bottom of Mount Sinai to hear and receive Gods ten Commandements from his own mouth 11 And it came to pass at the end of fourty dayes and fourty nights that the LORD gave me the two tables of stone even the tables of the covenant 12 And the LORD said unto me * Exod. 3â—… 3. Arise get thee down quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they are quickly turned aside out of the way which I commanded them they have made them a molten image 13 Furthermore the LORD spake unto me saying I have seen this people and behold it is a stiff-necked people 14 Let me alone o Stop not the course of my fury by thy intercession that I may destroy them and blot out their name from under heaven and I will make of thee a nation greater and mightier than they 15 So I turned and came down from the mount and the mount burned with fire and the two tables of the covenant were in my two hands 16 And * Exod. 32. 19. I looked and behold ye had sinned against the LORD your God and had made you a molten calf ye had turned aside quickly out of the way which the LORD had commanded you 17 And I took the two tables and cast them out of my two hands and brake them before your eyes p Not by an unbridled passion but in zeal for Gods honour and by the direction of Gods spirit to signifie to the people that the covenant between God and them contained in those tables was broken and made void and they were now quite cast out of Gods favour and could expect nothing from him but fiery indignation and severe justice See on Exod. 32. 19. 18 And * Psa. 106. 23. I fell down q In way of humiliation and supplication on your behalf before the LORD as at the first forty dayes and forty nights I did neither eat bread nor drink water because of all your sins which ye sinned in doing wickedly in the sight of the LORD to provoke him to anger 19 For I was afraid of the anger and hot displeasure wherewith the LORD was wroth against you to destroy you But the LORD hearkned unto me at that time also 20 And the LORD was very angry with Aaron r Though he was onely accessary as being perswaded and in a manner compelled to comply with your desire to have destroyed him And I prayed for Aaron also the same time 21 And * Exod. 32. 20. I took your sin s i. e. The object and matter of your sin as sin is taken Isa. 31. 7. the calf which ye had made and burnt it with fire and stamped it and ground it very small even until it was as small as dust and I cast the dust thereof into the brook t That there might be no monument or remembrance of it left that descended out of the mount 22 And at * Num. 11. 1 3. Taberah and at * Exod. 17. 7. Massa and at * Num. 11. 34. Kibroth-hattaavah ye provoked the LORD to wrath 23 Likewise * Num. 13. 3. when the LORD sent you from Kadesh-barnea saying Go up and possess the land which I have given you then ye rebelled against the commandment of the LORD your God and ye believed him not nor hearkned to his voice 24 Ye have been rebellious against the LORD from the day that I knew you 25 Thus I fell down before the LORD forty dayes and forty nights u The same mentioned before v. 18. as appears 1. By comparing this with Exodus where this History is more fully related and where this is said to be done twice onely 2. By the occasion and matter of Moses his prayer here following which is the same with the former 3. By the words here following as I fell down at first which shew that this was the second time of his so doing as I fell down * Ver. 18. at the first because the LORD had said he would destroy you 26 I prayed therefore unto the LORD and said O LORD God destroy not thy people and thine inheritance which thou hast redeemed through thy greatness x i. e. Through the greatness of thy power which appeared most eminently in that work as is noted v. 29. which thou hast brought forth out of Egypt with a mighty hand 27 Remember thy servants y i. e. The promise made and sworn to thy servants which was mentioned above v. 5. Abraham Isaac and Jacob look not unto the stubborness of this people nor to their wickedness nor to their sin 28 Lest the land whence thou broughtest us out say * Num. 14. 15. Because the LORD was not able to bring them into the land which he promised them and because he hated them he hath brought them out to slay them in the wilderness 29 Yet they are thy people z Whom thou hast chosen to thy self out of all mankind and publickly owned them for thine and hast purchased and redeemed them from the Egyptians and thine inheritance which thou broughtest out by thy mighty power and by thy stretched-out arm CHAP. X. 1 AT that time a When God was newly appeased by my intercession the LORD said unto me * Exod. 34. 