ahaz 42 And Ahaz begat Jarah and Jarah begat Alemeth and Azmaveth and Zimri and Zimri begat Moza 43 And Moza begat Binea and Rephajah his son Eleasah his son Azel his son 44 And Azel had six sons whose names are these Azrikam Bocheru and Ismael and Sheariah and Obadiah and Hanan These were the sons of Azel CHAP. X. 1 NOw * 1 Sam. 31. 1 2. the Philistins fought against Israel a Of this and the following verses till v. 13. see my Notes on 1 Sam. 31. where we have the same thing expressed almost in the same words and the men of Israel fled from before the Philistins and fell down ‖ Or wounded slain in mount Gilboa 2 And the Philistins followed hard after Saul and after his sons and the Philistins slew Jonathan and ‖ Or Ishui 1 Sam. 14. 49. Abinadab and Malchi-shua the sons of Saul 3 And the battel went sore against Saul and the †Heb. shooters with bows archers †Heb. found him hit him and he was wounded of the archers 4 Then said Saul to his armour-bearer Draw thy sword and thrust me through therewith lest these uncircumcised come and ‖ Or mâ—…ck me abuse me but his armour-bearer would not for he was sore afraid So Saul took a sword and fell upon it 5 And when his armour-bearer saw that Saul was dead he fell likewise on the sword and died 6 So Saul died and his three sons and all his house b i. e. All his Children to wit then present with him namely his three sons as it is expressed 1 Sam. 31. 6. For it is evident that Ishbosheth and Mephibosheth were not slain But nothing is more common in Scripture and all Authors than to understand all of a great and most considerable part died together 7 And when all the men of Israel that were in the valley c Which was beneath Mount Gilboa where the Fight was v. 1. saw that they fled and that Saul and his sons were dead then they forsook their cities and fled and the Philistins came and dwelt in them 8 And it came to pass on the morrow when the Philistins came to strip the slain that they found Saul and his sons fallen in mount Gilboa 9 And when they had stripped him they took his head and his armour and sent into the land of the Philistins round about to carry tidings unto their idols and to the people 10 And they put his armour in the house of their gods and fastened his head in the †Heb. house temple of Dagon d And his Body severed from his Head to the Wall of Bethshan 1 Sam. 31. 10. 11 And when all Jabesh-gilead heard all that the Philistins had done to Saul 12 They arose all the valiant men and took away the body of Saul and the bodies of his sons and brought them to Jabesh and buried their bones under the oak in Jabesh and fasted seven days e To wit every day till evening after the manner of the Jewish Fasts 13. So Saul died for his transgression f The sence is Wonder not that Saul fell by the Hands of the Philistins who were armed against him by his own Sin and by Gods Vengeance for it which he †Heb. transgressed committed against the LORD * 1 Sam. 13. 13. 15. 23. even against the word of the LORD g Against Gods express and plain and positive Command which is a great Aggravation of any Sin which he kept not and also for asking counsel of one that had a familiar spirit h Which also was contrary to a manifest Command Levit. 19. 31. and moreover contrary to his own Conscience which was so fully convinced hereof that he had endeavoured the utter Extirpation of all such Persons in pursuance of Gods Law See 1 Sam. 28. 9. * â—… Sam. 28. 7. to enquire of it i Concerning the Event of the approaching Battel 14 And enquired not of the LORD k Obj. Saul enquired of the Lord 1 Sam. 28. 6. Ans. He did so but not in a right Manner not humbly and penitently not diligently and importunately not patiently and perseveringly but when God would not answer him speedily he gives it over and goes from God to the Devil Compare 1 Sam. 14. 18 19. Such an inconsiderable and trifling Inquiry as Saul made is justly accounted to be no Enquiry at all As they are said not to eat the Lords Supper 1 Cor. 11. 20. who did eat it in a sinful and irregular manner therefore he slew him and turned the kingdom unto David the son of †Heb. Isal Jesse CHAP. XI 1 THen * 2 Sam. 5. 1. all Israel a i. e. All the Tribes of Israel as it is expressed 2 Sam. 5. 1. i. e. their Elders as it is here said v. 3. and Officers and a great multitude of the Souldiers and People gathered themselves to David unto Hebron saying Behold we are thy bone and thy flesh 2 And moreover †Heb. both yesterday and the third day in time past even when Saul was king thou wast he that leddest out and broughtest in Israel and the LORD thy God said unto thee b Or concerning thee for it is apparent that they knew of it and therefore many of them opposed David hitherto against their own Consciences Thou shalt ‖ Or rule feed my people Israel and thou shalt be ruler over my people Israel 3 Therefore came all the elders of Israel to the king to Hebron and David made a covenant with them in Hebron before the LORD and they anointed David king
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
punish another without cause or more than he deserves and therefore if God do so with thee as thy words imply he is less just than a man which is blasphemous and absurd to imagine shall a man r A great and mighty man as this word signifies a man eminent for Wisdom or Justice or Power or any other perfections such as thou art thought by thy self or others to be who therefore might expect more favour than a poor miserable and contemptible man which the word enosch used in the former Branch signifies So he anticipates this Objection which Iob might make be more pure than his Maker s An unanswerable Argument against Iob He made thee and that for himself and his own Glory and therefore hath an unquestionable right to deal with thee and dispose of thee the work of his Hands as he sees fit Wo to him that striveth with his maker Isa. 45. 9. Besides he made man just and pure if any man have any thing of Justice or Purity in him it is derived from God the undoubted and only Fountain of it and therefore it must necessarily be in God in a far more eminent degree 18. Behold t This deserves thy serious consideration These and the following words seem to be the words of Eliphaz explaining the former Vision and applying it to Iob's Case and enforcing it by further Arguments he * Chap. 15. 15. and 25. 4. 2 Pet. 2. 4. put no trust in his Servants u i. e. In his Angels as appears both by the next words of this Verse where they are called by way of Explication and Restriction his Angels and by the next Verse where men are opposed to them They are called his Servants by way of Eminency that general name being here appropriated to the chief of the kind as is very usual in all Authors in like cases and withal to intimate that Soveraign Dominion which the great God hath over the glorious Angels and much more over men by vertue whereof he hath an unquestionable Authority to treat them according to his good Pleasure And these God is said to put no trust in because he could not be confident that they if left to themselves and destitute of the succours of his Power and Grace would continue to be loyal and faithful and serviceable to him and would not revolt from him as some of their Brethren had done And for this cause God was pleased after some time of Trial to give some special and further Grace either by Christ or otherwise whereby they should be infallibly confirmed in the State of Grace Felicity ‖ Or not in his Angels in whom he put light and his Angels he charged with Folly x Or with Vanity i. e. He discerned Folly and Vanity in the Angelical Natures when he had first made them which although he saw and pronounced them no less than the visible Creatures Gen. 1 to be very good in themselves free from the least degree or tincture of sin yet comparing them with himself and considering them in themselves alone he saw something of Folly and Vanity in their very Natures because they were Creatures and therefore Subject to manifold changes and among others to fall from God or into sin as it appeared by the sad experience of some of them Seeing therefore the Angels which so far exceed Mankind in Wisdom and Strength and Purity and Justice and all other perfections do fall incomparably short of God in these things it is most absurd as well as impious to think that Man is more just or pure than God as was said v. 17. and as thou O Iob seemest to surmise Others Nor Heb. And not the negative Particle being repeated out of the former Branch of the Verse as it is Psal. 9. 18. Prov. 17. 26. and elsewhere in his Angels in whom both which particles are frequently understood as hath been proved before he put Light or splendor to wit singular Wisdom and Purity beyond what he put in Man 19. How much less y Understand doth he put trust in them c. Or How much more understand doth he charge folly on them c. Either of these supplements are natural and easie being fetched out of the former Verse and necessary to make the sense compleat The sense is what strange presumption then is it for a foolish and mortal man to pretend to an higher Priviledge than the Angels do to make himself more just than God or to exalt himself above or against God as thou dost on them z i. e. On men as it follows who thought they have immortal Spirits yet those Spirits dwell in mortal Bodies which are great Debasements and Clogs and Encumbrances and Snares to them and which are here called Houses because they are the Receptacles of the Soul and the places of its settled and continual abode and Houses of Clay and Earthly Houses 2 Cor. 5. 1. partly because they were made of Clay or Earth Gen. 2. 7. 1 Cor. 15. 47. and partly to note their great frailty and mutability whereas the Angels are free Spirits unconfined to such Carkasses and dwell in celestial and glorious and everlasting Mansions that dwell in * 2 Cor. 5. 1. Houses of Clay a whose Foundation is in the dust b Whose very Foundation no less than the rest of the Building is in the dust who as they dwell in Dust and Clay so they had their Foundation or Original from it and they must return to it Eccles. 12. 7. And as to their Bodies lie down and sleep in it Dan. 12. 2. as in his long home Eccles. 12. 5. and the only continuing City which he hath in this World which are crushed c Heb. they crush them i. e. they are or will be crushed The Active Verb used Impersonally as it is Ch. 7. 3. and 34. 20. Prov. 6. 30. Luk. 12. 20. before the Moth d i. e. Sooner than a Moth is crushed which is easily done by a Gentle touch of the Fingers An Hyperbolical Expression So the Hebrew word liphne commonly signifying place doth here note time as it is used Gen. 27. 7. and 29. 26. and 36. 31. Or at the face or appearance of a Moth. No Creature is so weak and contemptible but one time or other it may have the Body of Man in its power as the Worms the Moths Cousin-Germans have in the Grave But he instanceth in a Moth rather than a Worm because it is the weaker of the two and because it better agrees with the similitude of an House in which Moths commonly are more frequent and powerful and mischievous than Worms How then canst thou think O Iob to contend with thy Maker that must become a Prey to such small and impotent Creatures 20. They are †Heb. 〈◊〉 in 〈◊〉 destroyed from Morning to Evening e Either 1. Speedily between Morning and Evening like the Grass they flourish in the Morning
follows are within me i Besides those evils which are past Ch. 1. there are other miseries that are constant and fixed in me the sharp pains of my body and dismal horrours of my mind the poison whereof k Implying that these Arrows were more keen and pernicious than ordinary as being dipped in God's wrath as the barbarous Nations then and since used to dip their Arrows in poison that they might not only pierce but burn up and consume the vital parts drinketh up my spirit l i. e. Exhausteth and consumeth either 1. my vital spirits together with my blood the seat of them and my heart the spring of them as poison useth to do But I doubt the Hebrew word ruach is never used in that sense Or 2. my soul which is commonly the Spirit my mind and conscience So he tells them that besides the miseries which they saw he felt others and far greater though invisible torments in his soul which if they could see they would have more pity for him And in this sense this place is and may very well be otherwise rendred whose poison my spirit drinketh up i. e. my soul sucks in the venom of those calamities by apprehending and applying to it self the wrath of God manifested and conveyed by them * Psal. 88. 15 16. the terrours of God m Either 1. great terrours or 2. God's terrible Judgments or rather 3. these terrours which God immediately works in my soul either from the sense of his wrath accompanying my outward troubles or from the sad expectation of longer and greater torments do set themselves in array n They are like a numerous and well-ordered Army under the conduct of an irresistible General who designs and directs them to invade me on every side against me 5. Doth the wild Ass bray †Heb. at grass when he hath grass or loweth the Ox over his fodder o Thou wonderest that my disposition and carriage is so greatly altered from what it was Ch. 4. 3. 4 5. but thou mayest easily learn the reason of it from the brute Beasts the Ass and Ox who when they have convenient and common food are quiet and contented but when they want that they will resent it and complain in their way by braying or lowing See Ier. 14. 6. And therefore my carriage is agreeable to those common principles of nature which are both in Men and Beasts by which their disposition and deportment is generally suitable to their condition It is no wonder that you complain not who live in ease and prosperity nor did I when it was so with me but if you felt what I feel you would be as full of complaints as I am 6. Can that which is unsavoury be eaten without Salt p Can or do men use to eat unsavoury meats with delight or without complaint This is either 1. a reflection upon Eliphaz his discourse as unsavoury which could not give him any conviction or satisfaction But his censure of Eliphaz his speech begins not till v. 14. and then it proceeds Or rather 2. a justification of Iob's complaints of which both the foregoing and following Verses treat by another Argument Men do commonly complain of their meat when it is but unsavoury how much more when it is so bitter as mine is which is implied here and expressed in the next Verse where the sense here begun is compleated and thâ—…s general Proposition is accommodated to Iob's condition or is there any tast in the white of an Egg q Heb. in the white of a yolk i. e. which encompasseth the yolk of an Egg. 7. The things that my soul refused to touch are as †Heb. sicknesses of my meat my sorrowful meat r Heb. as the sicknesses or sorrows of my meat i. e. as my sorrowful meat which I am constrained to eat with grief of heart The particle as either 1. notes not the similitude but the truth of the thing as it is oft used as hath been formerly noted and proved So the sense is That such meat as formerly he should have abhorred to touch either for the quality of it or for his tears or ulcerous matter which mixed themselves with it he was now forced by the necessities of nature and his own poverty to eat Or 2. implies that the following words are not to be understood properly but metaphorically And so the sense may be this Those grievous afflictions which according to the principles and common inclinations of humane nature I dreaded the very touch and thought of they are now my daily though sorrowful bread I am forced constantly to feed upon them as other persons in great afflictions are said to be sed with bread of tears Psal 80. 5. and to eat ashes like bread Psal. 102. 9. Others make this a censure of Eliphaz his words as ungrateful and loathsom to him But that sense seems neither to agree with the words of this Verse nor with its scope and coherence with the former of which see the notes on v. 6. 8. O that I might have my request s i. e. The thing which I have so passionately desired and notwithstanding all your vain words and weak Arguments do still justly continue to desire to wit death as is expressed v. 9. and more largely Ch. 3. and that God would grant me †Heb. my expectation â—…he thing that I long for 9. Even that it would please God to destroy me t To end my daies and calamities together that he would let loose his hand u Which is now as it were bound up or restrained from giving me that deadly blow which I desire O that he would restrain himself and his hand no longer but let it fall upon me with all its might so as to cut me off as it follows and cut me off 10. Then should I yet have comfort x The thoughts of my approaching death would comfort me in all my sorrows This would solace me more than life with all that worldly safety and glory and happiness which thou hast advised me to seek unto God for yea I would harden my self in sorrow y i. e. I would bear up my self with more courage and patience under all my torments with the hopes of my death and that blessedness into which I know I shall after death be admitted as he more fully speaks Ch. 19. 26 27. whereas now I pine away in lingring and hopeless miseries Or I would burn i. e. I am content to burn in sorrow Or I would pray as this word signifies in Hebrew Writers and praying may be here put for praiâ—…ng or worshipping of God as it is frequently used in Scripture in or for my sorrow or pain Then I would worship God and say Blessed be the Lord's Name for these afflictions as I did for the former Ch. 1. 20 21. let him not spare z But let him use all severity against me so far as to cut
prosper or afflict both of them which tended to the subversion of the fear and worship of God and restrainest ‖ Or speech prayer g As this Hebrew word signifies also Psalm 102. 1. Or meditation or speech which well agrees to prayer which is accompanied with serious thoughts and expressions The sense is either 1. in stead of humble and servent prayer to God which thy Condition calleth for thou breathest forth false and blasphemous speeches against him Or 2. Thou dost by thy words and examples and principles as far as in thee lies banish prayer out of the world by making it useless and unprofitable to men before God 5. For thy mouth †Heb. thine iniquity teacheth thy mouth uttereth thine iniquity h i. e. Thy words discover the naughtiness of thy heart and justifie my charge against thee that thou castest off fear c. and thou choosest the tongue of the crafty i Thou speakest wickedly but craftily thou coverest thy impious principles and passions with fair pretences of piety and respect to God wherewith thou endeavourest to mock God and deceive men 6. Thine own mouth condemneth thee k My condemnation of thee is grounded upon thine own words and not I yea thine own lips testifie against thee 7. Art thou the first man that was born l Hast thou lived ever since the Creation of the World and treasured up the experiences of all ages in thy own breast that thou speakest so arrogantly and magisterially and with such contempt of other men Art thou the most ancient and the wisest of all mortal men Whom dost thou make thy self or wast thou made before the hills m Before the earth was made and distinguished into Mountains and Valleys 8. * Rom. 11. 34. Hast thou heard the secret of God n Hath God acquainted thee with all his secret Counsels whereby he governs the World that thou doest pass so bold a censure upon all his Designs and Actions and dost thou restrain wisdom to thy self o Art thou the onely wise man in the World and we and all others but fools 9. What knowest thou that we know not p He retorts upon Iob his own Expressions Chapter 12. 3. and 13. 2. what understandest thou which is not †Heb. 〈◊〉 us Chap. 10 13. in us 10. With us q i. e. Among us either 1. some of us who seem to have been very ancient â—…rom Chap. 32. 7. Or 2 some others with whom we have conversed and who are of our Opinion in this maneâ—… And this they oppose to that passage of Iob's Ch. 12. 12. are both the gray-headed and very aged men much elder than thy father 11. Are the consolations of God small with thee r Are those Comforts which we in the Name and according to the Mind and by the Direction of God have propounded to thee upon condition of thy true Repentance Chap. 11. 13. 14 c. small and contemptible in thine eyes is there any secret thing with thee s Hast thou any secret and peculiar ground or way of Comfort which is unknown to us and to all other men except thy self for which or in comparison of which thou despisest our Consolations as mean and trivial To pretend to this is vanity and impudence And if thou hast not this to despise and reject our Comforts is horrible pride and stubborness 12. Why doth thine heart carry thee away t Why doest thou suffer thy self to be transported by the pride and lusts of thine heart to use such unworthy and unbecoming Expressions both concerning us and concerning God and his Providence i. e. what doest thou aim at What benefit doest thou expect from such words and carriages So it is a Metaphor from Archers who wink when they take their aim at a Mark. and what do thine eyes wink at u Or why do thine eyes wink i. e. Why doest thou look with such an angry supercilious and disdainful look expressing both thy contempt of us and thy rage against God The Eye is observed both by God and men as the great Discoverer of their hearts and winking with the eye is a note of a malicious mind Psalm 35. 19. Prov. 6. 13. 10. 10. 13. That x Or for or surely thou turnest thy spirit y i. e. Either thy breath or thy rage or thy soul for all these the spirit signifies Hebr. thou makest thy spirit to return to or to return again against that God from whom thou didst receive it against God and lettest such words go out of thy mouth 14. * 1 King 〈◊〉 2 Chroâ—… 〈◊〉 Chap. 14. Psal. 14. 3. Prov. 20. 9 Eccleâ—… 7. 〈◊〉 1 Johâ—… 〈◊〉 What is man z Heb â—…rail or sick or wretched man His mean Original and corrupt Nature sheweth him to be unclean that he should be clean and he which is born of a woman a From whom he derives Infirmity and Corruption and Guilt and the Curse consequent upon it that he should be righteous b To wit in his own Eyes as thou O Iob art 15. * Chap. 4â—… Behold he putteth no trust in his saints c i. e. In his Angels as appears by comparing Chap. 4. 18. who are called his saints or holy ones Deut. 33. 2. Psalm 103. 20. Dan. 4. 13 23. Mat. 18. 10. 24. 36. Who though they were created holy yet he could not be confident in them nor they be confident in themselves that they would continue in their integrity if they were left to themselves and noâ—… upheld by God's special Grace and assistance See the Notes oâ—… Iob 4. 18. yea the heavens d Heb. and the heavens i. e. Either 1. the Heavens properly so called which though they be free from those drossie mixtures which are and appear in heavenly bodies yet are not absolutely pure but have some spots and blemishes in them as Philosophers have discovered and the all-seeing God knoweth Compare Chap. 25. 5. where the stars are said not to be pâ—…re Unless the stars also there be metaphorically put for the Angels as they are Iob 38. 7. and for other holy Ministers of God as Dan. 8. 10. Revel 1. 16 20. 12. 1 4. The Angels that dwell in heaven being oft put for its Inhabitants either for God as Psalm 73. 9. Dan. 4. 26. Luke 15. 18 21. Or for the Angels as Psalm 89. 6. 148. 1 2. So this is a repetition of the same thing in other words And these are not pure to wit simply and perfectly and comparatively to God in which and such like respects God onely is said to be good and wise and immortal The Angels are pure from corruption but not from imperfection nor from a possibility of sinning if God should withdraw his help from them are not clean in his sight 16. How much more abominable and filthy is man which drinketh iniquity like water e Who