1. Hew thee two tables of stone like unto the first and come up unto me into the mount and make thee an ark of wood b Either a temporary Ark for this use till the other was finished or the famous Ark as may seem by comparing this with v. 5. It is not evident in what order these things were done nor is it strange if Moses in this short and general relation neglect the order of time as being nothing to his present purpose 2 And I will write on the tables the words that were in the first tables which thou brakest and thou shalt put them in the ark 3 And I made an ark of * Exod. 25. 1 10. Shittim wood and hewed two tables of stone like unto the first and went up into the mount having the two tables in mine hand 4 And * Exod. 34. â—… he wrote on the tables according to the first writing the ten †Heb. 〈◊〉 commandments which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly and the LORD gave them unto me 5 And I turned my self and came down from the mount and put the tables in the ark which I had made and there they be as the LORD commanded me 6 And the children of Israel took their journey c This following History comes in manifestly by way of parenthesis as may appear from ver 10. where he returns to his former discourse and it seems to be here inserted Either 1. Because the Priests and Levites here mentioned were the Guardians and Keepers of the Ark and Tables here mentioned
4. That by his very outward Habit he might Represent Elias in whose Spirit and Power he came and he said It is Elijah the Tishbite 9 Then the king sent unto him a captain of fifty with his fifty and he went up to him and behold he sat on the top of an hill and he spake unto him Thou man of God k So he calls him in way of Scorn and Contempt q. d. Thou that vauntest as if thou wast more than a meer Man the king hath said Come down l The King Commands thee to come 〈◊〉 him which if thou refusest I am here to carry thee to him by Force 10 And Elijah answered and said unto the captain of fifty If I be a man of God then let fire come down from heaven and consume thee and thy fifty m Which desire did not proceed from a carnal and malicious Passion but from a pure Zeal to vindicate God's Name and Honour which was so horribly abused and from the motion of God's Spirit as is evident from God's miraculous Answer to his desire And therefore Christ doth not condemn this Fact of Elias but onely reproves his Disciples for their perverse Imitation of it from another Spirit and Principle and in a more unseasonable time Luke 9. 54 55. And there came down fire from heaven and consumed him and his fifty 11 Again also he sent unto him another captain of fifty with his fifty and he answered and said unto him O man of God Thus hath the king said Come down quickly n Wherein he discovers more Petulancy and Impudence than the former and shews how little he was moved or affrighted by the former Example 12 And Elijah answered and said unto them If I be a man of God let fire come down from heaven and consume thee and thy fiâ—…ty And the fire of God came down from heaven and consumed him and his fifty 13 ¶ And he sent again a captain of the third fifty with his fifty and the third captain of fifty went up and came and ‡ Heb. bowed fell on his knees before Elijah and ‡ Heb. prayed unto him besought him o Expressing both Reverence to his Person and a belief of his Power and a Dread of God's Judgments and said unto him O man of God I pray thee let my life and the life of these fifty thy servants be precious in thy sight 14 Behold there came fire down from heaven and burnt up the two captains of the former fifties with their fifties therefore let my life now be precious in thy fight 15 And the angel of the LORD said unto Elijah Go down with him be not afraid of him And he arose and went down with him unto the king p Not fearing the rage of the King nor of Iezabel nor of all their Forces Wherein he gives an eminent Example of his Faith and Obedience and withal of his growth in Grace since that time that he fled for fear of Iezabel 1 King 19. 3. 16 And he said unto him q To his very Face Nor durst the King lay hands upon him being daunted with the Prophets presence and great courage and confidence and affrighted by the late dreadful Evidence of his Power with God and over Men and withal struck with a Divine and extraordinary Terror Thus saith the LORD Forasmuch as thou hast sent messengers to inquire of Baal zebub the god of Ekron is it not because there is no God in Israel to inquire of his word therefore thou shalt not come down off that bed on which thou art gone up but shalt surely die 17 ¶ So he died according to the word of the LORD which Elijah had spoken and Jehoram r His Brother Chap. 3. 1. for he had no son to Succeed him as it here follows reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah s Other Passages of Scripture seem to close with this as that Ahaziah who reigned but two years begun his Reign in Iehoshaphats seventeenth year 1 King 22. 51. and therefore this Iehoram must begin his Reign in Iehoshaphats Nineteenth Year and therefore before the Reign of Iehoram Iehoshaphat's Son and that Iehoram the son of Iehoshaphat began to reign in the fifth year of Ioram Ahabs son 2 King 8. 16. Answ. These difficulties are easily resolved by this consideration That it was an usual Practise among Kings in former Ages to make their Sons sometimes their Viceroys and Deputies in the Administration of the Kingdom and sometimes formally Kings in Conjunction with themselves and whilst they lived whereof there are instances both in Prophane History among the Persians Greeks and Romans and in the Sacred Scripture as in David 1 Chron. 23. 1. and 29. 22. in Uzziah 2 Chron. 26. 21. and to come close to the point in Iehoshaphat 2. King 8. 16. who in his Seventeenth year when he went to Ahab and with him to Ramoth-Gilead appointed his Son Iehoram his Vice-roy and in case of his Death his Successor In the Second Year from that time when Iehoram was thus made Vice-King in his Fathers stead and absence this Iehoram Ahab's son began to Reign and in the fifth year of the reign of this Ioram son of Ahab which was about the Twenty fourth Year of Iehoshaphat's Reign Iehoram the son of Iehoshaphat was formerly made king of Iudah together with his Father or whilest Iehoshaphat lived and was king of Iudah also And â—…o all the places agree To which some add that this Verse or this part of it wherein the difficulty consists is wanting in some ancient Copies and is omitted by the LXX Interpreters which is far more prudent and pious to grant than upon such Chronological difficulties to question the Truth and Divinity of the Holy Scriptures because he had no son 18 Now the rest of the acts of Ahaziah which he did are they not written in the book of the chronicles of the kings of Israel CHAP. II. AND it came to pass when the LORD would take up Elijah into heaven by a whirlwind that Elijah went with Elisha from Gilgal a This he desires Either 1. That he being left alone might better prepare himself for his great Change Or 2. Out of his Humility and Modesty he desired no Witnesses of his Glorious Removal and no Fame and Glory from it Or 3. Out of Indulgence to Elisha that he might not be overwhelmed with Grief at so sad a sight Or 4. That he might trie his Love and whet his desire to accompany him it being highly convenient for God's honour and the Churches good which Elijah sought above all things that there should be Witnesses of so glorious a Translation 2 And Elijah said unto Elisha Tarry here I pray thee for the LORD hath sent me to Bethel b Which was truth but not the whole truth for he was to go a far longer Journey But he was first to go
of both these Holy places God appeared and put forth such Acts of his Power as might justly terrifie his Enemies the God of Israel is he that giveth strength and power unto his people f The strength which the Kingdom of Israel now hath is not to be ascribed to my Valour or Conduct nor to the Courage or numbers of the People nor to that happy Union now made and Established among all the Tribes but onely to the might and Grace of God blessed be God PSAL. LXIX To the chief musician upon Shoshannim a Psalm of David This Psalm of David Consists of his Complaints and servent Prayers and Comfortable predictions of his Deliverance and of the Ruin of his Enemies But the Condition of this Psalm is like that of divers others wherein although the Matter or Substance of it agree in some sort to David yet there are some singular passages which he delivers with a particular Respect unto Christ of whom he was an Eminent Type and upon whom his Thoughts were much and often fixed and of whom they are more fitly and fully understood and therefore they are justly applied to him in the New Testament as we shall see 1 SAve me O God for * Jon. 2. 5. the waters a i. e. Tribulations which are oft expressed by waters as hath been observed are come in unto my soul b i. e. To my Vital parts so that I am ready to be choaked with them My Soul is exceeding sorrowful even unto Death 2 * Ver. 14. I sink in †Heb. the Mire of death deep mire c Heb. In the Mire of the deep Waters I am not in the Shallows or nigh the Bank but in the middle and deepest Parts and in the very Mire which is at the bottom of the Waters where there is no standing d No firm and sure footing but I sink in deeper and deeper and without thy speedy and Almighty help shall be overwhelmed and destroyed I am come into †Heb. depth of Waters deep waters where * Psal. 18. 4. the floods overflow me 3 I am weary of my crying e I have Prayed and Cryed to God long and servently and yet God seems to neglect and forsake me my throat is dried f With loud and frequent Cryes mine eyes fail g With looking to God for that Assistance which he hath Promised and I Confidently expected but in Vain while I wait for my God 4 They that * Joh. 15. 