to speak whatsoever pleaseth you or tormenteth me 6. Though I speak k To God by Prayer or to you in way of discourse I find no relief Iob having reproved his Friends for their unkind carriage towards him and aggravated it by his resolutions to have dealt more friendlâ—…ly with them if they had been in his case now he returns to his main business to describe and aggravate his miseries if by any means he could move his Friends to pity and help him my grief is not asswagâ—…d and though I forbear †〈…〉 what am I eased l Or what part or grain of my grief or misery departeth from 〈◊〉 I receive not one jot of ease Neither speech nor silence do me any good 7. But m Or surely as this Hebrew Particle most commonly signifies now he n i. e. God as appears by the following Words and Verses hath made me weary o Either of complaining or of my life thou p He speaks in the second Person to God as in the former Clause in the third Person of God Such change of Persons are very usual in Scripture and elsewhere hast made desolate all my company q Hast turned my society into desolation by destroying my Children and Servants 8. And thou hast filled me with wrinkles r By consuming all my fat and flesh which is a witness against me s Heb. Which is a witness of the reality and greatness and just cause of my sorrows Or which is become or made a witness i. e is produced by my Friends as a Witness of Goâ—… Wrath and of my Hypocrisie and Impiety and my leanness rising up in me t i. e. Which is in me Or rising up aâ—…ainst me as Witnesses use to rise and stand up against a guilty person to accuse him beareth witness to my face u As Witnesses are to accuse a person to his â—…ace openly and evidently so as any that look on my Face may plainly discern it But this Clause may be rendred thus My 〈◊〉 in my face i. e. which appears in my Face and causeth the wrinkles which are visible there riseth up against me and beareth witness as before 9. * 〈◊〉 10 16 〈◊〉 He teareth me in his wrath x Heb. His wrath teareth me in pieces as a Lion doth his Prey who hateth me y Heb. And he hateth me i. e. He pursueth me with a deadly haâ—…red and rage Or. And he is become mine enemy Or he sets himself against me with all his might Or He treats me like an implacable 〈◊〉 he gnasheth upon me with his teeth z Which is a gesture and sign of extream anger and fury as Psalm 35. 16. 37. 12. Lament 2. 16. as elsewhere of grievous pain as Luke 13. 28. * 〈◊〉 13 â—…4 mine enemy a Either 1. God who of a Friend is now become my implacable Enemy Or 2. Eliphaz who deals with me more like an Enemy than a Friend sharpneth his eyes upon me b i. e. Looks upon me with a fierce and â—…parkling Eye as enraged persons use to do 10. They c The Instruments of God's anger my Friends as they are falsly called have gaped upon me with their mouth d Opened their mouths wide against me either 1. to devour and destroy me as a Lion which falls upon hâ—…s Prey with open mouth as this phrase is used Psalm 22. 13 14. And this they did aggra ating and encreasing his sorrows whereby he was well-nigh overwhelmed Or 2. To 〈◊〉 and deride me as it follows and as this phrase is most commonly used as Psalm 22 8. 35. 21. they * 〈◊〉 3. 30. 〈◊〉 â—… 1. have smitten me upon the cheek reproachfully e Or by reproach or in way of scorn and contempt whereof such smiting was a sign as 1 Kings 22. 24. Lament 3. 30. Mich. 5. 1. The sign is here put for the thing signified They dâ—…spised and derided me they have gathered themselves together against me f i. e. They are come from several places and met together here not for me or to comfort me as they pretended but really against me or to torment and griâ—… me Heb. they have filled themselves c. Either 1. they have filled up their numbers they are all come against me Or 2. they have filled their minds with evil Opinions of me and their hearts with courage and resolution to assault me and their mouths with words and arguments against me Compare Eccles. 8. 11. Acts. 5 3. 11. God †〈◊〉 hath 〈◊〉 〈◊〉 hath delivered me to the ungodly g either 1. to my Friends who act the part of the wicked in censuring and condemning the righteous whom God approveth and in pleading for a false and wicked Cause Or rather 2. to the Chaldeans and Sabeans who were a most wicked people living in gross contempt of God and injuriousness to all sorts of men For this best suits both with the first Clause of the next Verse which sheweth that he speaketh of Iob's first Afflictions which befell him when he was at ease and with Iob's principal scope which was to prove that both eminent prosperity and affliction did indifferently happen to good and bad men and this was evident from this example because holy Iob was ruined when these wicked people were most victorious and successful and turned me over into the hands of the wicked 12. I was at ease h I lived in great peace and prosperity which makes my present miseries more grievous to me and therefore my Complaints are excusable and I deserve pity rather than reproach from my friends but he hath broken me asunder i Broken my Spirit with the sense of his anger and my Body with loathsom Ulcers as also by destroying my Children a part of my own flesh or body he hath also taken me by my neck and shaken me to pieces k As a mighty man doth with some young Stripling when he wrestleth with him and * Ch. 7. 20. set me up for his mark l That he may shoot all his Arrows into me and that with delight which Archers have in that exercise 13. * Ch. 19. 1â—… His archers m i. e. His Plagues or Judgments elsewhere compared to Arrows and here to Archers compass me round about he cleaveth my reins asunder n With his Arrows i. e. he wounds me inwardly and mortally and incurably which also is noted by pouring out the gall such wounds being deadly and doth not spare he poureth out my gall upon the ground 14. He breaketh me with breach upon breach n My Calamities have no interruption but one immediately succeeds another as it did Chap. 1. he runneth upon me like a giant o Who falls upon his Enemy with all his might that he may overthrow and kill him 15. I have sewed sackcloth upon my skin p i. e. I put on sackcloth
to quarrel with him He spoke before of God's making peace and here he mentions the Armies by which he keeps it and upon whom doth not his light arise f Either 1. properly his Sun which riseth upon all Mat. 5. 45. Or rather 2. metaphorically all that is in men which is or may be called light the light of life by which men subsist and are kept out of the state of the dead called a land of darkness Job 10. 22. The Light of Reason and Understanding called God's Candle Prov. 20. 27. by which thou O Iob art capable of arguing with God and with us and all that peace and prosperity and comfort which thou ever didst enjoy which oft comes under the name of Light as Esth. 8. 15 16. Psalm 97. 11. 112. 4. which being here called light is to continue the Metaphor most fitly said to arise upon men all this is from God and therefore is wholly at his disposal he freely gave it all and he may justly take it away as thou thy self didst truly observe and confess Iob 1. 21. and consequently thou hast no reason to reproach God for disposing of his own as he pleaseth Thou hast lost nothing which was thine own and having no propriety there is no foundation for any judicial contest with God 4. * Chap. 4. 1â—… c. and 15. 14 c. How then can man g The word signifies Man that is miserable which supposeth him to be sinful and that such a Creature should quarrel with that Dominion of God to which the sinless and happy and glorious Angels willingly submit is most absurd and impious be justified with God h i. e. Before God's Tribunal to which thou doest so boldly appeal Thou mayst plead thy Cause with thy fellow-worms as we are and expect to be justified but wo to thee if the great God undertake to plead his Cause against thee how severely and certainly wouldest thou then be condemned or how can he be clean that is born of a woman i To wit after the ordinary course for otherwise Christ was born of a Woman but in a singular manner This Birth is alledged as an Evidence of man's filthiness Ioâ—… 14. 4. 15. 14. Psalm 51. 5. and of his liableness to God's Curse and Wrath Gen. 3. 16. Ephes. 2. 2. and consequently of his condemnation opposite to the justification here mentioned and confidently expected by Iob in this Contest 5. Behold even to the moon and it shineth not k The Moon though a bright and glorious Creature Iob 31. 26. Cant. 6. 10. if compared with the splendour of the Divine Majesty is but as a dark and earthy lump without any lustre or glory He names the Moon and the Stars rather than the Sun because they many times are eclipsed or disappear even to our Eyes which is a plain evidence of their utter obscurity in respect of God's Light whereas the Sun though that also be obscure if compared with God yet it casts a constant and most clear light Or by naming the Moon and thence proceeding to the Stars the Sun is included between them yea the stars are not pure in his sight l He can discern many spots and blemishes in them which we cannot see and in like manner he can discover those corruptions or sins in us which are unknown to our own Consciences which should make thee O Iob tremble to appear before his Tribunal 6. How much less man that is a * 〈◊〉 22. 6. worm m To wit mean and vile and impotent proceeding from corruption and returning to it and withal filthy and loathsom and so every way a very unfit person to appear before the high and holy God and much more to contend with him and the son of man which is a worm n The same thing repeated in other words onely for miserable man in the last Branch he here puts the son of any man of what degree or quality soever to shew that this is true even of the greatest and best of men CHAP. XXVI 1. BUt Iob answered and said 2. How hast thou helped a Thou hast helped egregiously It is an Ironical expression implying the quite contrary that he had not at all helped See the like Gen. 3. 22. 1 Kings 18. 27. 1 Cor. 4. 8 10. him that is without power b Either 1. God who it seems is weak and unwise and needed so powerful and eloquent an Advocate as thou art to maintain his Rights and plead his Cause Or rather 2. Iob himself I am a poor helpless Creature my strength and spirits quite broken with the pains of my Body and perplexities of my Mind whom Nature and Humanity and Religion should have taught thee to support and comfort with a representation of the gracious Nature and Promises of God and not to terrifie and overwhelm me with displaying his Soveraign Majesty the thoughts whereof are already so distractive and dreadful to me how savest thou the arm that hath no strength 3. How hast thou counselled him that hath no wisdom c Either 1. God Thou hast in effect undertaken to teach God how to govern the World Or rather 2. me whom you take to be a man void of understanding Chapter 11. 2 3. whom therefore you should have instructed with wholesom counsels instead of these impertinent discourses and who indeed do want wisdom being perfectly at a loss and not knowing what to say or do and how hast thou plentifully declared the thing as it is d Heb. Essence the truth and substance of the thing in question between us Thou hast spoken the whole truth and nothing but the truth and all that can be said in the matter Or Wisdom as this word is used Prov. 3. 21. A most wise and profound discourse thou hast made and much to the purpose an Ironical expression as before 4. To whom hast thou uttered words e For whose Instruction hast thou uttered these things For mine Doest thou think me to be so ignorant that I do not know that which the meanest persons are not unacquainted with to wit that God is incomparably greater and better than his Creatures and whose spirit came from thee f So the sense is whom hast thou revived or comforted by this discourse Not me surely The spirit or breath of a man is in a manner suppressed and intercepted in deep sorrows and consternations such as Iob's were and when he is cheared or refreshed it finds vent and breaths out freely as it did before But I do not remember that ever this Phrase is used in this sense but on the contrary the giving or restoring of life are expressed by the coâ—…ing in and not by the going out of spirit or breath as appears from Gen. 2. 7. Ezek 37. 5 6 10. The words therefore are and may be otherwise understood either thus Whose spirit or inspiration as this word signifies Iob 32. 8. came from thee
16. Their end shall certainly be most miserable but those that wait upon the LORD they shall inherit the Earth x According to God's Promise oft made to such which also for the most part was literally fulfilled in that state of the Church and if it was not it was fulfilled with far greater Advantage in spiritual and Eternal Blessings 10. For yet a little while y Their Time and Prosperity is very short and therefore no matter of Envy and the wicked shall not be z To wit in the Land of the Living He shall be dead and gone as this Phrase is commonly taken yea * Job 7. 10. 20. 9. thou shalt diligently consider his place a Industriously seeking to find him and it shall not be b i. e. His place and Estate and Glory shall be goue Or he shall not be as before 11. * Psal. 25 9. Mat. 5. 5 But the meek c i. e. The Godly who are frequently thus called as Psal. 22. 26. and 149. 4. those who Patiently bear God's afflicting hand and meekly pass by injuries from ungodly men shall inherit the earth and shall delight themselves in the abundance of peace d Partly of outward Peace and Prosperity which God in his due time will give them and principally of inward Peace and satisfaction of Mind in the Sence of God's Favour and the assurance of his own endless Happiness 12. The wicked ‖ Or Practisâ—…h plotteth against the just and gnasheth upon him with his teeth e Out of Malice and Rage See on Psal. 35. 16. 13. * Psal. 2. 4. The LORD shall laugh at him f i. e. Shall despise and deride all their Hopes and indeavours against the good as most vain and foolish for he seeth that his day g Either 1. God's day which is an usual Phrase as Isa. 2. 12. and 13. 9. or 2. His own day as 1 Sam. 26. 10. Ezik. 21. 25. 29. Both signifie the same thing the day appointed by God for his Punishment or Destruction as Isa. 9. 4. Ier. 50. 27. is coming 14. The wicked have drawn out the sword and have bent their bow h They are furnished with all sorts of Arms and are ready to give the deadly blow to cast down the poor and needy and to slay †Heb. Tâ—…â—…right of way such as be of upright conversation i Such against whom they have no Quarrel for any injury they have done them but only for their Integrity and Righteousness or because they are better than themselves and will not comply with their wicked Counsels and Courses 15. Their sword shall enter into their own heart k God will not onely defend the upright from their Mischievous Deâ—…igns but will make them to fall upon their own Heads and their bows shall be broken 16. A little that a righteous man hath is better than the riches of many wicked l Because he hath it with many great and glorious Advantages with God's Favour and Blessings with great Serenity and Satisfaction of his own Mind which is infinitely more Desirable and Comfortable than all Earthly Possessions with the Consolations of God's Spirit and the assurance of everlasting Felicity whilst wicked mens Riches are loaded with many Incumbrances with the Wrath and Curse of God the Torment of their own Consciences and Passions and the dreadful Expectation of an after-reckoning and of endless Miseries 17. For * Psal. 10. 15. the arms of the wicked shall be broken but the LORD upholdeth the righteous m This is a Proof of what he said v. 16 For what the wicked have shall suddenly be lost and gone but God will maintain the righteous in their happy Estate 18. The LORD * Psal. 1. 6 31. 7. knoweth n Observeth with singular Care and Affection the days of the upright o i. e. Their Condition and all things which do or may besal them their Dangers and Fears and suffering from ungodly men and therefore will watch over them and preserve them from all the Designs and Attempts of their Enemies Days or Years or Times are oft put for things done or Events happening in them as Deut. 32. 7. Psal. 31. 15. and 77. 5. and 143. 5. Isa. 63. 11. and their inheritance shall be for ever p To them and to their seed for ever Comp. v. 29. And when they dye their inheritance is not lost but exchanged for one infinitely better 19. They shall not be ashamed q For the disappointment of their Hopes but their Hopes and Desires shall be satisfied as it follows in the evil time and * Psal. 33. 19. in the days of famine they shall be satisfied 20. But the wicked shall perish and the Enemies of the LORD shall be †Heb. The preciousness of Lambs as the fat of lambs r Which in an instant melteth before the Fire they shall consume into smoke s i. e. Utterly and irrecoverably shall they consume away 21. The wicked borroweth and payeth not again t Either through Covetousness and injustice Or rather because of that great penury into which God shall bring him whilst the righteous is not onely provided sufficiently for himself but hath abundance and to spare for others For he is here Comparing the wicked and the righteous not so much in their Vertues or moral Qualities as in their outward Conditions which also appears from the following Verse which gives the reason of this * Psal. 112. 9. but the righteous sheweth mercy and giveth 22. For such as be blessed of him u i. e. Of the Lord as appears both from v. 20. where he is named and from the Nature of the thing this being God's Prerogative to Bless or to Curse men And this he mentions both as the Foundation and as the Proof of the Certainty of their future Happiness shall inherit the earth and they that be cursed of him shall be cut off 23. The steps of a good man x Or of that Man to wit the Righteous or Blessed Man expressed v. 21 22. are ‖ 〈…〉 ordered y Or directed or disposed i. e. So governed as to attain the end and Happy issue at which he Aâ—…ms Or strengthned or established so as he shall not stumble nor fall into Mischief For still he seems to be describing not their Vertue but their Felicity by the LORD and he delighteth in his way z Or and he favoureth his way i. e. Succeeds and prospers his Counsels and Enterprizes 24. * 〈◊〉 24. 16. 2 〈◊〉 4. 9. Though he fall a Either 1. Into sin as this Word is used Ier. 8. 4. 1. 1 Cor. 10. 12. Or rather 2. Into Distress or Trouble as Mic. 7. 8. he shall not be utterly cast down b i. e. Not totally nor irrecoverably Ruined for the LORD upholdeth him with his hand 25. I have been young and