25. hate me without a cause g are more than the hairs of mine head they that would destroy me being mine enemies wrongfully are mighty then I restored that which I took not away h Without any injury or occasion given them by me i Either because they uniustly and violently forced me to it Or because I was willing to do it to my own wrong for Peace lâ—…ke By this one kind of Wrong he understands all those Injuries and Violences which they Practised against him 5 O God thou knowest my foolishness and my †Heb. 〈◊〉 sins are not hid from thee e. i This is added Either 1. As a Proof of his Innocency which he had now asserted by way of appeal to God do thou O Lord Judge between me and them whether I be Guilty of those Follies and Sins which they lay to my Charge And such Appeals indeed David useth Psal. 7. 3 4. and elsewhere But then they are delivered in form of a Supposition and not a positive Assertion as this is Or rather 2. As an Exception to what he last said But O Lord although I have been innocent to mine Enemies and have given them no cause to Hate or Persecute me as they do yet I must Confess I am guilty of many Sins and Follies against thee and have given thee just Cause to punish me and to give me up into their Hands and to deny or delay thine Help unto me By Foolishness he means Sin as he explains it which is commonly so called in Scripture Or by his Foolishness he means lesser sins Commited through Ignorance or Inconsiderateness and by sins those of a grosser Nature 6 Let not them that wait on thee f i. e. Thy Godly people who relye upon thy Promises which thou hast made to all thine in General and to me in a special manner wherein they also are concerned O LORD GOD of hosts be ashamed g i. e. Frustrated of their just Hopes which will make them ashamed Either to look up upon God or to look upon their Enemies when they shall Reproach them for their Confidence in God for my sake h Either 1. For the sake of my sins last mentioned let not all Good men suffer for my sins Or 2. Because of my sad Disappointments For if they see me Rejected and forsaken of God whom they have esteemed a great example of Faith and Prayer and all Vertue and Piety they will be exceedingly discouraged by this Example which will tend much to thy Dishonour and disservice let not those that seek thee be confounded for my sake O God of Israel 7 Because for thy sake i For my trust is in thy Promise and Obedience to thy Commands and Zeal for thy Glory and against all Wickedness All which they turn into matter of Derision and Reproach I have born reproach shame hath covered my face k In which mans Majesty and Glory is most Evident which I am in a manner ashamed to shew amongst men 8 I * Psal. 31. 11. am become a stranger unto my brethen and an alien unto my Mothers children l My nearest Kinsmen estranged themselves from me Partly out of Fear left they should be involved in my sufferings and Chiefly out of dislike of his Piety and excessive Zeal in Religion as it here follows 9 * Psal. 119. 139. Ioh. 2. 17. For m This is the Reason of that Alienation of my brethren and others from me because there is a vast difference and contrarity in our Tempers They mind not the concerns of God and of Religion but are wholly intent upon Wealth and Honour and Worldly greatness the zeal of thine house n That servent Passion which I have for thy House and Service and Glory and People hath eaten me up o Exhausted and wasted my natural Moisture and Vital Spirits which is oft effected by Grief and Anger and servent Love and Desire of which Passions Zeal is Composed * Rom. 15. 3. and the reproaches of them that reproached thee p That speak Contemptuously or Wickedly of thy Name or Providence or Truth or Worship and Service are fallen upon me q Either 1. By imputation They reflect upon me because I am engaged in the defence of thy Cause and Glory which wicked men oppose and despise and therefore must needs suffer in it and with it Or 2. By Choice and Affection I have been as deeply
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
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
Jordan and I sware to him by the LORD saying * 2 Sam. 19. 23. I will not put thee to death with the sword a Quest. How then could David Lawfully engage Solomon to punish him for it And did David upon his death-bed beaâ—… malice against Shimei Ans. First David was not a private person who might remit such offences without any inconvenience but a publick Magistrate who for the honour and maintenance of Goverment was obliged to punish such insolent and opprobrious Speeches if the necessity of his Affairs had not then engaged him to pass it by Otherwise it appears from divers passages of the Psalms and of this History how free David was from a rancorous and revengeful spirit even towards his Enemies Secondly The following advice is not contrary to David's Oath both because that was onely personal that David would not kill him either at that time as Abishai desired him or whilst he lived and did not oblige his Successors and especially because it was not David's mind that Shimei should be put to death for that fault as is evident for then there was no need of Solomon's Wisdom to find out an occasion but onely of his Justice to punish him for the old crime but for some other competent crime which Solomon's Wisdom narrowly prying into all his actions would easily find out And if the condition which Solomon imposed upon Shimei v. 36 37. seem hard it must be remembred that David onely Swore that he would Pardon him as to life but not that he would exempt him from all punishment or consinement 9 Now therefore hold him not guiltless b Though I have desired his life do not treat him as an innocent Person neither let him go wholly unpunished for thou art a wise man c And therefore wiltst easily find out just occasions to chastise him especially considering his perverse and wicked disposition and knowest what thou oughtest to do unto him d How to punish him not without just cause and yet without any violation of my Oath or reflection upon me or upon Religion for my or thy sake but his hoar head bring thou down to the grave with blood e i. e. With the effusion of his blood with a bloody or violent death 10 * Act. 2. 2â—… and 13. 36. So David slept with his fathers f See of this Phrase Deut. 31. 16. 1 King 1. 21. and was buried in the city of David g i. e. In that part of Ierusalem which was called by his name because he took it from the Iebusites See 2 Sam. 5. 7. 1 Chron. 11. 5. 2 Chron. 5. 2. 11 And the days that David * 2 Sam. 5. 1 Chr. 25. 26 27. reigned over Israel were forty years seven years h More precisely 7 Years and 6 Months 2 Sam. 5. 5. but smaller sums are oft neglected in Scripture-computations reigned he in Hebron and thirty and threee years reigned he in Jerusalem 12 ¶ * 1 Chron. 29. 23. 2 Chron. 1 Then sate Solomon upon the throne of David his father and his kingdom was established greatly i Being settled upon him with universal consent and approbation and with the hearty affections of his People which all Wise men know to be a Prince's best and surest Establishment 13 ¶ And Adonijah the son of Haggith came to Bathsheba the mother of Solomon and she said Comest thou peaceably k Or with some Evil design upon me or my Son which she might well surmise knowing his ambition and envy at Solomon and his hatred against her as the chief occasion of his dejection and he said Peaceably 14 He said moreover I have somewhat to say unto thee And she said Say on 15 And he said Thou knowest that the kingdom was mine l Both by Birthright and by actual Inauguration It seems he could not yet forget his pretence to the Crown noâ—… his ambition for it but continues his claim Which it seems Solomon did apprehend and resent though Bathsheba did not the Wives and Concubines of the late King being reputed to appertain to the Successor See 2 Sam. 12. 8. and that all Israel set their faces on me that I should reign m They looked upon me as their King and David's Successor expecting that David should confirm my Election howbeit the kingdom is turned about n Translated from me to him by the vicissitude of human affairs and the changeable humour of the people and is become my brothers for * 1 〈◊〉 and 2â—… 5. it was his from the LORD o Either First By Gods Providence so disposing David's mind and the Peoples hearts Or rather Secondly By Gods appointment and particular designation wherein he would seem to acquiesce Which he mentions not that he made any Conscience of it or had any regard to it but onely that by this pretence he might deceive both her and Solomon as if he were far from any design of Usurping the Kingdom 16 And now I ask one petition of thee ‡ Heb. 〈◊〉 not away my face deny me not p Heb. do not turn away my face i. e. do not send me out of thy presence sad or ashamed Compare 2 Chron. 6. 42. Psal. 132. 10. And she said unto him Say on 17 And he said Speak I pray thee unto Solomon the king for he will not ‡ Heb. 〈◊〉 away my 〈◊〉 say thee nay that he give me Abishag the 〈◊〉 to wise q Which though it was against a positive Law of God Levit. 18. 7. yet either Adonisah might be ignorant of it being a man more studied in the Affairs of the Court than in the Book of God or might think her not concerned in it because David knew her not Chap. 1. 4. 18 And Bath-sheba said Well I will speak for thee unto the king 19 ¶ Bath sheba therefore went unto king Solomon to speak unto him for Adonijah and the king rose up to meet her and bowed himself unto her and sat down on his throne and caused a ‡ 〈◊〉 〈◊〉 〈◊〉 seat to be set for the kings mother and she sat on his right hand r The most honourable Place next to the King 's See â—… Chron. 