and Cursed Death See Luk. 12. 50. Ioh. 10. 18. Heb. 10. 9 10. O my God yea thy law is †Heb. in the midst of my Bowels within * Psal. 37. 31. Jeâ—… 31. 33. my heart e i. e. I do not onely hear and understand it but I receive it with heartiest Love and Affection delighting both to meditate of it and to yield Obedience to it 9. * Psal. 35. 18. I have preached righteousness f To wit thy Righteousness as it is expressed in the next Verse i. e. Thy faithfulness as it is there explained Or Righteousness properly so called for both were fully declared and demonstrated in Christ the former in sending him into the World according to his Promise Act. 13. 23. and the latâ—…er in inflicting Death upon him for Mans sin Rom. 3. 25 26. in the great congregation g â—…n the most publick and solemn Assemblies not onely to the Iews but also to all other Nations to whom Christ preached by his Apostles as is observed Eph. 2. 17. â—…o I have not refrained my lips h To wit from Preaching it out of sloth or Fear or Self-Love but have Preached it publickly and even to the Face of mine Enemies though I knew my Preaching would cost me my Life O LORD thou knowest i I call thee to Witness the Truth of what I say 10. I have not hid thy righteousness within my heart k I had it there v. 8. but I did not smother or shuâ—… it up there but spread it abroad for thy Glory and the good of the World I have declared thy faithfulness and thy salvation l Which thou hast wrought both for me and by me I have not concealed thy loving kindness and thy truth from the great congregation 11. With-hold not thou thy tender mercies from me O LORD m This Prayer is uttered by David Either 1. In the Person of Christ to whom it may agree Or 2. In his own Person Having been Transported and carried forth by the Spirit of God to the Contemplation and Commemoration of the great Mystery of the Messias of whom he was an illustrious Type now he seems to be led back by the same Spirit to the Consideration of himself and his own particular Case let thy loving kindness and thy truth continually preserve me 12. For innumerable evils have compassed me about mine iniquities n Either The punishment of mine iniquities as Gen. 4. 13. 1. Sam. 28. 10. Psal. 31. 10. Or 2. The iniquities themselves This Phrase cannot be understood of Christ. For although our sins are said to be laid upon Christ Isa. 5â—… and upon that Account he is said to be made sin for us 2 Cor. 5. 21. yet the Scripture every where represents him as one that never knew nor did any sin aâ—… in that place and 1 〈◊〉 2. 22. and elsewhere and even when his Punishment is described yet it is expresly noted that he did not suffer for himself or for his own sins but onely for us and for our sins as Isa. 53. 4 5. Dan. 9. 26. 1 Pet. 2. 24. And therefore it is not probable that the Holy-Ghost would use such an Expression concerning the unless Christ of God as is never used in Scripture but either of a Man 's own sins or of the Punishment deserved by his own sins have taken hold upon me o Mens sins are figuratively said to follow them 1 Tim. 5. 24. and to find them out Numb 32. 23. and here to take hold of them as a Serjeant takes hold of a Man whom he Arrests so that I am not able * Psal. 38. 4. 10. to look up p Unto God or men with any Comfort and Confidence I am ashamed and confounded by Reason of my numberless sins Or so that I was not able to see Either because he was as it were drowned or overwhelmed with his sins Or because his Eyes did fail or were Consumed through Grieâ—… as he Complains Psal. 6. 7. and 38. 11. Or he means that he could not foresee them the Simple Verb being put for the Compound as it is frequently among the Hebrews They came upon him unawares and therefore were the more grievous to him they q To wit mine iniquities here mentioned Properly so called For God's people are more apt to aggravate their sins than the Punishments of them See Ezra 9. 13 14. are more than the hair of mine head therefore my heart †Heb. forsaketh faileth me 13. * Psal. 71. 1. c. Be pleased O LORD to deliver me r From my sins and the Punishments due to them O LORD make haste to help me 14. * Psal. 35. 4. 26. 70. 3. 71. 13. Let them be ashamed and confounded s For the disappointment of their Hopes and Designs together that seek after my soul k to destroy it let them be driven backward and put to shame that wish me evil t i. e. My Life as Exod. 4. 19. 1 Sam. 20. 1. 15. Let them be desolate u Or amazed or dismayed or overthrown Of such Imprecations I have spoken before for a reward of their shame x i. e. Their sinful and shameful Actions as Shame is put for a shameful Idol Hose 9. 10. and as Fear is oft put for the Evil feared that say unto me Aha aha 16. Let all those that seek thee rejoyce and be glad in thee let such as love thy salvation y Either 〈◊〉 Such as desire and rejoyce in the Salvation and Deliverance which thou givest to me and to others of thy People which was a great Eye-sore and Grieâ—… to the wicked Or 2. Such as expect and seek for their Salvation and Happiness not from Idols nor from their wicked Courses nor from any Creatures as other men do but from the onely and gladly accept and embrace that Salvation which 〈◊〉 hast promised together with the Conditions required to it to wit Faith and Repentance Or 3. Such as love thy Messias upon whom both David's and other Holy Proâ—… and Saints Thoughts and Affections were much fixed a is Evident from many places of Scripture as Ioh. 8. 58. Act. 2. 30 31. 1 Pet. 1. 10 11. who is called the desire of all Nâ—…tions Hagg. 2. 7. and the Glory and Consolation of Israel Luk. 2 25. 32 yea and by the very Title here used God's Salvation Isa. 62. 11. Luk. 2. 30. whose appearance or coming the Godly of all Ages did Love and long for and of whom David had so lately and clearly spoken v. 6 7. c. All which considered this cannot seem a forced or very far fetched Intepretation say continually The LORD be magnified z Let them have continual Occasion to magnifie God for his Mercies vouchsafed to them 17. But I am poor and needy yet the LORD thinketh upon me thou art my help and my deliverer make no tarrying O my God PSAL. XLI The ARGUMENT
thou madest it Snow-white in Darkness or as the Chaldee renders this Word in the shadow of Death i. e. Thou didst cause Light to shine out of Darkness When the state of thy People and of the Land of Canaan which thou hadst given to them was Dark and 〈◊〉 or Bloody by reason of the Wars raised against them by the Canaanitish Kings thou didst quickly change it and whereas it was Red like Scarlet or Crimâ—…on thou mad'st it whiter than Snow 15 The hill of God n i. e. Of Zion the seat of God's Ark. is as the hill of Bashan o Equal to it to 〈◊〉 in height as the next Clause explains it which yet is not to be understood of an external and Visible height for Zion was a low and little Hâ—…ll and Bashan a very high 〈◊〉 but of its spiritual height or Exaltation in Regard of the glorious Priviledges of God's Presence and Worship and Blessing conferred upon it in which Respect the Mountain of the Lords House is said to be Established on the top of the Mountains and exalted above the Hills Isa. 2. 2. an high hill as the hill of Bashan 16 Why leap ye p Why do you Triumph and boâ—…st of your height and look upon poor Zion with Storn and Contempt as un obscure and inconsiderable Hill if Compared with you He speaks to the Hills by an usual Figure called 〈◊〉 ye high hills * Psal. 87. 1. 〈◊〉 132. 1â—… this is the hill which God desireth to dwell in yea the LORD will dwell in it for ever q This Hiâ—…l though despicable in your Eyes is precious and Honourable in God's Eyes and chosen by him for his settled and perpetual Residence For though the Ark was removed from this particular place in which it was now to be placed to the Hill of Moriah upon which the Temple was built yet it must be remembred that Zion and Moriah stood one near to the other being both in Ierusalem and are by some said to have been but two Tops of one and the same Hill 17 * Deut. 33. 2. Dâ—…n 7. 10. Heb. 12. 22. Rev. 9. 16. The chariots of r i. e. The Hosts or Armies whereof Chariots were a great and Eminent part in those times and places which attend upon God to do his Pleasure and to fight for him and for his People God are twenty thousand ‖ Or even mary Thousands †Heb. Thousands of doubling or doubtâ—… ones even thousands of angels the Lord is among them s i. e. An innumerable Company a certain number being put for an uncertain as Psal. 3. 6. and 91. 7. and in many other places as in Sinai in the holy place t Here is not onely the Presence of the Angels but of the great and blessed God himself And here the Psalmist seems to be transported by the Prophetical Spirit from the Narration of those external Successes and Victories of which he had been speaking in the former part of the Psalm unto the Prediction of higher and more Glorious things even of the coming of the Messiah and of the Happy and Transcendent Priviledges and Blessings accruing to Mankind by it described in the next Verse And the Connexion of this new Matter with the former is sufficiently Evident For having preferred Zion before other Hills v. 15 16. he now proves its Excellency by an invincible Argument because this is the place to which the Lord of Hosts himself the Messiah God manifested in the Flesh was to come as is manifest from Psal. 2. 6. and 110. 2. Isa. â—… 3. and 23. 16. Compared with 1 Pet. 2. 6. Isa 59. 20. Compared with Râ—…m 11. 26. and many other places of Scripture And when he did come into the World he was attended with a multitude of holy Angels which celebrated his Birth Luk. 2. 14. t God is no less Gloriously though less Terribly present here then he was in Sinai when the great God attended with Thousands of his Angels solemnly appeared there to deliver the Law Heb. Sinai is in the Sanctuary or holy Place Which is a Poetical and a very Emphatical Expression and very Perâ—…inent to this place For having advanced Zion above all other Hiâ—…ls he now equals it to that venerable Hill of Sinai which the Divine Majesty honoured with his glorious Presence Here saith he you have in some sort Mount Sinai it self to wit all the Glories and Priviledges of it the Presence of Iehovah attended with his Angels and the same Law and Covenant yea and a greater Priviledge than Sinai hâ—…d to wit the Lord Iehovah descending from Heaven into an humane Body as appears by his ascending thither again which the next Verse describes and visibly coming into his own Temple as it was Prophecied concerning him Mal. 3. 1. 18 * Eph. 4. 8. Thou hast ascended on high u Having spoken of the Lord and of his Presence upon Earth he now turneth his Speech to him as is most usual in this Book And the Contents of this Verse do not agree to the present occasion of carrying the Ark to Zion but have a manifest Reference to Christ and to his Ascension into Heaven in whom and in whom alone they are literally and fully accomplished and to whom therefore they are ascribed Eph. 4. 8. Although the Expressions here used are borrowed from the Anâ—…ient Custom of Princes or Generals of Armies who after some glorious Archievments and Victories used to go up into their Royal Cities in triumphant Chariots being attended by their captive â—…nemies and afterward to distribute divers gifts to their Soldiers and Subjects and sometimes to do some Acts of Grace and â—…lemency even to their Rebels and Enemies and to receive them into the number of his own people thou hast led captivity x 〈◊〉 1. Those who did formerly take thy people captives Or rather 2. Those whom thou hast taken captive as this word is most commonly used as Numb 21. 1. Deut. 21. 10. Iudg. 5. 12. c. So poverty is put for the poor 2 Kings 24. 14. This is meant of death and sin and the Devil and all the Enemies of Christ and of his people whom Christ led in triumph having spoiled them and making a shew of them opâ—…nly as it is expressed Col. 2. 15. captive thou hast received gifts y Though as thou art God thou art uncapable of receiving any thing more than thou hast yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature or to the discharge of thine Office or to the service and good of thy Church and people †Heb. the Maâ—… for men z Not for thy self for thou didst not need them having thâ—… fulness of the God-head dwelling in thee bodily Col. 2. 9. but for the sons of men or
Lamp meerly for want of Moysture 5 They are not †Heb. in the Trouble of other Men. in trouble as other men l Either 1. As good Men frequently are Or 2. As Men generally are They do by a secret and favourable Providence of God escape even common Calamities neither are they plagued †Heb. with like other men 6. Therefore pride compasseth them about as a chain m This Phrase notes both the extent of their Pride which appears on every side of them in their Countenances Discourses Gestures c. and their glorying in it The like may be said of the next Phrase violence covereth them as a garment 7 * Psal. 119. 70. Their eyes stand out with fatness n As they do in some fat Persons though not in others The meaning is They live in great Plenty and Prosperity as the next Clause explains it †Heb. they pass the Thoughts of the Heart they have more than heart could wish 8 They are corrupt o Or dissolved in Pleasure Or they Corrupt themselves and speak wickedly concerning oppression p Wickedly boasting of their Oppressions Either of what they have done or of what they intend to do in that kind they speak loftily q Arrogantly presuming upon their own strength and despising both God and Men. 9 They set their mouth against the heavens r i. e. Against God blaspheming his Name denying or deriding his Providence reviling his Saints and Servants and their tongue walketh through the earth s Using all manner of Liberty introducing and reproaching all sorts of Persons not caring whom they displease or hurt by it 10 Therefore his people t Either 1. The people of those wicked Blasphemers all their Children and Servants and Friends encouraged by their Example Or rather 2. The people of God who is oft understood under the pronoun Relative he or his though he be not expressed as Psal. 105. 19. Isa. 30. 23. See the like Psal. 87. 1. Cant. 1. 2. But then as God's People are of two sorts some that are so really and sincerely and others that are so onely in Profession and shew in which Sence the whole Body of the Israelitish Nation yea even the wicked among them are called his People as Psal. 81. 11. Isa. 1. 3. Ier. 2. 11. c. so this may be understood Either 1. Of those true Israelites v. 1. Even the godly were startled and stumbled at this as David was Psal. 37. and Ieremy Ch. 12. But although they might have some murmuring Thoughts about this Matter it seems not probable that they would either give Way to such Thoughts or break forth into such Expressions as are here ascribed to them v. 11. nor are such things to be imputed to them without necessity nor did either David or Ieremy in their Conflicts utter any thing of this Nature Or rather 2. Of the Carnal and Hypocritical Israelites who perceiving the impunity and Prosperity of these ungodly Wretches were easily drawn to the Approbation and imitation of their Courses And this may seem most suitable to the Context for the Description of the Condition and Carriage and Words of these ungodly men which begins v. 4. seems to be continued to v. 13. then follows the Psalmist's reflection and Consideration upon the whole Matter from v. 13. to the end return hither u Or turn hither i e. To this wicked Company or to their Course and waters of a full cup are wrung out to them x Waters in Scripture do oft times signifie Afflictions and as oft Comforts and Mercies So the Sence may be Either 1. And whilst the wicked prosper God doth wring out Waters out of the Cup of Tribulation and causeth his holy Ones to drink them up Compare Psal. 75. 8. and 80. 5. Isa. 51. 17. Ier. 25. 15. c. Or rather 2. And those Hypocritical Israel's find themselves gainers by their Apostacy and they partake of the same Prosperity with their Leaders and God seems to give them a full Cup of Consolation and to pour forth his Mercies upon them in such abundance as if he would wring or squeeze out all his Blessings out of his stores to bestow upon them And meeting with such success to their Wickedness it is not strange if they put that question v. 11. 11 And they y Either 1. The godly Or rather 2. Those wicked ones whose Words and Actions he hath been hitherto describing or the People Confederate with them For these and such like opinions are oft ascribed to the wicked in Scripture but never as far as I know to any good man And Iob though he used many intemperate Speeches and though some such Expressions as this were charged upon him by his Friends as Iob 22. 13 yet he utterly disowned them say How doth God know and is there knowledge in the most High z Seeing these cursed and impudent Blasphemers of God and Enemies of all goodness are Crowned with so many Blessings how is it Credible that there is a God who sees and Orders the Affairs of this lower World For if God did know these things certainly he neither could or would suffer them to be thus managed 12 Behold these are the ungodly a This is their Condition and Carriage in it These seem to be the Words of the Psalmist summing up the Matter and preparing his passage to the other part of the Psalm who prosper in the world they encrease in riches 13 * Job 21. 15. 34. 9. 35. 3. Verily I have cleansed my heart in vain b and * Psal. 26. 6. washed my hands in innocency c i. e. Kept my Hands the great Instrument of Action and consequently the rest of the Members of my Body innocent and pure from evil Practises I have washed my Hands not onely Ceremonially with water wherewith Hypocrites satisfie themselves but also Morally or with the Waters of God's Grace and Spirit Innocency or Purity l Hence I was sometimes tempted to think that Religion was a vain and unprofitable thing at least as to the Happiness of this Life which yet God had promised as a reward to Piety True Religion is here fitly and fully described by its two Principal parts and works the cleansing of the Heart from sinful Lusts and Passions and of the Hands or outward Man from a Course of sinful Actions And although it be God's work to cleanse the Heart yet he saith I have cleansed it because every good man doth Cooperate with God's Grace in cleansing it Compare 2 Cor. 6. 1. and 7. 1. 14 For all the day long have I been plagued and †Heb. 〈◊〉 Chaâ—… was chastened every morning d Whilst their ungodliness hath been attended with constant Prosperity my Piety hath been exercised with continual Afflictions 15 If I say I will speak thus e I will give Sentence for the ungodly in this manner behold I should offend
my Life and afterward receive me ‖ Or with Glory So â—…r to glory e Either 1. Advance me to honour here Or rather 2. Translate me to everlasting Glory in Heaven For 1. Thus God doth for his People most constantly and certainly whilst all the Occurrences of the present Life do happen indifferently to good and bad which was the common Observation of Iob and David and Solomon and other Holy men of God in Scripture 2. This is far more Considerable than the former and the more Satisfactory Relief against the present Prosperity of the wicked and the Afflictions of good mâ—…n 3. This future Glory is that Mystery which was to be learned onely in Gods Sanctuary v. 17. 4. As the destruction of the wicked mentioned v. 18 19 20. looks beyond this Life so doth the Glory of God's People 25 Whom have I in heaven f Or in Earth as it follows There is no other Person noâ—… thing in the World from which I can seek or hope for Happiness or which I am willing to accept as my Portion Let sinners have an earthly Prosperity I am satisfied with thee and with thy Favour Since thou givest me support and Conduct here and carriest me safe from hence to eternal Glory what do I need more Or what can I desire more but thee g Which words must necessarily be understood here from the next Clause where they are expressed and there is none upon earth that I desire besides thee 26 My flesh and my heart faileth h In my self I confess I am a poor weak Creature and my Body and Spirit may fail and be ready to faint under such Temptations and Tribulations as these and I know I shall shortly return to the Dust out of which I was taken but God is the †Heb. Rock strength of my heart and my portion for ever i But though I have no strength in my self I have it in God my never-failing Refuge to whom I will trust whilst I live and who will be my Portion to Eternity 27 For lo they that are far from thee k They that forsake thee and thy ways preferring the Prosperity of this present evil World before thy Love and Favour and Service they who estrange themselves form the Love and Life and Acquaintance of God that say to God depart from us for we desire not the Knowledge of thy ways as they did Iob 21. 14. shall perish thou hast destroyed l Thou wilst certainly and dreadfully destroy them all them that go a whoring from thee m Those who having prosessed Subjection to thee shall afterwards revolt from thee and sell themselves to work Wickedness which is called â—…horedom in Scripture For none are more hateful to God than wilful and wicked Apostates from the Principles and Practise of the true Religion which once they owned 28 But it is good for me to draw near to God n But whatsoever they do I am abundantly satisfied that it is as my Duty so my Interest and Happiness to cleave unto thee by Faith and Love and Obedience and diligent Attendance upon all thine Ordinances I have put my trust in the LORD GOD o I depend upon him alone for all my Comfort and Felicity that I may declare all thy works p From which I know I shall have this benefit that I shall have many and great occasions to declare God's Acts of Mercy and Kindness to me PSAL. LXXIV ‖ Or a Psalm for Asaph to give instruction Maschil of Asaph a i. e. Composed by Asaph Either 1. By that famous Asaph who flourished in David's time and by the Spirit of God foresaw and foretold the things here mentioned But the clear and exact and particular and most pathetical Description of the thing here expressed looks much more like a Narrative of what is past than a Prophecy of what is to come which usually is delivered more darkly Besides such a Prophecy of the Destruction of the Temple before it was built would have been a great discouragement to the building of it and would probably have been taken notice of by Solomon in his Prayer for it when it was newly built Or 2. By some of his Posterity who is called by their Fathers name Asaph as the Children of Israel are frequently called Iacob or Israel and David's Successours David as hath been noted Or 3. By some other Person of that name though of another Family who then was a man of Renoun though now his Memory be lost Or this may â—…e rendred for Asaph i. e. For his Posterity and it might be said by some other Holy man of God But the former seems more probable This is Evident that this Psalm speaks of the Destruction of the Temple and of Ierusalem and of God's People by the Chaldaeans though some think it looks further even to the pollution of the Temple by Antiochus Although the things said to be done v. 6 7 8. agree much better to the former and were not done by Antiochus 1 O God why hast thou cast us off for ever b So as to leave us no visible Hopes of Restitution why doth thine anger c Or thy Nose A Metaphor from a man who in a great Rage sends forth Fumes out of his Nostrils smoke against * Psal. 95. 7 the sheep of thy pasture d Against the chosen and peculiar People 2 Remember e Shew by thine Actions that thou hast not utterly forgotten and forsaken them thy congregation f Thy Church or People which thou hast purchased g Or Redeemed as it follows Or bought as it is Deut. 32. 6. or procured though without Price as this Word is used Ruth 4. 9 10. of old h When thou broughtest them out of Egypt and formedst them into a Common-wealth and gavest them Laws and didst enter into Covenant with them at Sinaiâ—… the ‖ Or Tribe rod of thine inheritance i That people which thou hast measured out as it were by Rod to be thy Portion or Inheritance as they are called also Deut. 32. 9. See also Psal. 16. 5 6. Ier. 10. 16. Or the Tribe as this Word commonly signifies of thine Inheritance i. e. The Tribe of Iudah which thou hast in a special manner chosen for thine Inheritance and for the seat of the Kingdom and for the Birth of the Messiah And thus here is an Elegant Gradation from the general to particulars First the Congregation consisting of all the Tribes then the Tribe of Iudah and Lastly Mount Zion Noâ—… is it strange that he mentions this Tribe particularly because the Calamity and Captivity here remembred did principally beâ—…al this Tribe and Benjamin which was united with it and subject to it and the most that returned were of this Tribe For the generality of the other Tribes were long before dispersed into other Lands and continue in their Captivity to this day which thou