18. 18. Neh. 8. 4. Psal. 45. 9. Mat. 20. 21. 20 Then she said I desire one small petition s So she esteemed it because she did not perceive his Design in it and as for that Law Levit. 18. 7. the might apprehend that because David knew her not it was onely a Contract for Marriage and therefore no impediment of her Marriage to any other after his Death which also is the Opinion of some of the late Learned Hebrew Doctors of thee I pray thee say me not nay and the king said unto her Ask on my mother for I will not say thee nay t Supposing thy Request be but small as thou sayst it is and not unlawful nor injurious to my self or
to walk after the LORD and to keep his commandments and his testimonies and his statutes with all their heart and all their soul to perform the words of this covenant that were written in this book and all the people stood to the covenant e To wit as to the taking of it they declared their consent to it and their concurrence with the King in that act which possibly they did by standing upright as the King himself stood when he took it 4 And the king commanded Hilkiah the high priest and the priests of the second order f Either those two who were next in degree to the High-Priest and in case of his sickness were to manage his work Of whom see 2 Sâ—…m S. 17. or the heads of the â—…4 courses which David had appointed 1 Câ—…r 25. and the keepers of the door g See above on chap. 22. 4. to bring forth h i. e. To take care that they should be brought forth out of the temple of the LORD all the vessels that were made for Baal and for the grove i i. e. The image of the grove of which see on chap. 21. 7. it being most frequent to call Images by the names of the persons or things which they represent and for all the host of heaven and he burnt them without Jerusalem in the fields of Kidron k i. e. Adioyning to the brook of Kidron and carried the ashes of them unto Beth-el l Partly to shew his abhorrency of them and that he would not give the Ashes of them a place in his Kingdom and partly to pollute and disgrace that place which had been the Chief Seat and Throne of Idolatry 5 And he ‡ Heb. caused to â—…ease put down the ‡ Heb. Chemarim idolatrous priests m Heb. the Chemarim which were Ministers of Idols Hos. 10. 5. distinct from the Priests Zeph. 1. 4. Possibly they were the highest rank of Priests because they are here employed in the highest work which was to burn Incense whom the kings of Judah had ordained to burn in cense in the high places in the cities of Judah and in the places round about Jerusalem them also that burnt incense unto Paal n A particular god of greatest esteem with them so called though elsewhere the name of Baal is common to all false gods to the sun and to the moon and to the ‖ Or twelve signs or constellations planets and to all the host of heaven 6 And he brought out the * Chap. 21. 7. grove o See on ver 4. from the house of the LORD without Jerusalem unto the brook Kidron and burnt it at the brook Kidron and stampt it small to powder and cast the powder thereof upon the graves of the children of the people p i. e. Of the common people whose Graves were made together in some common place which was generally accounted very impure and contemptible and therefore a sit place for this â—…ilth to be thrown into Or of Bastards who are oft called the children of the people who as they had this brand of infamy laid upon them that they might not enter into the congrigation of the Lord Deut. 23. 2. so possibly they were exposed to this further Ignominy to be buried in a peculiar and in the most infamous place Or rather as it is in the Hebrew of that people i. e. those Idolatrous people as it is explained 2 Chr. 34. 4. and here sufficiently implied in this and the foregoing Verse 7 And he brake down the houses of the sodomites q Wherein some Males prostituted their Bodies to the Lusts of others which abominable practise was both a punishment of Idolatry Rom. 1. 23 24 27. and a part of Idol-worship this being done to the honour of some of their Idols and by the appointment and instigation of those impure and diabolical spirits which were worshipped in their Idols See 1 King 14. 24. and 15. 12. and 22. 46. that were by the house of the LORD where the women wove ‡ Heb. houses hangings r Or curtains either to draw before the Idol or Idols which were worshiped in the Grove to preserve them from defilement or to gain more reverence for them or which were set up in the Grove that the abominable filthiness last mentioned might be committed within them Or garments for the service of the Grove for the Idols or the Priests belonging to them Heb. houses i. e. either little Chappels made of woven work like those which were made of Silver Act. 19. 