Particle is sometimes put indefinitely Or Then when thou didst set David in the Throne thou spakest in vision t Which then was the usual way by which God spake to the Prophets Numb 12. 6. to thy holy one u To thy holy Prophets the singular number being put for the plural especially to Samuel and Nathan for part of the following message was delivered to the former and part to the latter and saidst I have laid help x I have provided help and relief for my people which I have put into safe hands upon one that is mighty y Upon a person of singular courage and wisdom and every way fit for so great a charge I have exalted one chosen out of the people z One whom I have pickt and chosen out of all the people as the fittest for the Kingly Office one enriched with eminent gifts and graces c. 20 * 〈◊〉 16. â—… I have found a This is spoken of God figuratively after the manner of men to imply the great scarcity of such persons and the difficulty of finding them out David my servant with my holy oyl b Both with material oyl 1 Sam. 16. 13. 2 Sam. 5. 3. and with the gifts and graces of my holy Spirit which are oft signified by oyl or unction as Psal. 45. 8. compared with Heb. 1. 9. Isai. 61. 3. 1 Ioh. 2. 20 27. have I anointed him 21 * 〈◊〉 8â—… 17. With whom my hand shall be established c i. e. Constantly abide to protect and assist him mine arm also shall strengthen him 22 * 〈◊〉 â—… 10. The enemy shall not exact upon him d Not conquer him or make him tributary Or shall not deceive or circumvent him as this word is used Gen. 3. 13. 2 Kings 18. 29. nor the son of wickedness afflict him e To wit so as to overthrow or destroy him 23 And I will beat down his foes before his face and plague them that hate him 24 But my * 〈◊〉 61. 7. faithfulness and my mercy shall be with him f Faithfulness in making good all my promises to him and mercy either in doing more for him than I have promised or in pardoning his sins for which I might justly make him to know my breach of promise and in my name g By my favour and help shall his horn be exalted 25 I will set his hand h i. e. Establish his power and dominion also in the sea i The midland Sea and his right hand in the rivers k To wit Euphrates called Rivers in the Plural Number as Nilus also is Isai. 18. 1. Ezek. 29. 3 4. in regard of divers branches of it and rivers which flow into it So here is a description of the utmost bounds of the promised land Exod. 23. 31. Numb 34. 3. to which the Israelitish power was extended by David and Solomon 26 He shall cry unto me Thou art my father l He shall find me to be a true and a kind father to him and shall familiarly and confidently make his addresses to me as such for all necessary supplies and assistances which Parents willingly afford to their children as need requires my God and the rock of my salvation 27 Also I will make him my first-born m As he calls me father v. 26. so I will make him my son yea my first-born who had divers priviledges above other sons This and the following passage in some sort agree to David who may well be called Gods first-born as all the people of Israel are Exod. 4. 22. and so is â—…raim Ier 31. 9. Nor can I see fit wholly to exclude David here of whom all the foregoing and following Verses may and some of them must be understood But this is more fully and properly accomplished in Christ and seems to be ascribed to David here as a type of Christ and that our minds might be led through David to him whom David represented even to the Messias to whom alone this doth strictly and literally belong higher than the kings of the earth n This also was in some sort accomplished in David partly because he had a greater power and dominion than any of the Neighbouring Kings yea than any other Kings of his age and in those parts of the world except the Assyrian Monarch nor is the expression here universal but indefinite and if it had been said higher than all the Kings yet even such universal expressions admit of some limitation or exception as is manifest and confessed and partly because David had many priviledges wherein he did excel all other Kings of the Earth of his Age without exception which probably he did in the honour and renown which he got by his military atchievements and by that wisdom and justice wherewith he managed all his Dominions but certainly he did in this that he was a King chosen and advanced by the immediate order and appointment of God himself that he was set over Gods own peculiar and beloved people that he was intrusted with the care and Patronage of the true Religion and the worship of God in the World and especially that he was not onely an eminent type but also the Progenitor of the Messias who is King of kings and Lord of lords and God blessed for ever 28 * Isai. 55. 3. My mercy o Declared and promised to him and his Seed as it here follows will I keep with him for evermore and my covenant p Of which see 2 Sam. 7. 12 13 c. shall stand fast with him 29 His seed also will I make to endure for ever q i. e. To sit upon the Throne for ever as the next words explain it This was accomplished onely in Christ the eternal King of the Church and of the World who was of Davids Seed according to the flesh and his throne as the days of heaven r i. e. For ever as he now said as long as the World shall have a being It shall be as unchangeable and durable as the Heavens themselves which are of an incorruptible nature See the like expression Deut. 11. 21. Ier. 31. 35 36. 30 If his children forsake my law s Of this and the two next Verses see the notes on 2 Sam. 7. 14 15. and walk not in my judgments 31 If they †Heb. profane my statutes break my statutes and keep not my commandments t By this variety of expressions he implies that God will pardon not onely their lesser but even their greater sins 32 Then * 2 Sam. 7. 14. will I visit their transgression with the rod and their iniquity with stripes 33 Nevertheless my loving kindness u My mercy promised to David * Heb. I will not make void from him will I not utterly take from him nor suffer my faithfulness †Heb. to lie to fail 34 My covenant will I not break nor
it expedient but assuredly in the next life of the righteous 20 * Ch. 19. 7. The poor is hated c i. e. Despised and abandoned as hateful Persons and Things are even of his own neighbour d Strictly so called who is nearest to him either by habitation or by relation and therefore most obliged to love and help him but †Heb. many are the lovers of the Rich. the rich hath many friends 21 He that despiset his neighbour c That doth not pity and relieve the poor as this is explained in the next Clause the word Neighbour being here generally taken for any Man as it is most commonly used in Scripture which not relieving him proceeds from a contempt of his Person sinneth d And therefore shall be punished for his inhumanity which is opposed to his being happy in the next Clause * Ps. 112. 9. but he that hath mercy e That sheweth his compassion by his bounty and relief on the poor happy is he f He doth a worthy action and shall be blessed in his deed 22 Do they not err g They do certainly err from the right way and mistake their mark and shall miss of that advantage and felicity which they promise to themselves by such practices that devised h That do not onely commit it but make it their design and study and business that are Artists or Masters in it as the word signifies evil i Either 1. mischief to men Or 2. any kind of wickedness against God or men for the expression is general and this seems best to agree to the following Clause but mercy and truth k Either 1. from men Men shall deal truly and kindly with them partly because such men by their carriage oblige them to do so and partly because God inclineth their hearts to it Or 2. from God to whom these two properties are jointly ascribed in divers places of Scripture shall be to them that devise good l That designedly and industriously apply themselves to the doing of all good offices to God and men 23 In all labour there is profit but the talk of the lips tendeth onely to penury m Diligem labour is the ready way to riches but idle talking wherein too many spend most of their pretious time will bring a Man to poverty 24 The crown of the wise is their riches n They are a singular advantage and ornament to them partly as they make their Wisdom more regarded when the poor Man's wisdom is despised Eccles. 9. 16. and partly as they give a Man great opportunity to discover and exercise his Wisdom or Vertue by laying out his Riches to the honour and service of God and to the great and manifold good of the World which also highly tends to his own glory and happiness but the foolishness of fools is folly o But as for rich fools for to them the general word is to be restrained from the opposite Clause their folly is not cured but made worse and more manifest by their riches Their Riches find them Fools and leave them Fools they are not a Crown but a reproach to them and an occasion of their greater contempt For the Phrase we have the like in the Hebrew Text 1 Sam. 1. 24. The Child Samuel was a Child It is an elegant Figure called Antanaclasis used in all Authors 25 * Vers. 5. A true witness delivereth Souls p i. e Persons to wit such as are innocent from the mischief of false Accusations by declaring the truth which is sufficient for their Vindication but a deceitful witness speaketh lies q To the injury and destruction of the Innocent which is easily understood out of the former Clause and from the practice of false Witnesses 26. In the fear of the LORD is strong confidence r A sure ground of confidence or a strong refuge as the next Clause explains it and his children s Either 1. God's Children Or 2. the Children of them that fear God who are sufficiently understood out of the former Clause shall have a place of refuge 27 * Ch. 13. 12. The fear of the LORD is a fountain of life to depart from the snares of death t To preserve men from deadly and destructive courses 28. In the multitude of people is the kings honour u Because it is an evidence of his wise and good government Under honour he here comprehends also strength and safety as appears from the opposite Clause which depend much upon a Princes reputation And honour may be here put for strength as strength is put for honour or glory Psal. 8. 2. 29. 1. 96. 7. but in the want of people is the destruction of the prince 29 He that is slow to wrath is of great understanding x Sheweth great and true wisdom in conquering his sinful and shameful passions but he that is †Heb. short of Spirit hasty of spirit exalteth y Heb. lifteth up like a Banner makes it known and visible to all men folly 30 A sound heart z Free from envy and such like inordinate passions which are commonly called the Diseases of the Soul not onely in Sacred but even in Heathen Writers Or as others render it An healing Heart mild and merciful and kind to others which is opposed to envy is the lise of the flesh a Procureth and maintaineth the health and vigor of the whole Body but envy the rottenness of the bones b It wasteth the Spirits and consumeth even the strongest and most inward parts of the Body 31 * Ch. 17. 5. Mat. 25. 40 45. He that oppresseth the poor c That useth him hardly as the Syriack renders it that with-holdeth from him that which is his due either by the rules of strict justice or by the great Law of Charity of which see Prov. 3. 27. and so it is opposed to having Mercy in the next Clause reproacheth his maker d Whose Image the poor Man bears which might challenge respect Iob 31. 15. by whose counsel and providence he is made poor 1 Sam. 2. 7. Prov. 22. 2. and who hath declared himself to be their protector and avenger but he that honoureth him e His Image and Works and Laws hath mercy on the poor f Doth not onely forbear oppressing or injuring of him but affords him his pity and help 32 The wicked is driven away g To wit in his Death as is gathered from the opposite Clause driven away from God's favour and presence and from the Society of the Just and from all his hopes of Happiness both in this life and in the next This expression notes that this is done suddenly violently and irresistibly as the smoke or chaff are driven away by a strong Wind. in his wickedness h Or for his wickedness Heb. in his evil which may be understood of the
of humane policy in the conduct of Personal and Domestical and Publick Affairs this sore travel i This difficult and toilsom work of searching out these things hath God given to the sons of man k God hath inflicted this as a just punishment upon Man for his eating of the Tree of Knowledge that instead of that sweet and perfect knowledge which God had freely infused into Man at his first Creation he should now grope after some small parcels or fragments of it and those too not to be gotteâ—… without the sweat of his brows and brains ‖ Or to afflict thâ—…n to be exercised therewith l To employ themselves in the painful study of these things which now is both their duty and their punishment Or as it is rendred in the margent and by many others to afflict them in or by it to chastise their former curiosity and to give them matter of continual humiliation and vexation And therefore knowledge is so far from making men happy that it exposeth them to trouble and infelicity 14 I have seen m i. e. Diligently observed and in great measure understood all the works that are done under the sun and behold n For it was a great surprise to me and therefore may seem strange to you all is vanity and vexation of spirit o And not only unsatisfying but also troublesom and an affliction or breaking to a mans spirit or mind Or as others both ancient and modern Translators render it a feeding upon wind as these very words save only that there is the verb from which this noun seems most probably deduced are rendred Hos. 12. 1. where also it signifies a fruitless or lost labour and a disappointment of their hopes and desires of satisfaction And so this is arepetition of the same thing in other words according to the manner of these Books 15 * 〈◊〉 13. That which is crooked cannot be made streight p All our knowledg serves only to discover our diseases and miseries but is oâ—…t it self utterly insufficient to heal or remove them it cannot rectify those confusions and disorders which are either in our own Hearts and Lives or in the men and things of the world and †〈◊〉 〈◊〉 that which is wanting q To wit in our knowledg and in order to mans compleat satisfaction and felicity cannot be numbred r We know little of what we should or might know or did know in the state of Innocency or shall know in the future Life 16 I communed with mine own heart s I considered within my self in what condition I was and what degrees of knowledg I had gained and whether it was not my ignorance that made me unable to rectifie those errours and supply those wants and wiser Men could do it though I could not saying Lo I am come to great estate t Heb. I am grown great to wit in Wisdom Or I have magnified or greatly enlarged and have gotten u Heb. have added As I had a large stock of Wisdom insused into me by God 1 King 3. 12. 4. 29. so I have greatly improved it by Conversation and Study and Experience * 〈◊〉 4. 30. 〈◊〉 7 23. more wisdom than all they that have been before me x Whether Governours or Priests or private Persons Which was no vain boast but a known and confessed truth and profession hereof was necessary to demonstrate his assertion in Jerusalem y Which was then the most eminent place in the World for Wisdom and Knowledg yea my heart †〈◊〉 〈◊〉 〈◊〉 had great experience z Heb. had seen much which intimates that his Knowledg was clear and certain and experimental as that is which we have from our own eye-sight of wisdom and knowledg a Two words signifying the same thing as may be gathered from v. 18. and from the promiscuous use of them in this Book and in the Proverbs and elsewhere and implying all manner of knowledge divine or humane speculative or practical political or philosophical 17 * 〈◊〉 2. 12. 〈◊〉 23. 25. And I gave my heart to know wisdom and to know madness and folly b That I might throughly understand the nature and difference of Truth and Errour of Virtue and Vice all things being best understood by contraries and might discern if there were any opinion or practice amongst Men which would give him full satisfaction I perceived that this also is vexation of spirit c Or feeding upon wind as v. 14. 18 For in much wisdom is much ‖ Or indignation grief d Or indignation or displeasure within himself and against his present condition and he that encreaseth knowledge increaseth sorrow e Which he doth many ways partly because he gets his knowledg with hard and wearisom labour both of Mind and Body with the consumption of his Spirits and shortning and imbitterment of his Life partly because he is oft deceived with knowledg falsly so called and oft mistakes Errours for Truths and is perplexed with manifold doubts from which ignorant Men are wholly free partly because he foresees and consequently feels the terrour of many miseries which are or are likely to come to pass which are unobserved by less knowing persons and which possibly never happen partly because he hath the clearer prospect into and quicker sense of his own Ignorance and Infirmities and Disorders and withal how vain and ineffectual all his knowledg is for the prevention or removal of them and partly because his Knowledg is very imperfect and unsatisfying yet increasing his thirst after more Knowledg and consequently after more dissatisfaction because instead of that just Honour and Delight and Advantage which he expects from it he meets with nothing but Envy and Opposition and contempt because his Knowledg quickly fades and dies with him and then leaves him in no better and possibly in a much worse condition than the meanest and most unlearned man in the World CHAP. II. 1 I Said in mine heart a Being disappointed of my hopes from Knowledg I resolved in my own Mind to try another course Go to now I will prove thee b O my Soul I will try whether I cannot make thee happy with mirth c By allowing to my self the free enjoyment of the present and sensible Delights of humane Life therefore enjoy pleasure d Take thy fill of pleasure and expect satisfaction thence and behold this also is vanity e Is vain and unable to make men happy because sensible pleasures are mean and unsutable to the noble and heaven-born Soul of Man and if excessively used apter to cloy and glut men than to satisfie them and are frequently mixed with and most commonly end in bitterness as being the great instruments and occasions of sin and of all its fatal consequences 2 I said of laughter f Of excessive Mirth which
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
their Destruction is wholly from themselves Compare Hos. 13. 9. evil unto themselves 10 Say ye f God hath said it and doth now by me say it and you O ye Priests and Levites say it in your Sermons to the People to the righteous That it shall be well with him for they shall eat of the fruit of their doings g Let not them fear for God will be their Safeguard and Portion in the common Calamity 11 Wo unto the wicked h These heavy Judgments are designed against them and shall certainly find them out though here they be mixed with the Righteous it shall be ill with him for the reward of his hand shall be †Heb. done to him given him 12 ¶ As for my people * Ver. 4. children are their oppressours and women i Either 1. properly so called by their Favour and Power with the Rulers or 2. weak and effeminate Rulers such being called Women both in Sacred and Profane Writings rule over them O my people * Chap. 9. 16. ‖ Or they which call thee blessed they which lead thee k Thy Rulers Civil and Ecclesiastical whose Duty it is to shew thee thâ—… right way Or as others They that bless thee i. e. thy false Prophets which flatter thee and speak Peace to thee cause thee to erre and †Heb. swallow up destroy the way of thy paths l Keep thee from the Knowledge or Practice of that Way which leads to thy Salvation and mislead thee into evil Courses by their wicked Counsels or Examples 13 The LORD standeth up m He will shortly and certainly stand up as a Judge to enquire into the Cause and to give Sentence to plead and standeth to judge the people n i. e. To defâ—…nd and deliver them or to judge for them as this Phrase is oft used 14 The LORD will enter into judgment with the ancients o The Princes or Rulers as it is explained in the next Clause who are oft called Elders because such were commonly and fitly chosen out of those who were ripe in years of his People and the Princes thereof for ye have ‖ Or burâ—…t up eaten up p Destroyed in stead of preserving and dressing it as you should have done the vineyard q The Church and Commonwealth of Israel which is oft called Gods Vineyard as Psal. 80. 8 14 15. Isa. 5. 1. Ier. 2. 21. c. and here the vineyard by way of eminency or the vineyard which was committed to your care to keep the spoil of the poor r The Goods which you have violently taken away from the Poor is in your houses 15 What mean ye s What Warrant have ye for it How durst you presume to do it that ye beat my people to pieces and grind t Or batâ—…er as the Word is used Exod. 32. 20. Smite them cruelly See Chap. 58. 4. the faces of the poor saith the Lord GOD of hosts 16 ¶ Moreover the LORD saith Because the daughters of Zion u The Women as hitherto he reproved the Men. are haughty and walk with stretched-forth necks x Affecting Stateliness Psal. 75. 5. and to seem tall and †Heb. deceiving with their eyes wanton eyes y Or as others twinkling with their eyes in a lascivious manner walking and ‖ Or tripping nicely mincing as they go z After the manner of loose and wanton Persons and making a tinkling with their feet a By some Ornaments which they wore upon their Shoes 17 Therefore the Lord will smite with a scab the crown of the head b Will by sending Scabs or by other ways take off the Hair of their Head which is a Womans Glory 1 Cor. 11. 15 and which doubtless ministred to their Pride and Wantonness Others render it He will make bald c. of the daughters of Zion and the LORD will †Heb. make naked discover their secret parts c By giving her into the power of those Enemies that shall either strip her of all her Raiments not leaving her sufficient to cover her Nakedness or otherwise abuse her by such immodest and contemptuous Actions Compare Isa. 47. 3 Ezek. 16. 37. 23 10 26 18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet and their ‖ Or net-works cauls d As for this and the other Hebrew words here following I judge it unnecessary and improper to trouble the English Reader with the differing Interpretations given of them by Learned Men which the Curious may find in my Latin Synopsis It is agreed by all that they were Ornaments used by that People in those Times and made Fewel to their Lusts. And it is of no concernment to the Direction either of our Faith or Manners exactly to understand the Nature and Differences of them And therefore I shall take them as they are in our Translation and their round tires like the moon e There were in ancient Times and at this day there are some Jewels or other Ornaments worn which carry a manifest resemblance to the Moon or Half-moon Compare Iudg. 8. 21 26. 19 The ‖ Or sweet balls chains and the bracelets and the ‖ Or spangled ornaments mufflers 20 The bonnets f These were Ornaments to cover the Head common both to Men as Exod. 39. 28. and to Women as here and the ornaments of the legs and the head-bands and the †Heb. houses of the soul. tablets g Heb. the houses of the soul or of lâ—…fe or of breath Whereby he seems to mean Boxes of excellent Perfumes which are of great efficacy to revive our drooping Spirits and to that end are oft applied to such as are ready to saint away and the ear-rings 21 The rings and the nose-jewels h Which were fastned to the Head and hung down upon the Forehead to the beginning of the Nose Of which see Gen. 24. 22 47. Iudg. 8. 24. c. 22 The changeable suits of apparel and the mantles and the wimples and the crisping-pins i Of Silver or Gold either used to curl the Hair or rather fastned and worn in the Hair which Custom is not altogether disused at this day 23 The glasses k The Looking-glasses as we call them though in truth they were not made of Glass but of bright and burniâ—…ed Bâ—…ass and the fine linen and the hoods and the vails 24 And it shall come to pass that in stead of sweet smell l Those Perfumes mentioned v. 20. there shall be stink m From their scabs mentioned v. 17. or from other ill usages of their Enemies and in stead of a girdle n Which were fine and costly and useful to gird their Garments about them a rent o Either the rending of their Garments for grief or torn and tattered Garments not sufficient to cover their Bodies
And righteousness shall be the girdle of his loins d It shall adorn him and be the Glory of his Government as a Girdle was used for Ornament Isa. 3. 24. and as an Ensign of Power Iob 12. 18. and it shall constantly cleave to him in all his Administrations as a girdle cleaveth to a mans loins which is the Prophets Similitude Ier. 13. 11. and faithfulness the girdle of his reins e The same thing in other Words 6 * Chap. 65. 25. Exek 34. 25. Hos. 2. 18. The wolf also shall dwell with the lamb and the leopard shall lie down with the kid f The Creatures shall be restored to that State of Innocy in which they were before the Fall of Man But this is not to be understood literally which is a gross and vain Conceit of some Iews but spiritually and metaphorically as is evident And the sence of the Metaphor is this Men of fierce and cruel and ungovernable Dispositions shall be so transformed by the Preaching of the Gospel and by the Grace of Christ that they shall become most humble and gentle and tractable and shall no more vex and persecute those meek and poor ones mentioned v. 4. but shall become such as they of which we have Instances in Saul being made a Paul and in the rugged Jaylour Act. 16. and in innumerable others But how can this be applied to Hezekiah with any colour and the calf and the young lion and the fatling together and a little child shall lead them g They will submit their proud and rebellious Wills to the Conduct and Command of the meanest Persons that speak to them in Christ's Name 7 And the cow and the bear shall feed h Together as it follows without any Danger or Fear their young ones shall lie down together and the lion shall eat straw i The Grass and Fruits of the Earth as they did at first Gen. 1. 29 30. and shall not devour other Living Creatures as now they do like the ox 8 And the sucking child shall play on the hole of the asp k A most fierce and poisonous Serpent Deut. 32. 33. Iob 20. 14 16. which also will not be charmed by any Art of Man Psal. 58. 5. and the weaned child shall put his hand on the ‖ Or adders cockatrice l A Serpent of more than ordinary Cunning and Cruelty Prov. 23. 32. The meaning is They shall not fear to be either deceived or destroyed by those who formerly watched all Opportunities to do it den 9 * Job 5. 23. Isa. 35. 9. They shall not hurt nor destroy in my holy mountain m In Zion in my Church Whereever the Gospel comes and prevails it will have this effect * Hab. 2. 14. for the earth n Metonymically put for the Inhabitants of the Earth and as before it was used for the greater part v. 4. so here it is used for the better part of the World shall be full of the knowledge of the LORD o Of saving and practical Knowledge Whereby he intimates That all that Savageness and Malignity which is in wicked men towards true Christians proceeded from their deep Ignorance and particularly from Ignorance of God and withal that a right Knowledge of God will make a marvellous and thorow Change in the Dispositions and Conversations of men as the waters cover the sea p The Channel of the Sea the thing contained being put for the thing containing by a Metonymy common in Scripture and all Authors 10 And in that day there shall be a root q A Branch growing upon the Root of which see on v. 1. of Jesse which shall stand for an ensign r Shall grow up into a great and high Tree shall become a visible and eminent Ensign of the people s Which not onely the Iews but all Nations may discern and to which they may and shall resort to it shall the * Râ—…m 15. 10 12. Gentiles seek t As the Gospel shall be preached to the Gentiles so they shall receive it and believe in the Messiah and his rest u His Resting-place as this Word frequently signifies as Gen. 8. 9. 49. 5. Psal. 132. 8 14. Isa. 34. 14. Miâ—…h 2. 10. his Temple or Church the Place of his Presence and Abode shall be †Heb. glory glorious x Shall be filled with greater Glory than the Jewish Tebernacle and Temple were of which see on Hag. 2. 9. onely this Glory shall be Spiritual consisting in Glorious Ordinances in the plentiful Effusions of the excellent Gifts and Graces and Comforts of the Holy Spirit 11 And it shall come to pass in that day that the Lord shall set his hand again the second time y The first time to which this Word second relates seems to be either 1. the Deliverance out of Egypt as most both Jewish and Christian Interpreters understand it And then this second Deliverance must be that out of Babylon Or 2. the Deliverance out of Babylon And then this second Deliverance must be in the days of the Messiah Which with submission to better Judgments seems to me more probable 1. because that first Deliverance is supposed to be like the second a Deliverance of the Remnant of this People from several Countries into which they were dispersed whereas that out of Egypt was a Deliverance not of a Remnant but of the whole Nation and that out of Egypt onely 2. because this second Deliverance was universal extending to the generality of the Out-casts and Dispersed ones both of Israel or the Ten Tribes and of Iudah or the Two Tribes as is evident from v. 12 13. whereas that out of Babylon reached onely to the Two Tribes and to some few of the Ten Tribes which were mixed with them as is acknowledged both by Ieus and Christians 3. because this second Deliverance was given them in the days of the Messiah and did accompany or follow the Conversion of the Gentiles as is evident from v. 9 10. whereas that out of Babylon was long before the coming of the Messiah and the calling of the Gentiles to recover the remnant of his people which shall be left * Zech. 10. 10 11. from Assyria and from Egypt and from Pathros and from Cush and from Elam and from Shinar and from Hamath and from the islands of the sea z From all Places both far and near into which either the Ten Tribes or the Two Tribes were carried Captives for the Places of both their Captivities are here named Of which it is needless to discourse particularly because they are well known and have been considered in former Texts Onely Pathros was not named before and that was a Province in Egypt which yet is sometimes distinguished from Egypt strictly so called See on Ier. 44. 1 15. Ezek. 29. 14. 30. 14. 12 And he shall set up an ensign for the nations
a All Nations Jews and Gentiles who shall then embrace the true Faith and the Messiah as was said v. 10. and shall assemble the outcasts b That were driven and banished out of their own Land into Foreign Parts as the Word implies of Israel c Strictly so called or of the Ten Tribes as is manifest both from their opposition to Iudah in this Verse and from the mention of Ephraim in the next Verse and gather together the dispersed of Judah from the four †Heb. wings corners of the earth 13 * Jer. 3. 18. Ezek. 37. 16 22. Hos. 1. 11. The envy also of Ephraim d i. e. Of the Ten Tribes frequently called by the name of Ephraim as hath been already and frequently observed between whom and Iudah there were great Emulations and Contentions shall depart e Of Enemies they shall be made Friends and of Wolves Lambs as was said before on v. 6. they shall be united together in one Church under the Messiah keeping the Unity of the Spirit in the Bond of Peace and the adversaries of Judah f Not the Body of Ephraim for they are supposed to be reconciled and they shall not be cut off but live in love with Iudah as we see by the next Clause but those few of them which possibly may continue in their Enmity against them together with all the rest of their Adversaries shall be cut off * Chap. 9. 21. Ephraim shall not envy Judah and Judah shall not vex Ephraim g Not onely all outward Hostilities shall cease but also their inward Animosities 14 But they shall flie upon the shoulders h Either it is a Metaphor from Birds and Beasts of Prey which commonly fasten upon the Shoulders of Cattel or from Wrestlers who endeavour to catch hold of their Adversaries Shoulders that they may throw them down Or shoulder is put for a side as Numb 34. 11. Ios. 15. 8 10. or for a Part or Quarter of a Country as Deut. 33. 12. of the Philistins toward the West they shall spoil †Heb. the children of the East them i They shall subdue them Which is to be understood of the Spiritual Victory which the Jewish Messiah shall obtain by his Apostles and Ministers over all Nations in bringing them to the Obedience of his Gospel For it is the manner of the Prophets to speak of the Spiritual things of the Gospel under such Corporeal Representations of the East together †Heb. Edom and Moab shall be the laying on of their hand they shall lay their hand upon Edom and Moab †Heb. the children of Ammon their obedience and the children of Ammon shall obey them 15 And the LORD shall utterly destroy k Shall not onely divide it as of old but will quite dry it up that it may be an High-way as it is explained in the next Verse the tongue of the Egyptian sea l The Red Sea which may well be called the Egyptian Sea both because it borders upon Egypt and because the Egyptians were drowned in it which is called a tongue in the Hebrew Text Ios. 15. 2 5. as having some resemblance with a Tongue for which reason the name of tongue hath been given by Geographers to Promontories of Land which shoot forth into the Sea as this Sea did shoot out of the Main Ocean into the Land and with his mighty wind shall he shake his hand m He alludes to Moses his shaking of his Hand with the Rod of God in it over the Sea over the river n To wit of Egypt Nilus as appears both from the foregoing and from the following Words and shall smite it in the seven streams o For which Nilus is famous in all Authors and by which it emptieth it self into the Sea and make men go over †Heb. in shoes dry-shod 16 And * Chap. 19. 23. there shall be an high-way for the remnant of his people which shall be left from Assyria p As there was another High-way from Egypt in the former Verse So the sence is That all Impediments shall be removed and a way made for the Return of God's Israel from all Parts of the World He mentions Assyria because thither the Ten Tribes were carried 2 Kings 17. 23. whose Case seemed to be most desperate * Exod 14. 26 29. like as it was to Israel in the day that he came up out of the land of Egypt CHAP. XII AND in that day a When this great Work of the Reduction of God's Israel and of the Conversion of the Gentiles promised in the foregoing Chapter shall be fulfilled thou shalt say O LORD I will praise thee though thou wast angry with me thine anger is turned away and thou comfortest me 2 Behold God is my salvation b My Salvation hath not been brought to pass by Man but by the Almighty Power of God I will trust and not be afraid for the LORD JEHOVAH is my * Exod. 15. 2. Psal. 118. 14. strength and my song he also is become my salvation 3 Therefore with joy shall ye draw * Joh. 4. 14. 7. 37 38. water out of the wells of salvation c Your thirsty and fainting Souls shall be filled with Divine Graces and Comforts which you may plentifully draw from God in the use of Gospel-Ordinances which was oft signified by water both in the Old and in the New Testament He seems to allude to the State of Israel in the Wilderness where when they had been tormented with Thirst they were greatly refreshed and delighted with those Waters which God so graciously and wonderftlly afforded them in that dâ—…y and barren Land Numb 20. 11. 21. 16 17 18. 4 And in that day shall ye say * 1 Chr. 16. 8. Psal. 105. 1. Praise the LORD ‖ Or proclaim his name call upon his name declare his doings among the people d In all the earth as it follows v. 5. unto the Gentile-world who shall partake in the Blessing and will joyn with you in the praising of God for it make mention that his name is exalted 5 Sing unto the LORD for he hath done †Heb. excellency excellent things this is known in all the earth e The Knowledge of this glorious Work of our Redemption by the Messiah shall no longer be confined to Israel's Land as it hitherto hath been but shall reach to all Nations 6 * Chap. 54. 1. Zeph. 3. 14. Cry out and shout thou †Heb. inhabitress inhabitant of Zion for great is the holy One of Israel in the midst of thee CHAP. XIII THE * Chap. 21. 1. 47. 1. Ier. 50. 51. burden a This Title is commonly given to sad Prophecies which indeed are grievous Burdens to them upon whom they are laid See 2 Kings 9. 25. Ier. 23. 33 36. of Babylon b Of the
inward and best defended Parts among the people * Chap. 17. 5 6. there shall be as the shaking of an olive-tree and as the gleaning-grapes when the vintage is done e There shall be left a Remnant and that but a very small Remnant as there are some few and but a few Olives or Grapes left after the Vintage is over Which by comparing this with the following Verse seems to be added by way of mitigation to signifie that God would in Judgment remember Mercy 14 They f The Remnant preserved shall lift up their voice they shall sing for the majesty of the LORD g For his glorious Power and Goodness manifested in their Deliverance they shall cry aloud h In way of Exultation and Thanksgiving to God from the sea i From the Isles of the Sea as this is explained in the next Verse from those Parts beyond the Sea into which they were carried Captive and in which they were miraculously preserved 15 Wherefore glorifie ye the LORD k These are the Words either 1. of the Remnant who being themselves delivered do encourage and exhort their Brethren to glorifie God with them or 2. of the Prophet directing and exciting God's People to glorifie God in their Afflictions because of that Deliverance which he had promised and would assuredly give to them in the ‖ Or valleys * Ezek. 39. 6. fires l When you are in the Furnace of Affliction although this Word is never used in Scripture in this sence Others therefore render the Word in the valleys and others in the holes you that are now forced to hide your selves in Holes Possibly it may be better rendred for light or illumination which may be understood either of the Light of the Truth which God would reveal to them or for the Comfort and Felicity which God would confer upon them Light being frequently taken both ways in Scripture For this Hebrew Word in all other Places of Scripture where it is found signifies that Urim which was in the High-Priest's Breast-plate and which properly signifies illumination as both Jews and Christians render it whereof that was both a Sign and an Instrument of which see on Exod. 28. 30. Add to this that this part of the Prophecy seems to concern the Days of the Gospel and that Light which the Jews should then receive by the Messias of whom the High-Priest with his Ephod and Urim was a Type And so this is an Exhortation to the converted Jews to bless God for the true Urim even for Christ and the Gospel And some of the ancient Translators had this Signification of the Word in their Eye as the Vulgar Latin who render it in doctrines and the Chaldee who translate it when light shall come to the just But this I propose with submission even the Name of the LORD God of Israel in the isles of the sea m In remote Countries beyond the Sea which in Scripture are commonly called isles as hath been formerly and oft observed Whereby he seems to imply that he here speaks not so much of a Temporal Felicity which the Jews should receive and enjoy in their own Country as of a Spiritual Advantage which they should have by the Messias in the Places where they were dispersed 16 From the †Heb. wing uttermost part of the earth n From all the Parts of the Earth or Land in which the Jews are or shall be have we heard songs o Songs of Joy and Praise even glory to the righteous p Or glory be to the righteous which may seem to be the Matter of the Song By the righteous may be here understood either 1. the Generation of Righteous and Holy Men who formerly were despised but now upon this eminent Deliverance shall be highly honoured or 2. the Lord whom they were exhorted to glorifie in the foregoing Verse and who may well be called the righteous one as he is frequently stiled the holy one as Hos. 11. 9. Habak 3. 3. c. or 3. the Messiah to whom this Title of just or righteous is frequently given as Isa. 53. 11. Ier. 23. 5. Zech. 9. 9. c. And the believing Jews call him righteous emphatically partly to intimate that he is the Author and Procurer of all true Righteousness and partly in opposition to their unbelieving Brethren who rejected and condemned him as a Malefactor All which the Prophet foresaw by the Spirit of Prophecy but I said q But in the midst of these joyful Tidings I discern something which interrupts my Joys and gives me cause of bitter complaint and lamentation †Heb. Leanness to me Or My secret to me My leanness my leanness r I saint and pine away for grief for the following Reason wo unto me the treacherous dealers have dealt treacherously s The Jews who have been frequently guilty of great perfidiousness towards God are now acting the same Part. Which he speaks either 1. of those who lived in his time or rather 2. of those who should live when the Messias was upon Earth of whom he foresaw by the Spirit that they would forsake God and reject their Messiah and thereby bring utter Destruction upon themselves For even the Hebrew Doctors expound this Place of the Perfidiousness of some Jews in the times of the Messiah And it is not strange that so sad a sight made the Prophet cry out My leanness c. yea the treacherous dealers have dealt very treacherously t He repeats it to shew the horridness of the Crime and how deeply he was affected with it 17 * Jer. 48. 43 44. See 1 Kin. 19. 17. Amos 5. 19. Fear and the pit and the snare x Great and various Judgments some actually inflicted and others expected and justly feared as the punishment of their last-mentioned Treachery are upon thee O inhabitant of the earth 18 And it shall come to pass that he who fleeth from the noise of the fear y Upon the Report of some terrible Evil coming towards him the Act fear being here put for the Object or the thing feared as it is in many places And thus this very Phrase is taken Iob 15. 21. shall fall into the pit z When he designs to avoid one Danger by so doing he shall plunge himself into another and a greater Mischief and he that cometh up out of the midst of the pit shall be taken in the snare for the * Gen. 7. 11. windows from on high are open and the * Psal. 18. 7. foundations of the earth do shake a Both Heaven and Earth conspire against him He alludes to the Deluge of Waters which God poured down from Heaven and to the Earthquakes which he oft-times causeth below 19 The earth is utterly broken down the earth is clean dissolved the earth is moved exceedingly b This is repeated again partly to shew the dreadfulness and
y All of you how numerous soever till ye be left as ‖ Or a tree bereft of branches or boughs or a mast a beacon upon the top of a mountain and as an ensign on an hill z Till you be generally Destroyed and but few of you left 18. And therefore a Because of your general Destruction and great Misery which is frequently mentioned in Scripture as a motive to God's Mercy as Deut. 32. 36. and in many other places as hath been oft observed already But some render this Hebrew particle Yet or notwithstanding as it is supposed to signify Isa. 51. 21. Ier. 16. 14. Ezek. 39. 25. Hos. 2. 14. will the LORD wait b Patiently expect your Repentance and stop the course of His judicial Proceedings against you that you may have an opportunity of making your Peace with Him and of preventing your utter ruine that he may be gracious unto you and therefore will he * Psal. 7. 6. Ch. 33. 3 10. be exalted c He will lift up and bestir himself and will Work gloriously on your behalf as this Phrase is used Psal. 21. 13. and 46. 10. Isa. 33. 10. and oft elsewhere and as the following Verses explain it that he may have mercy upon you for the LORD is a God of judgment d Who carrieth himself towards his People for of them onely he speaks in this place not with furious Passion but with judgment and discretion or with equity and moderation for judgment is oft opposed to Fury and rigorous Justice as Psal. 112. 5. Ier. 10. 24. and 30. 11. * Psal. 2. 12. 34. 8. Pro. 16. 20. Jer. 17. 7. blessed are all they that wait for him e This waiting upon God in his way with Faith and Patience is a surer way to your Safety and Happiness than seeking to Egypt or any other carnal Remedies 19. For the people shall dwell in Zion at Ierusalem thou shalt weep no more f For although the time is coming when this People shall be banished from Ierusalem and carried Captives into Babylon yet after a set time they shall return to Ierusalem and have a fixed and comfortable Abode there Which was in part accomplished upon their return from Babylon but more fully in the times of the Gospel when many of them were and the whole Body of them shall be brought into Christ's Church which is oft called Zion and Ierusalem both in the Old and New-Testament he will be very gracious unto thee at the voice of thy cry when he shall hear it he will answer thee g Whereas now He seems to be deaf to thy Prayers 20. And though the LORD give you the bread of adversity and the water of ‖ Or oppression affliction h And although in that time and state of the Church you will be subject to many outward Straits and Afflictions This Phrase is borrowed from Deut. 16. 3. and 1 Kings 22. 27. He seems to allude to the condition of besieged Cities and particularly of Ierusalem as it was straitned and distressed by Sennacherib and as it should be far more straitned by the Chaldeans of which see 2 Kings 25. 3. Heb. And the Lord will give c. Or The Lord indeed will give c. yet shall not thy teachers be removed into a corner any more i As they have been in former times both in Israel and Iudah when the Godly Prophets and Ministers were but few and when they were persecuted and banished by their wicked Rulers But in the New-Testament God hath made better provision for his Church sending his Son the great Teacher of the Church into the World and pouring forth the Gifts and Graces of the Spirit in abundance and increasing the number of able and faithful Ministers and promising a continued Succession of them to the end of the World Mat. 28. 19 20. but thine eyes shall see thy teachers k Thou shalt have their presence and their instruction and assistance 21. And thine-ears shall hear a word l As oft as need requires thou shalt hear the voice of God's Word and Spirit directing thee in thy Course behind thee m A Metaphor borrowed either 1. from the custom of Shepherds who use to follow their Sheep and to recall them when they go out of the way Or 2. from Travellers who when they are gone out of the right way are oft-times recalled and admonished of their Errour by some other Passenger or Person who is behind them and therefore discerns their mistake which he could not so easily discover if he were before them saying This is the way walk ye in it when ye * Josh. 1. 7. turn to the right hand and when ye turn to the left 22. * Ch. 2. 20. 31. 7. Ye shall defile n To shew your contempt of it and to make it unfit for your own or any others use also the covering o The Leaves or Plates wherewith their wooden Images were frequently covered of which see Exod. 38. 17 19. Numb 16. 38 39. of †Heb. the graven images of thy silver thy graven images of silver and the ornament p Or the coat or covering Heb. the Ephod as this very Word is rendred Exod. 28. 8. and 39. 5. which was a costly and glorious Robe The Idolaters spared no Cost in the making and adorning of their Idols And among others the Image of Iupiter in Sicily had a Coat put upon it made all of massy Gold of thy molten images of gold thou shalt †Heb. scatter cast them away as a menstruous cloth q Thou shalt so deeply abhor Idolatry that thou shalt cast away with indignation all the Monuments and Instruments thereof thou shalt say unto it Get thee hence 23. Then shall he give the rain of thy seed r Or rather as others render it to or for thy seed when thou hast newly sown thy Seed which was called the former rain or such as thy Seed requires which may include both the former and the latter Rain Their Sins the cause of all God's judgments which had befallen them being removed by their sincere Repentance and God's gracious Pardon God showreth down all his Blessings upon them that thou shalt sow the ground withal and bread of the increase of the earth s Which shall be the Fruit of thy own Land and Labour which is a great Mercy and Comfort and it shall be fat and plenteous t Thy Bread shall be excellent for quality which is called fat Deut. 32. 14. and abundant for quantity in that day shall thy cattel feed in large pastures 24. The oxen likewise and the young asses that ear the ground shall eat ‖ Or savoury †Heb. leavened clean u Or as Learned Mr. Gataker renders it Threshed which agrees well with the following Clause Corn being first Threshed and then winnowed The Sence is There
24. the wilderness be a fruitful field and the fruitful field be counted for a forrest r Which is Allegorically understood The meaning may be this God's people who were desolate and destroyed shall be Revived and Flourish and their flourishing Enemies shall be brought to Desolation and Destruction It may also signify The Conversion of the barren and despised Gentiles and the Rejection of the Iews in the time of the Messiah 16. Then judgment s Just Judgment as the next Clause explains it shall dwell in the wilderness and righteousness remain in the fruitful field t Justice shall be Executed in all the parts of the Land both in the barren and fruitful Places and shall be practised by all My People Which agrees with that Promise Isa. 60. 21. Thy people shall be all righteous c. 17. And the work of righteousness shall be peace u The effect of this prevailing practice of Righteousness shall be Prosperity and outward Felicity and the effect of righteousness quietness x Tranquility both of Mind and outward Estate and assurance y Or confidence The observation of God's Precepts will beget in them a confidence and assurance of God's Mercy and the fulfilling of his Promises for ever 18. And my people z Either the Gentiles who then shall be My People Or the Iews to whom this Promise shall be made good upon their Conversion to Christ in the latter times of the Gospel shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places 19. When it shall hail coming down on the forrest a Heb. And it shall hail c. As my Blessings shall be poured down upon my People who from a Wilderness are turned into a fruitful Field as it is said ver 15. So my Wrath and Judgments which are signified by hail Isa. 28. 2 17. and elsewhere shall fall upon them who were a fruitful Field but are turned into a Forrest as was said ver 15. i. e. upon the unbelieving and rebellious Iews who seem to be there designed under that Notion ‖ Or and the city shall be utterly abased and the city b Either 1. Babylon the great Enemy and Oppressour of Goâ—…'s People Or 2. Ierusalem which though now it was the Seat of God's Worship and People yet he foresaw by the Spirit of Prophecy That it would be the great Enemy of the Messiah and of God's People shall be low in a low place c Heb. Shall be humbled with humiliation Which by an ordinary Hebraisme signifies Shall be greatly humbled or brought very low 20. Blessed are ye that sow d As the barren Forrest shall be destroyed with hail ver 19. so the fruitful Field shall be improved and bring forth much Fruit which is signified by a Declaration of the blessedness of them that Sow in it beside all waters c In all moyst and fat Grounds which are like to yield good Fruit. But this passage as well as others in the foregoing Verses is to be understood mystically and seems to respect the times of the Gospel The Prophet reflecting upon his own unsuccessful Labours of which he complains Isa. 49. 4. and elsewhere and foreseeing by the Spirit the great and happy Success of his Successors the Ministers of the Gospel tacitely bewails his own unhappiness who sowed his Seed upon dry and barren Ground by congratulating the happiness of the Apostles who sowed their Seed more generally upon all fit Grounds without any distinction between Iews and Gentiles and who found the Ground to wit the hearts of the people more moistned and softned and better prepared to receive the good Seed of God's Word that send forth thither the feet of the ox and the ass f Which Creatures they employed in plowing and sowing the Ground Deut. 22. 10. Psal. 144. 14. Isa. 30. 24. CHAP. XXXIII 1. WO to thee that * Chap. 21. 2. Hab. 2. 8. spoilest a To Sennacherib who wasted the Land of Iudah and thou wast not spoiled b Thou didst not meet with any considerable Opposition but wast victorious over all thine Enemies of which the Assyrian boasteth Isa. 10. 8 9. 36. 18 19. As Sennacherib did with Hezekiah 2 Kings 18. 14 17. and dealest treacherously c and they dealt not treacherously with thee d None of thine Enemies could prevail against thee either by force of which he speaketh in the former Clause or by treachery as here Or when they dealt not c. when Hezekiah did not deal treacherously with thee If it be said that Hezekiah dealt treacherously with him in breaking his Faith and rebelling against him it may be answered That Hezekiah neither promised nor owed him any Service or Subjection What was done in that kind was done by Ahaz onely And he onely begged his assistance for a particular Work and paid him well for it 2 Kings 16. 7 8. and the King of Assyria did not keep his Conditions with him for he distressed him but strengthned him not 2 Chron. 28. 20. d The Prophet contemplating the Judgment which was now coming upon God's People directeth his Prayer to God for them when thou shalt cease to spoil thou shalt be spoiled e When thou hast performed the Work of chastising my People for which I sent thee thou also shalt be spoiled by thine Enemies e Our Arm or Strength The change of persons is most frequent in Prophetical Writings and when thou shalt make an end to deal treacherously they shall deal treacherously with thee 2. O LORD be gracious unto us we have waited for thee be thou their * Psal. 85. 7 8. arm every morning f When we offer the Morning Sacrifice and call upon Thee Which yet is not meant exclusively as if he did not desire God's help at other times but comprehensively the Morning being put Synecdochically for the whole day The Sence is Help us speedily and continually our salvation also in the time of trouble 3. At the noise of the tumult g Which the Angel shall make in destroying the Army the people h Those of the Army who escaped that stroke fled at the lifting up of thy self the nations i The People of divers Nations which made up his Army were scattered 4. And your spoil k That Treasure which you have raked together by spoiling divers People shall be gathered l By the Iews at Ierusalem when you shall be forced to flee away with all possible speed leaving your Spoils behind you like the gathering of the caterpillar m Either 1. passively with as much ease and in as great numbers as Caterpillars are gathered and destroyed Or rather 2. actively as appears from the next Clause as Caterpillers or Locusts for the Word signifies either gather and devour all the Fruits of the Earth which was a common Plague in those Countries as the running to and fro of
me concerning the Divinity of your Idols and hear what I have said and am now about to say again in that matter ye that are escaped of the nations e The remnant of the Gentiles which shall survive those great and many destructions which I am bringing upon the heathen Nations for their abominable Idolatries and other wickedness Let these dreadful judgments upon others and Gods singular mercy in sparing you awaken you to a more impartial and serious consideration of this point and cast off those Idols which have now discovered their own vanity and inability to help those who serve them and trust in them * Chap. 44. 9 17 18. c. they have no knowledge f They hereby discover their deep ignorance and stupiâ—…ity that set up g In an high place where it may be seen and worshipped the wood of their graven Image and pray unto a god that cannot save 21. Tell ye and bring them near yea let them take counsel together h To maintain the cause of their Idols * Chap. 41 22. 43. 9. 44. 7. 46. 10. 48. 14. who hath declared this i This great work of which I have spoken concerning Babylons destruction and the redemption of Gods people from ancient time who hath told it from that time have not I the LORD and * Ver. 5 14 18 there is no God else beside me a just God and a Saviour k Whereas the Gods of the Heathens are neither Just nor Saviours to their people but wicked and the Authors and abetters of all sorts of wickedness and so far from being either able or willing to save their worshippers that they are the chief occasion of their utter destruction there is none beside me 22. Look unto me and be ye saved all the ends of the earth l Upon these considerations I advise all people upon earth from one end to the other to cast away their Idols and to turn their eyes and hearts to me expecting Salvation from me and from me onely and their labour shall not be in vain for they shall be saved the imperative being put for the future as Gen. 42. 18. and oft elsewhere And this is not onely an exhortation to the Gentiles to turn from Idols to God but a Prediction that they shall turn to him and look upon Christ who shall be the Authour of Salvation to all that obey him whether Iews or Gentiles which is confirmed by the following verse for I am God and there is none else 23. I have sworn by my self m Which is the highest and most solemn oath that is possible Heb. 6. 13. and therefore signifies that the matter here sworn is of an extraordinary importance the word is gone out of my mouth in righteousness n It is not a vain word rashly uttered and afterwards never remembred nor observed but what I sincerely speak and will most faithfully and infallibly perform and shall not * Chap. 55. 11 return o To wit unto me voyd or without effect as this phrase is more fully delivered Isa. 55. 11. It is a metaphor from Ambassadours who sometimes return to their Princes without any success in their business that unto me every * Rom. 14. 11. Phil. 2. 10. knee shall bow every tongue shall swear p Not onely the Iews but a people of all Nations shall worship me and submit to my laws which is signified by an outward act the bowing of the knee which is a posture of reverence and subjection and by one eminent part of Gods worship which is swearing by his name 24. ‖ Or surely he shall say of me In the LORD is all righteousness strength Surely shall one say q Or shall he say each or every one of those whom he now said that they should bow their knees to God and swear by him ver 23. Or it shall be said such active verbs being oft used impersonally In the LORD r By or from God alone or the Messiah who is the true Iehovah as well as man have I †Heb. righteousnesses righteousness s To justifie me from all things from which I could not be justified by the Law of Moses as is said Act. 13. 39. This plainly points us to the Messiah whose very name is the Lord our Righteousness Ier. 23. 6. and whos 's great business it was to bring in everlasting Righteousness Dan. 9. 24. and who is made unto us of God Righteousness 1 Cor. 1. 30. and strength t Support and assistance to bear all my burdens and overcome all my enemies and perform all my duties The sence is The Gentiles shall expect and obtain from Christ both Justification or forgiveness of sins by his blood and Sanctification by his Spirit even to him shall men come u The Gentiles shall come to God and Christ either 1. By constraint or necessity to be judged by him at the last day Or 2. willingly by prayer to seek and by faith to receive Righteousness and Strength from him Which seems better to agree with the foregoing clause which speaks of true believers onely Coming to Christ is put for believing on him Mat. 11. 28. Iohn 5. 10. and 6. 35 36 37. and elsewhere and all that are incensed against him shall be ashamed x Or but as this particle is oft rendred all that are c. But all his implacable enemies shall be brought to shame and punishment 25. In the LORD shall all the seed of Israel Or at y All Israelites indeed whether Iews or Gentiles all Believers who are frequently called Gods Israel in Scripture as Psal. 24. 6. Rom. 9. 6. and 11. 26. Gal. 6. 16. * be justified z Acquitted both from real guilt before God and from all false aspersions before the world for this justification of the true Israel is opposed to their enemies being ashamed ver 24. which seems to design their publick shame and condition before God and men and shall glory ‖ Shall not onely receive him but shall rejoyce and triumph in him as their God and portion CHAP. XLVI 1. BEl a The chief Idols of the Babylonians Ier. 50. 2. and 51. 44. called by proâ—…ane Historians Iupiter Belus boweth down b As the Babylonians used to bow down to him to worship him so now he boweth down and submits himself to the victorious Persians Nebo c Another of the famous Idols which used to deliver Oracles as his name signifies stoopeth their Idols were upon the beasts d Were taken and broken and the materials of them which were Gold and Silver and Brass as both Scripture and other Authors witness were carried upon Beasts into Persia. and upon the cattel ‖ Or your luggage was born your carriages e O ye Persians to whom he suddenly turneth his speech as is usual were heavy laden f
Go ye forth of Babylon t The imperative is here as it is very frequently put for the future Ye shall go forth c. for this is not so much a command as a promise Although this form of speech may be the rather used to intimate That it was their duty to go forth as well as God's promise to carry them forth flee ye from the Caldeans with a voice of singing u With Joy and Songs of Praise to the Lord. declare ye x Publish God's wonderful Works on your behalf to all Nations tell this utter it even to the end of the earth say ye The LORD hath * Exod. 19. 4 5 6. redeemed his servant Iacob 21. And they thirsted not when he led them through the desarts y This is part of the matter which the Iews are obliged to declare to all People as they have opportunity to wit That God took the same care of them in their return from Babylon to Canaan which was through many dry and desert places as he did in their march from Egypt to Canaan They thirsted not c. i. e. They shall not Thirst. He speaks of things to come as if they were already past or present as the Prophets commonly do he * Exod. 17. 6. Num. 20. 11. caused the waters to flow out of the rock for them he clave the rock also and the waters gushed out 22. * Chap. 52. 21. There is no peace saith the LORD unto the wicked z God having in the next foregoing Verses foretold that Peace and blessed Deliverance which he would certainly give to his servant Iacob ver 20. He here adds an explication and limitation of this Mercy and declareth That wicked Men should not enjoy the benefit of this Mercy Where by the wicked he means Either 1. the Babylonians who well deserved that Title who shall be destroyed when God's Israel shall be delivered Or rather 2. the unbelieving and ungodly Iews of whom these very Words are used again Isa. 57. 21. and to whom such a Denunciation as this was far more proper and necessary at least in this place than to the Babylonians for he had already said far more and worse things than this concerning them having again and again deâ—…ared That Babylon should be destroyed in order to this deliverance of God's People out of it But there was great need why he should say this to the ungodly Iews because they were exceeding prone to cry peace peace to themselves when there was no solid ground of Peace and they confidently expected a share in this great Deliverance This therefore was a very seasonable Caution to the Iews in Babylon to take heed to themselves and to prepare for this Mercy and to purify themselves from all Wickedness because those of them who should either wickedly tarry in Babylon when God invited and required them to go out of it and when their Godly Brethren returned to their own Land and to the place of God's Worship or continue in Wickedness when they were restored to their own Country should not enjoy that Tranquillity and Comfort which they promised to themselves And the necessity of this Commination appears from the event for the Iews that returned to Canaan did for the most part relapse to many of their former Sins and therefore fell short of that Peace and Prosperity which otherwise they might have enjoyed CHAP. XLIX 1. LIsten O Isles a God having in the last Words secretly signified the Wickedness of the Iewish Nation after so glorious a deliverance and foreseeing that for their Wickedness he should cast them off he here turneth his Speech to the Nations of the Gentiles who are frequently described in this Prophecy and elsewhere under the Title of Iles as hath been formerly noted and inviteth them to hearken to those Counsels and Doctrines which the Iews would reject unto me b Unto Christ for it is apparent from ver 6. and other passages of this Chapter that Isaiah speaks these words in the name of Christ by whose Spirit they were dictated to him 1 Pet. 1. 11. and unto whom alone they belong as we shall see So this Chapter is a Prophecy of Christ which also is very proper and seasonable in this place The Prophet having at large prophesied of the Deliverance of the Iews out of Babylon he now proceeds further and prophesieth of the Redemption of the World by Christ of which that deliverance out of Babylon was a type and forerunner and hearken ye people from far c Which live in Countries far from Iudea now the onely Place of God's special Presence and Worship It is evident from the foregoing Clause and many other Passages following that he speaks of distance of Place not of Time The LORD hath called me from the womb d This or the like expression is used of Ieremy chap. 1. 5. and of Paul Gal. 1. 15. but it was far more eminently true of Christ who as he was chosen to this great office of Redemption form Eternity so he was separated and called to it before he was born being both conceived and sanctified by the Holy Ghost in his Mothers Womb and sent into the World upon this Errand of which see Mat. 1. 21. and Luke 1. 31. c. and 2. 11. c. from the bowels of my mother hath he made mention of my name e Called by my Name and by such a Name as signified my Office and Work in the Places now mentioned 2. And he hath made my mouth like a sharp sword f As he made me the great Teacher of his Church and of the World so he assisted me by his Spirit and made my Word or Doctrine Quick and powerful and sharper than any two-edged-sword c. as it is said to be Heb. 4. 12. killing Men's Lusts convincing humbling and converting their Souls and Mighty to the pulling down of strong holds And every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought to the obedience of Christ as we read 2 Coâ—… â—…0 4 5. in the shadow of his hand hath he hid me g He will Protect me by his Power from all mine Enemies until I have finished the Work for which he sent me and made me a polished shaft h Like an Arrow whose point is bright and polished which therefore pierceth deeper This Metaphor signifies the same thing with the former Christ's piercing of Men's Hearts by his Word and Spirit in his quiver i Where Arrows are hid and kept This Quiver signifies the same thing with the shadow in the foregoing Clause even God's powerful and gracious Protection of him from Dangers and Mischiefs he hath hid me 3. And said unto me Thou art my servant O Israel k As the name of David is sometimes given to his Successors 1 Kings 12. 16. and particularly to Christ Ier. 30. 9. Ezek. 34. 23. Hos. 3.
help me that justifieth me b That will publickly acquit me from all the calumnies of mine adversaries who say that I am a transgressor of the Law a false Teacher and Deceiver a Blasphemer and a Devil and the like in which opinion they are confirmed by my Death and Sufferings But God will clear up my Righteousness and shew by many and mighty signs and wonders that he is well pleased with me and that I lived and died his faithful Servant who will contend with me let us stand together who is †Heb. the master of my cause or suit mine adversary let him come near to me c I challenge all my Accusers to stand and appear before the Judge Face to Face and to produce all their charges against me for I am conscious of mine own Innocency and I know that God will give sentence for me 9 Behold the LORD GOD will help me who is he that shall condemn me d That dare attempt it or can justly do it lo they all e Mine Accusers and Enemies shall wax old as a garment the * Ch. 51. 8. moth shall eat them up f Shall pine away in their iniquity as God threatned Lev. 26. 39. shall be cut off and consumed by a secret curse and Judgment of God which is compared to a moth Hos. 5. 12. whilest I shall survive and flourish and the pleasure of God shall prosper in my hands as is said Isa. 53. 10. 10 Who is among you that feareth the LORD g He now turneth his Speech from the unbelieving and rebellious Jews to those of them who were or should be pious that obeyeth the voice of his servant h Of the same person of whom he hath hitherto spoken of Christ who is called Gods Servant Isa. 52. 13. 53. 11. partly by way of eminency and partly to intimate that although he was God yet he should take upon himself the form of a Servant as is said Phil. 2. 7. He hereby signifies that the Grace of God and the comfort here following belongeth to none but to those that hear and believe this great Prophet of the Church which also was declared by Moses Deut. 18. â—…5 compared with Act. 3. 22 23. that walketh in * Ch. â—…8 8 10. 59. 9 10. darkness i Not in sin which is oft called darkness as walking in darkness is put for living in wickedness 1 Ioh. 1. 6. but in misery which also frequently cometh under the name of darkness that liveth in a most disconsolate and calamitous condition together with great despondency or dejection of Spirit and hath no light k No comfort nor hope left let him trust in the name of the LORD and stay upon his God l Let him fix his Faith and Hope in the name i. e. in the most excellent and amiable nature and infinite perfections and especially in the free Grace and Mercy and Faithfulness of the Lord declared in his word and in his propriety or interest in God who by the mediation of this Servant is reconciled to him and made his God 11 Behold all ye that kindle a fire m That you may enjoy the light and comfort of it as it is explained in the following words You that reject the light which God hath set up and refuse the counsel of his Servant and seek for Comfort and Safety and the Knowledg of Gods Mind and the enjoyment of his favour by your own inventions which was the common errour of the Jews in all Ages and especially in the days of the Messiah when they refused him and that way of Righteousness and Salvation which he appointed and rested upon their own Traditions and devices going about to establish their own Righteousness and not submitting unto the Righteousness of God as it is expressed Rom. 10. 3. that compass your selves about n Indeavouring to warm and refresh your selves on all sides with sparks o Or rather with Firebrands as this very word is fitly rendred Prov. 26. 18. which is better than sparks or flames which is there put in the margent because firebrands only and not sparks or flames are capable of being thrown by one man at another And this word is no where else used in Scripture He mentions fire-brands either to imply that these fires yielded more smoak than heat or light or because these were the usual materials of a fire walk in the light of your fire * Joh. 9. 39. and in the sparks that ye have kindled p Use your utmost endeavours to get comfort and satisfaction from these devices This shall ye have of mine hand ye shall lie down in sorrow q This shall be the fruit of all through my just Judgment that instead of that comfort and security which you expect by these means you shall receive nothing but vexation and misery which shall pursue you both living and dying for this word which is here rendred lie down is frequently used for dying as Gen. 47. 30. Iob 21. 26. and elsewhere Or it is a metaphor from a man that lying down on his Bed for rest and ease meets with nothing but trouble and pain as Iob complain'd chap. 7. 13 14. CHAP. LI. 1 HEarken to me ye that follow after righteousness a Now he turneth his Speech again to the believing and godly Jews ye that seek the LORD b That make it your chief care and business to seek favour and help from God look unto the rock whence ye are ‖ Or were hewen and to the hole of the pit whence ye are ‖ Or were digged c Consider the state of Abraham and Sarah when they procreated Isaac from whom Iacob and all of you sprang For so he explains the Metaphor in the next verse He compareth the Bodies of Abraham and Sarah unto a Rock or Pit or Quarry out of which stones are hewed or digged thereby implying that God in some sort actually did that which Christ said he was able to do Mat. 3. 9. even of stones raise up Children unto Abraham it being then as impossible by the course of nature for Abraham and Sarah in that age to procreate a Child as it is to hew a living Child out of a Rock or to dig one out of a pit of stone 2 Look unto Abraham your father and unto Sarah that bare you for I called him d From his own Country and kindred to follow me to an unknown Land where I promised that I would multiply and bless him as is particularly explained Gen. 12. 1 2 3. alone e Heb. one either 1. Him only of all his kindred for though he carried some few of them with him yet I called none but him So this notes Gods singular favour to their Progenitors above all the rest of the World Or 2. Him when he was alone or solitary to wit as to any Issue when he neither had nor was likely to have any
borders q The utmost parts or Walls The Church is here evidently compared to a Building whose Foundation Pavement Gates and Windows were named before of pleasant stones 13 And all thy children shall be * Ch. 11. 9. Jer. 31. 34. Joh. 6. 45. 1 Cor. 2. 16. 1 Thes. 4. 9. 1 Joh. 2. 20. taught of the LORD r Not only outwardly by his word which was made known to all the Jews under the Old Testament but inwardly by his Spirit which is poured forth under the New Testament both upon a far greater number of persons and in a far higher measure and with much more efficacy and success than it was under the Old and great shall be the peace s 1. Inward Peace of Mind or Conscience arising from the clear discoveries of Gods Love and Reconciliation to us and wrought by the spirit of adoption which is more abundantly given to Believers under the Gospel whereas the spirit of bondage was more common and prevalent under the Law 2. Outward Peace Safety and Happiness which is more fully promised in the following verses and which God when he sees fit will confer upon his Church of thy children 14 In righteousness t Either 1. As the means of thy Establishment This Kingdom shall not be set up and settled by fraud or Tyranny as other Kingdoms frequently are but by Justice Or rather 2. As the effect of the establishment Thine affairs shall be managed with Righteousness which is the Glory and Felicity of any society and not with oppression as it follows Justice shall be freely and impartially executed shalt thou be established thou shalt be far from oppression u Either by thine own Governours or by forreign Powers for thou shalt not fear x Thou shalt neither have any just cause of fear nor be given up to the torment of fear without cause and from terrour for it shall not come near thee 15 Behold they shall surely gather together y It is true there will not want some that shall combine and make an attempt against thee but not by me z As they do this without any such commission from me as Sennacherib and Nebuchadnezzar had Isa. 10. 6 7. Ier. 25. 9. so they shall not have my help in it without which all their endeavours will be vain and unsuccessful whosoever shall gather together a To battle as is manifest from the following words of which kind of gathering this word is used Psal. 140. 2. and elsewhere against thee b Heb. with thee But to fight with a man is all one with fighting against him shall fall for thy sake c For that Respect and Love which I bear to thee Or before thee as this particle is sometimes used so as thine Eyes shall behold it 16 Behold I have created the smith that bloweth the coals in the fire and that bringeth forth an instrument for his work and I have created the waster d Both the Smith that maketh all warlike Instruments and the Souldier that useth them are my Creatures and totally at my Command and therefore they cannot hurt you without my leave to destroy e To destroy only whom and when I please 17 No weapon that is formed against thee shall prosper f And as they cannot do any thing against thee without my leave so I assure thee I will not suffer them to do it and if any Smith shall make any weapons to be employed against thee he shall not succeed in it and every tongue that shall rise against thee in judgment thou shalt condemn g And I will deliver thee not only from the fury of War but also from the strife of Tongues from all the threatnings and boasts and reproaches of thine Enemies and from all the claims and pretences which they have of any right and power over thee So thine Enemies shall neither prevail against thee by violence nor by pretences of Justice This is the heritage h This blessed condition described in this Chapter is the portion allotted to them by me of the servants of the LORD and their righteousness i Either 1. The Reward or Fruit of their Righteousness as Righteousness is used Psal. 112. 3 9. Or 2. Their Right or the righteous Administration of all their concerns whereby they are preserved from all manner of oppressions as Righteousness was used v. 14. is of me k I give it and I will continue it to them and who then can take it away from them saith the LORD CHAP. LV. 1 HO * Joh 4. 14. 7. 37. Rev. 21. 6. 22. 17. every one a Not only Jews but Gentiles The Prophet having largely discoursed of Christ ch 53. and of the Church of Christ ch 54. doth here invite all persons to come to Christ and to his Church that thirsteth b For the Grace of God and the blessings of the Gospel This thirst implies a vehement and active and restless Desire after it not to be satisfied with any thing short of it come ye to the waters c Which are mentioned either 1. As the place where they were to buy the following commodities it being usual to convey provisions to Cities by Rivers Or rather 2. As the commodity to be bought the Graces and comforts of Gods Spirit which are frequently compared to Waters as Isa. 12. 3. 35. 6 7. Ioh. 7. 37 38. and elsewhere and which are designed by all these Metaphorical Expressions of Waters Wine Milk and Bread and he that hath no money d Even those who are most poor in the World and those who are most worthless and wicked if they do but thirst may be welcome come ye buy e i. e. Procure or receive that which is freely offered to you if you do but come for it and are willing to take it Thus buying is used Pro. 23. 23. Rev. 3. 18. Nor can this be understood of buying properly because here is no price paid and eat yea come buy wine and milk f Which are Synecdochically put for all sorts of provisions which also are to be understood of Spiritual and Gospel-Blessings as is evident from the following words without money and without price 2 Wherefore do ye †Heb. weigh spend money e All your time and strength and cost in seeking it for that which is not bread f For those vain or foolish things which can never nourish or satisfie you such as worldly goods or your own Inventions Superstitions and Idolatries and your labour for that which satisfieth not hearken diligently unto me g Unto my Doctrine and Counsel and eat ye that which is good h That which is truly and solidly and everlastingly good and not such things which though they be called and seem to be good yet really are evil and most pernicious to men and let your soul delight itself in fatness i In this fat and
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
ways 1. Sometimes by putting on Sackcloth upon their Bodies as 1 Kin. 21. 27. Ps. 69. 11. and casting ashes upon their Heads 2 Sam. 13. 19. And 2. Sometimes by spreading Sackcloth under them and lying down upon Ashes Esth. 4. 3. Iob 2. 8. The Intent of Sackcloth was to afflict the Body by its unpleasing harshness and of Ashes to represent their own vileness as being but Dust and Ashes their putting of them on might note their uneasiness under sin and laying on them their self-abhorrency shaming themselves for it Quer. Are such Rites now convenient on a day of Humiliation to help us in our afflicting of our selves Answ. Gospel Services neither require them or need them respecting more the Inward afflicting of the Soul with godly sorrow and deep contrition yet may they carry this instruction along with them that our Ornaments our best and gawdy Apparel ought to be laid aside as not suiting either the ground and cause or the end and design of days of Humiliation wilt thou call a i. e. Canst thou upon a rational account as a meer man call it so Canst thou think suppose or believe it to be so this a fast b It being such an one as hath nothing in it but the lifeless skeleton and dumb signs of a Fast nothing of deep Humiliation appearing in it or real Reformation proceeding from it Not that the Prophet blames them for these external Rites in this outward way of afflicting themselves For this he commands Lev. 23. 27 31 32. and appoints certain Rites to be used Lev. 16. 19 21. And these particular Rites were frequent in their solemn Humiliations 1 Kin. 21. 27. Esth. 4. 3. Dan. 9. 3. used also by the Heathen Ion. 3. 5 6. See Mat. 11. 21. But that which he condemns is their Hypocrisie in separating true Humiliation from them for bodily exercise profiteth little 1 Tim. 4 8. and an acceptable day to the LORD c A day that God will approve of as before Heb. a day of acceptance or that will turn to a good account on your behalf y Here the Prophet sets down those extâ—…al gestures and postures in particular which they did join with â—…eir hypocritical fasts as he had mentioned it before in general To bow down bowing is the posture of Mourners Psal. 35. 14. and here it is either as if through weakness of Body their Heads did hang down or counterfeitly to represent the posture of true penitents moving sometimes their Heads this way and that way as the word signifieth not unlike the ballance of a Clock as the Bullrush moved by the Wind boweth itself down waving to and fro in a kind of circular or semicircular motion the contrary motion of lifting up the Head being an Indication of Pride ch 3. 16. It is the guise of Hypocrites to put on affected Countenances Mat. 6. 16. 6 Is not this the fast that I have chosen d Or approve as before v. 5. or ought not such a Fast to be accompanied with such things as these where he is now about to shew the concomitants of a true Fast with reference to the thing in hand namely to exercise works of Charity consisting partly in acts of Self-denial in this Verse and partly in doing good to those in distress in the next In this verse he instanceth in some particulars and closeth with a general to loose the bands of wickedness e viz. The cruel obligations of Usury and Oppression to undo †Heb. the bundles of the yoke the heavy burdens f Heb. bundles a Metaphor possibly pointing at those many bundles of Writings as Bills Bonds Mortgages and acknowledgments which the Usurers had lying by them The former may relate to unjust and unlawful Obligations extorted by force or fear which he would have cancelled This latter to just Debts contracted through Poverty and necessity the rigour whereof he would have abated whether by reason of loans upon too hard conditions called a drawing them into a net Psal. 10. 9. and so much is implied Prov. 6. 5. or under too hard circumstances whether they were loans of Food or money of which the People so bitterly complained Neh. 5. 1 2 3 4. and is expresly forbid Exod. 22. 25. For Debts may be called Burdens 1. Because they lie as a great load upon the Debtors Spirits under which who ever can walk up and down easily doth not so much excel in fortitude as in folly 2. Because they usually introduce Poverty Slavery Imprisonment c. and * Jer. 34. 9. to let the †Heb. broken oppressed h Heb. broken i. e. like a bruised Reed so crushed and weakned that they have no consistency or ability either to satisfie their Creditors or support themselves and we usually call such insolvent persons broken that cannot look upon themselves to be sui juris but wholly at anothers Mercy you have the same kind of oppression and the same words used Amos 4. 1. go free g Either in a large sense viz. any ways grieved or vexed whether by the gripings of Usury or the bondage of Slavery accompanied with cruel usage or more peculiarly according to some relating to their being confined and shut up in Prisons which latter sense the word free may possibly seem to favour the former being comprised in that general expression that follows of breaking every yoke and that ye break every yoke i Namely That is grievous a Metaphor i. e. free them from all sorts of Vexation whatever it is that held them under any Bondage the LXX refer it to Bonds and Writings But it seems more general the word properly signifies that stick or cord that holds both ends of the yoke that it spring not out or fall off from the neck on which it is laid Exod. 25. 14. where the same word is used for staves and called the bands of the Yoke Lev. 26. 13. I have broken the bands of your yoke and made you go upright the same thing that God would have them do here 7 Is it k Viz. The Fast that pleaseth me supplied from the former verse having shewed the evil they are to abstain from in order to an acceptable Fast viz. cruelty he here speaks of the duty that is required viz. Mercy as a manifestation of Repentance Dan. 4. 27. Luk. 19. 8. For there are two parts of Justice one to do no man wrong the other to do good to all Which two ought always to accompany each other and cannot be parted especially in acts of Humiliation and as by those evils mentioned he understands all other evil whatsoever that they are to be abstained from as the consequence of a day of Humiliation so under these duties mentioned are comprised all the duties that we are to set upon as the effect of true Repentance and he instanceth rather in those of the second Table than those of the first not that they are to be neglected but
seeing there could be no Justice found among them he would avenge the innocent himself which agrees with ver 8. and is justified by ch 63. 5. where speaking of the destruction of the Idumaeans you have the same words onely the word Fâ—…y changed for Righteousness The literal meaning is God's taking vengeance on the Chaldeans for his Peoples sake The mystical is Christs making use of his own Righteousness for the redemption of lost man being destitute of all other it sustained him 17 * Eph. 6. 14 17. 1 Thes. 5. 8. For he put on righteousness as a breast-plate q God resolving to appear as a Man of War against Babylon that did now oppress his People puts on his Arms Heb. wrapt himself and particularly his Breast-plate which he calls Righteousness to shew the justness of his Cause as also his Faithfulness in making good his Promises to his People and an helmet r As the Breast-plate is to defend the Heart and vital parts whereby God doth signifie the Innocency and justness of his Cause as well as his Faithfulness so the Helmet is to defend the Brain the fountain of the animal Spirits and therefore by this piece of armour would have us know that he is invincible As by the other that he defends a just Cause in his Truth and faithfulness so by this that he cannot be disappointed in it by reason of his Power and Invincibleness of salvation upon his head and he put on the garments of vengeance s Or Garments made of Vengeance as God is said to put on the former for their sakes whom he would preserve so he puts on these for their sakes whom he will destroy viz. his Peoples Enemies the Chaldeans and other enemies of the Jews for clothing and was clad with zeal t Either 1. Zeal to his own honour which had been given to Idols or 2. Zeal for his own People who were now in distress Or 3. Zeal and Indignation against the Babylonians who were such great oppressors of his People which are the materials that his garment of vengeance and his cloak of Zeal is made of It may be triffling to follow this Metaphor of Garments too close see of the Phrase Iudg. 6. 34. marg The sum of all these expressions is this to describe both the cause and effect together the cause was Righteousness and zeal in God the effect Salvation to his People and vengeance on his enemies as is evident from the next verse as a cloke 18 * Ch. 63 6. According to their †Heb. recompenses or deserâ—…s deeds u Heb. Recompenses or deserts i. e. he will recompense his Adversaries with those effects of his fury that they have deserved accordingly he will repay fury x A Metonymy of the Efficient for the effects of his fury to his adversaries recompense to his enemies to the islands y Or Islanders a Metonymy of the containing for the contained either Mesopotamia and other adjacent Islands encompassed by Tygris and Euphrates or those remoter Nations for the Hebrews call Nations remote from Iudaea Islands Gen. 10. 5. ch 41. 1. See on ch 20. 6. and the reason of it under the King of Babylon that thought themselves secure he will repay recompense 19 So shall they fear the name of the LORD z i. e. Either worship the Lord For the name of God is put for God himself as hath been often shewed and Fear is put for his worship Or make his name renowned from the west a Viz. The western part of the world and his glory b Or the glorious God from the rising of the sun c Viz. the Eastern parts of the World The summ is the whole World either a Synecdoche of the part for the whole or if you divide the World through the poles the one half will be East and the other West and so compriseth the whole World It shall fear and worship God and make his Name renowned laying aside their Idolatries whether you refer it to the deliverance of his people out of Babylon when they shall hear how God hath executed vengeance on his Enemies or to the Redemption by Christ and his calling of the Gentiles Mal. 1. 11. when the enemy d Either against the Babylonians as some understand it and so it is probably meant of Cyrus who shall come like a violent flood against which there is no head to be made Him God would stir up against the Babylonians for the deliverance of the Jews Or against his own People and so it may have either 1. A more particular respect to Ierusalem when Sennacherib came up against it which suits well with what God saith of him ch 8. 7 8. Or 2. More general at what time soever the Devil or his Instruments shall make violent irruptions upon the Church Rev. 12. â—…5 for powerful Enemies invading a Country are oâ—… compared to a River See on ch 18. 2. It is an allusion to the overflowing of Euphrates which by its violent inundations was wont to do much hurt and damage to the Babylonians shall come in * Rev. 12. 15. like a flood the spirit of the Lord shall ‖ Or put him to flight lift up a standard e And here again if it be taken in the first sense viz. against the Babylonians then the meaning is God himself shall as iâ—… were carry the standard in the midst of Cyrus his Army the Medes and Persians and that with a great deal of fury intimated here by the Spirit of the Lord for Spirit is often used among the Hebrews for the passions of the Soul as Anger Wrath Fury c. Or as a violent blast or gale of Wind shall help forward the violence of the torâ—…ent and if so then him by an Enallage of the Number which is frequent is put for them But if in either of the other two senses viz. with particular respect to Sennacherib then the spirit of the Lord as with a blast onely shall puâ—… him away which was made good Isa. 37. 7 36 37. Or with more general reference to the violence of Enemies against the Church then the meaning is God shall make known himself to take their part and defend them Ps. 6. 3 4 5 and cause the Enemies to give back or put them to flight as in the margin Isa. 17. 12 13 14. and that without Power but by his Spirit alone as easie as by a puff of wind Zech. 4. 6. Again if you take this as some learned men do in a spiritual sense then it notes the suddenness of the Gospels spreading itself by the Spirit in the Ministry of the Apostles and Evangelists bearing down like a flood all that opposes it the Lord Jesus Christ being lifted up in it as a Banner or Ensign but this sense though true seems to be more forced and as it relates to temporal deliverances more genuine and natural however the prophet being
were recollecting himself in a pathetical Prosopopoeia q. d. Where is he Where am I with my former bowels that moved me to help them of old that I should now turn to be their Enemy Or Is my hand shortned that I cannot do it And so in the following verses he gives a particular description how kind he had been to them formerly the times mentioned v. 9. and thus God seems to work upon himself the days †Heb. of eternity of old Moses and his people h Or what great things he had done for them by Moses saying Where is he that * Exod. 14. 30. Jer. 2. 6. brought them up out of the sea i Here God speaks of himself as in the former clause viz. that divided the Sea for them being one of the greatest Miracles that ever God wrought for his People it is therefore frequently mentioned by way of encouragement to them when they are in sore troubles with the ‖ Or Shepherds as Psal. 77. 20. shepherd k Or Shepherds viz. Moses that brought out his People as a Shepherd doth his Flock He and Aaron are both joyned Psal. 77. 20. of his flock Where is he that * Neh. 9. 20. put his holy spirit l i. e. Those Abilities and Gifts wherewith God furnished Moses as properly proceeding from the Spirit he can do the like again and qualifie Instruments for his work within him 12 That led them by the right hand m viz. The Strength and Power that God gave to Moses expressed by the Right hand that being usually esteemed the stronger Psal. 16. 8. 20. 6. Or the Rod in his Right hand by which understand also all the wonders that he did for them in Egypt of Moses with his glorious arm n Or that Arm wherewith God gained to himself so much glory being alway present at the Assistance of Moses Deut. 4. 34. Or Moses his Right Hand led by God's glorious Arm as Parents lead their Children that God may have all the glory in the using of his Instruments * Exo. 14. 21. Josh. 3. 16. dividing the water o The Red Sea Exod. 14. 21. and also Iordan Iosh. 3. 15 16. before them to make himself an everlasting name p With reference both to his Power and Providence as respecting either his Aim and End in doing what he did or the Effect of it when it was done It got him Renown 13 That led them through the deep q Shewing that God did not dry up the shallow places but the very depth of the Sea the very Channel which is the deepest part Or between those heaps of waters that stood up as a wall on each side of them which might make it seem terrible and therefore it is ascribed to their Faith Heb. 11. 29. as an horse in the wilderness r Or Plain for so Wilderness is sometimes taken and may be here 〈◊〉 by comparing it to a Valley in the next verse viz. with as much safety as the Horse runs up and down in the plain ground Or with as much ease and tenderness as an Horse led by the Bridle not as men affrighted but soberly and orderly that they should not stumble s This may be taken Metaphorically they came to no harm Or Properly that though the Sea were but newly divided yet it was so dried that the mud as also the unevenness of the ground was not any occasion of their stumbling or their sticking in it probably so dried and smoothed by the wind that God sent as it were to prepare the way before them See Chap. 4. 3 4 5. 14 As a beast goeth down into the valley t A laden Beast goeth warily and gently down the hill or as a Beast goeth down to the vally for Grass that being a Mountainous Country or going down for going along so the word is used Isa. 38. 8. noting the evenness of their passage or alluding to their going down from the shore into that great Channel as the coming out of it is called a going up ver 11. now made through the Sea orderly and compoâ—…edly not like the Gadaren's Swine through consternation ready to break their necks for hast the spirit of the LORD u i. e. The Lord himself caused him to rest x Led them easily that they should not be over-travelled or â—…all down or come to any injury through wearâ—…ness thus 〈◊〉 〈◊〉 it chap. 31. 2. and thus God gave them rest from their enemies drowning of them in the Sea and in their safe conduct that they could not annoy or disturb them leading them till he found them a place for resting the word for 〈◊〉 and 〈◊〉 being much of a like notion Zech. 10. 6. pointing at their several rests by the way Num. 10. 33. or it may be read by way of Interrogâ—…tion as all the foregoing words and be the close of that inquiry and where is the Spirit that caused them to rest or he led them to Canaan the place of their rest so called 〈◊〉 12. 9. and Psa. 9â—… 11. so didst thou lead y The Prophet here by an Apostrople doth onely repeat the words in the name of the Jews that he had spake before ver 12. q. d. as thou didst then so maiest thou do again if thou pleasest thy people to make thy self a glorious name 15 * Deut. 26. 15. Look down from heaven z Now they or the Prophet begin to pray and expostulate with God and to argue both from the goodness of his nature and from the greatness of his works that he had done God sees every where and every thing but he is said to â—…ook down from Heaven because there is his throne whereon he siâ—…s in greatest Majesty and Splendor behold is added to note that he would not onely barely see and look on but that he would behold with regard and respect his poor people in Captivity and behold from the habitation of thy holiness a A description of heaven by a Periphrasis frequently used and explained Deâ—… 26. 15. and of thy glory Where is thy zeal b What is become of that love which of old would not leâ—… thee suffer thy people to be wronged chap. 37. 32. and thy strength c That Power of thine manifested in those valiant Acts which thou didst put forth for thy people Psa. 145 11 12. and 150. 2. see Ier. 14 9. ‖ Or the â—…titude the sounding * Jer. 31. 20. Hos. 11. 8. of thy bowels d By the sounding thereof may be understood those Sympathizing sighs and compassionate groans that proceed from the bowels when they are affected which being thought the subject of Pity are often by a Metonymy put for compassion and hence proceed those rumblings of the bowels occasioned by strong passions called yernâ—…ngs it is spoken of God after the manner of men Is all this shut up from me Thou that
thy glory c Always ministring matter of thy glorying in him or thy interest in this God shall be great honour â—…o thee or else it is the same thing with the sentence immediately before in oâ—…her words that will make thee glorious a Metonymy of the Efficlâ—…t thus he is said to give glory Psa. 84. 11. 20 Thy sun shall no more go down neither shall thy moon withdraw itself for the LORD shall be thine everlasting light and the days of thy mourning shall be ended d Literally he means the Jews mourning in Babylon but especially the uninterrupted happiness of the Church the Hebrew here for ended signifies recompensed their days of rejoicing shall abundantly recompense all their days of mourning 21 Thy people also shall be all e i. e. the greater part the word in this use hath been shewn frequently or altogether righteous compleatly righteous righteous f As this respects the Jews the sense may be they went into Captivity wicked but most of them being dead and many of the Survivours tarrying behind they that returned are said to be righteous Chap. 1. 25 26 27. and 4. 4. but Principally as it respects the Church they shall be all Saints either by profession as Paul calls them frequently Saints by calling or rather by an inherent righteousness or perfectly by the imputed righteousness of Christ see on ch 35. 8. they shall inherit the land for ever g i. e. for a long time as you have many instances and this is spoken lest that poor remnant should be afraid of being driven out again but with reference to the Church that they should for ever be continued as God's peculiar people the * Chap. 4. 2. 61. 3. See Chap. 32. 16. Mat. 15. 13. branch of my planting h put by apposition viz. Thy people being of my planting and so also the next clause the work of my bands and therefore cannot miscarry being what I shall take delight in and thus the Children of God are said to be his workmanship created in Christ Iesus Eph. 2. 10. * Chap. 29. 23. 45. 11. the work of my hands that I may be glorified i Either that I may make them glorious in being thus planted or my self glorious in thus planting them 22 A little one shall become a thousand k Though of very small beginning and contemptible yet shall greatly multiply Though the Church at first will be but a very few yet will it encrease into many thousands this plant or seed will spring up to many some understand it that many shall be converted and brought into the Church by men of very few low and mean parts however these things seem to agree better to some state of the Church here then to the state of the Church Triumphant and a small one a strong nation l If this signify not the same with the other as probably it may the word strong signifying numerous Ioâ—…l 1. 6. then we may understand it that as the former respected their number so this their strength I the LORD will hasten it in his time m viz. In due time the time that I have appointed q. d. Let not this be doubted because I have undertaken it to whom nothing is difficult when the time of the promise comes he will make hast it will be done speedily or as soon as it begins it shall hasten apace as it did in Peters Sermon 3000 in one day Acts 2. and 5000 in another Acts 4. and so soon filled the whole world and one Paul planted whole Churches as the people in Egypt increased from 70 Persons to a vast multitude CHAP. LXI 1 THe * Luke 4. 18. spirit of the LORD is upon me n As it were to accomplish that which is foretold and promised in the foregoing Chapter whereby this appears to be either the Holy-Ghost see on 1 King 18. 12. or the Spirit of Prophecy i. e. the gift of Prophecy so we are often to understand by the Spirit viz. The gifts as the Spirit upon Sampson viz. The gift of valor courage and strength see 1 Cor. 12. 4. c. Though the Prophet may speak this of himself in Person yet that it is principally understood of Christ is evident because he applieth this Text unto himself Luke 4. 18. being the first text he preached upon after his Baptism at which time the Holy Ghost did descend upon him in a visible shape of which that Iohn who Baptized him was an ocular witness Iohn 1. 32 33 and so making good the truth of this Prophecy and it is said to rest upon and dwell in him according as it is prophecied ch 11. 2. 42. 1. because the LORD hath anointed o Set me apart i e. both capacitating him with Gifts and commissionating him with Authority and yet more as it is applied to Christ a Power to make all effectual from whence he hath also the name of Messiah among the Hebrews and of Christ among the Greeks nay Christ alone among the Prophets hath obtained this name Psal. 45. 7. and the Prophet seems here to describe first who Christ is and then what are his Offices this being the usual Ceremony for the designing Persons to the Offices of Prophets Priests and Kings as hath been diverse times shewen in all which respects it doth most eminently belong to Christ so that the Prophet doth hereby intimate both the final cause of his unction viz. that he should execute these Offices to which he was anointed and the effect of it that unction being upon him as the head it would flow from thence to his members and so is an unction more peculiar to them and in a more general way it hath respect unto all the faithful 2 Cor. 1. 21 22. 1 Iohn 2. 20 27. me to preach good tidings p Being meant of Christ this relates to his Prophetical Office Literally this points at the good news that Isaiah brought of Cyrus his being raised up to bring them out of Babylon now they are become meek and humble but if it be thus taken it must be understood of his Prophecies left behind him for he died many years before the Captivity But they chiefly signify the good tidings of the Gospel that discovers Christ come in the flesh to redeem poor sinners from the Captivity of sin and Satan such as are meek and humble or afflicted as the word signifies because ordinarily afflictions make men meek and humble called also the Poor and our Saviour expresseth it by that word Luke 4. 18. To these the Gospel these good tidings are brought Mat. 11. 5. Whether by Poor you understand 1. The Gentile void of all Grace and Salvation or tenders of it till now Or 2. Properly so called indigent and needy Persons of which sort were the greatest number that followed Christ of which the reason might be because Christ preached the contempt of the World and Riches
which the Poor would therefore sooner embrace and the Rich more likely to oppose Or 3. The Poor in Spirit unto the meek he hath sent me to bind up q Now follow several particular expressions to describe the same thing that he mentioned before more generally a Metaphor taken from Chirurgions that carefully and tenderly roll up a broken bone Hos. 6. 1. and this relates to Christs Priestly Office the broken-hearted r The heart dejected and broken with sorrow I am sent to ease their pains whose Consciences are wounded with a sense of Gods wrath to proclaim liberty to the captives s Those Captives in Babylon but principally to Satan that they shall be delivered and this appertains to Christs Kingly Office whereby he proclaims liberty from the Dominion and Bondage of sin and from the Fear and Terrour of Hell See ch 42. 7. and the opening of the prison to them that are bound t i. e. Supposing them to be in chains and fetters yet they should be delivered though in the greatest bondage the further explication of these things will be found upon Luke 4. 18. Because there are some passages expresly mentioned here 2 To proclaim u To declare as it respects the Jews that their liberty is at hand the acceptable x Viz. the happy age of Gods grace either which will be grateful and welcome news to them or acceptable to God a time wherein it pleaseth him to favour them but this must be understood of a farther extent than to Babylon and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of Gods good will in that Angelical song Luke 2. 14. On the account of those good tidings which the Angel brought v. 10. 11. called so possibly from the arbitrariness and good pleasure of God having no respect to any satisfaction from man year y Not precisely as if Christ preached but one year the mistake of some Ancients mentioned and râ—…uted by Irenaeus lib. 2. ch 38. But for time indefinitely and may include the whole time of preaching the Gospel See Rom. 10. 15. which I take to be the meaning of that now 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of Iubile which was a general release proclaimed by sound of Trumpet which relates also here to the word Proclaiming Lev. 25. 10. of the LORD and the day of vengeance z Viz. on Babylon it being necessary that where God will deliver his People he should take vengeance on their enemies but mystically and principally on the enemies of his Church and the Spiritual ones chiefly viz. Satan Sin and Death of our God to comfort all that mourn a Either by reason of their sufferings or of their sins Mat. 11. 28. Or the miseries of Sion See on ch 57. 18. 3 To appoint b Supple it Viz. Comfort or Joy or else it may refer to those Accusative cases following Beauty Oyl Garments unto them that mourn in Zion c Put by a Metonymy for the Jews q. d. among the Jews and they for the Church of God or according to the Hebrew For Zion to give unto them beauty for ashes d By ashes understand whatever is most proper for days of mourning as Sackcloth sprinkled with Ashes and these ashes which were sprinkled on their heads mixing themselves with their tears would render them of a woful Aspect which was wont to be the habit of Mourners as by Beauty whatever may be beautiful or become times of rejoycing the oyl of joy for mourning e The sense is the same with the former he calls it Oyl of joy in allusion to those anointings they were wont to use in times of joy Psal. 104. 15. and also the same with what follows viz. Gladness for heaviness gladness brings forth Praise to God and it is called a Garment in allusion to their Festival Ornaments for they had Garments appropriated to their conditions some suitable to times of rejoycing and some to times of mourning or else an allusion to comely garments and the spirit of heaviness because heaviness doth oppress and debase the Spirits It is all but an elegant description of the same thing by a three-fold Antithesis the garment of praise for the spirit of heaviness that they might be called f That is that they may be so as it is usually expressed Ch 58. 12. 60. 18. they shall be acknowledged so v. 9. trees of righteousness g He ascribes Righteousness to Trees understanding thereby Persons by a Metaphor by which he means that they shall be firm solid and well rooted being by faith engrafted into Christ and bringing sorth fruit suitable to the Soil wherein they are planted that had been as dry trees see on Isa. 56. 3. viz. the Church the Vineyard of God and the hand by which they were planted as in the next words the planting of the LORD h Planted by the holy Lord who being himself holy and righteous would plant none but such which notes also their soundness and stability an allusion to that passage in Moses his Song Exod. 15. 17. that he might be glorified i Either in that glory which he should conser upon them or that glory he may expect and receive from them that so it may be evident whose handy work it was See ch 60. 21. 4 And they shall * Chap. 58. 12. build the old wasts they shall raise up the former desolations and they shall repair the wast cities the desolations of many generations k See ch 58. 12. As it is applied to Gospel times the meaning may be that Gentilism which was as a wilderness overgrown with Briars and Thorns shall be cultivated and those Cities and Provinces of the Gentiles that lay as it were wast void of all true Religion shall now by the Ministry of the Word be edified in the true worship of God 5 And strangers l Viz. Gentiles such as are not of the natural race of the Jews but Gentile Converts Or such as shall have no more then an outward profession strangers to the true work of Grace shall stand m Ready to be at thy service a like expression ch 48. 13. and feed your flocks n The Churches with the word of God and the sons of the alien o The same with strangers or their successours shall be your plowmen and your vine-dressers p As the words describe the prosperous estate of the Jews the meaning of them is that they should be in such a flourishing and prosperous condition that without their own labour they should have all inferiour offices executed either by slaves taken in War or by Persons hired for reward which they should have Riches and Wealth enough to accomplish But as they principally relate to the spiritual State of the Church so probably by Strangers we may understand Converted Gentiles with their Successors