24. within which there were some representations of their Grove-Idols or rather Tents made of those Curtains for the use above-mentioned for the grove s Or for Asherah an Idol so called as was noted before 8 And he brought all the priests t To wit belonging to the high-places here following whether such as worshipped Idols or rather such as worshipped God in those forbidden places Deut. 12. 11. as may be gathered from the following Verse out of the cities of Judah and defiled the high places u By burning dead mens Bones upon them as ver 14 16 20. or by putting them to some other unclean or filthy use where the priests had burnt incense from Geba x The Northern border of the Kingdom of Iudah Of which see Jos. 18. 24. 1 Kin. 15. 22. to Beersheba y Which was the Southern border See Gen. 21. 31. 〈◊〉 20. 1. i. e. from one end to the other and brake down the high places of the gates z Which were erected by the Gates of the City here mentioned into the honour of their Tutelary gods which after the manner of the Heathen they owned for the Protectors of their City and Habitations that were in the entring in of the gate of Joshua the governour of the city a This circumstance is noted to shew Iosiah's great zeal and impartiality in rooting out all monuments of Idolatry without any respect unto those great persons who were concerned in them or affected to them which were on a mans left hand at the gate of the city 9 Nevertheless the priests of the high places b Which Worshipped the True God there came not up to the altar of the LORD in Jerusalem c i. e. Were not suffered to come thither to the exercise of their Priestly function as a just punishment for the corruption of Gods Worship and the transgression of so plain and positive a Law of God Deut. 12. 11. which was much worse in them who had more knowledge to discern Gods mind therein and more obligations to observe it and to ingage others to the observation of it Compare Ezek. 44. 10. but they did eat of the unleavened bread d i. e. Of the Meat-Offerings allotted to the Priests wherein there was to be no Leaven Lev. 2. 4 5 10 11. and consequently of other Provisions belonging to the Priests
Lord awaked as one out of sleep m For God by giving up not onely his people but his Ark to the contempt and insolency of the Philistins might seem to be asleep and insensible of his own honour and interest till by a sudden and unexpected blow he convinced his enemies of the contrary and like a mighty man that shouteth by reason of wine m Whose spirit and courage is revived and inflamed by a liberal draught of generous wine Which comparison is no more injurious to the Divine Majesty than that of a thiefs coming in the night to which Christ's second coming is compared 1 Thess. 5. 2. 66 And * 1 Sam. 5. 6. and 6. 4. he smote his enemies in the hinder parts n With the Disease of the Emerods which was both painful and shameful he put them to a perpetual reproach o He caused them to perpetuate their own reproach by sending back the Ark of God with their golden Emerods the lasting monuments of their shame 67 Moreover p And as he smotâ—… his enemies for their sins so he punished his own people for the same cause he refused the tabernacle of Joseph q Either 1. He rejected the Kingdom of the ten tribes whereof Ephraim was the Head But this Psalm reacheth not so far as the erection of that Kingdom Or rather 2. He would not have his Ark to abide longer in the Tabernacle of Shiloh which was in the Tribe of Ioseph or Ephraim See 1 Sam. 6. 12. and 7. 1 2. Ier. 7. 12 14 and 26. 6 9. and chose not the tribe of Ephraim r The same thing repeated in other words after the manner 68 But chose the tribe of Judah s Either 1. For the seat of the Kingdom Or rather 2. For the seat of the Ark and of God's Worship Obj. Ierusalem was in the Tribe of Benjamin Jos. 18 27 Ans. 1. It was so in part and part of it was in Iudah as appears from Ios. 15. 63. To which Tribe Zion belonged by special reason because David the Head of that Tribe conquered and took it 2. Benjamin after the division of the two Kingdoms was incorporated with Iudah and is oft comprehended under the name of Iudah the mount Zion which he loved 69 And he built his sanctuary t The Temple by Solomon like high palaces u Magnificently and gloriously like the earth which he hath †Heb. â—…ounded established for ever x Not now to be removed from place to place as the Tabernacle was but as a fixed place for the Arks perpetual residence unless the people by their Apostacy should cause its removal 70 * â—… Sam. 16. 11. â—… Sam. 7. 8. He chose David also his servant and took him from the sheep-fold 71 †Seb. from afâ—… From following the ewes great with young y By which employment he was inured to that care and diligence and self-denial which is necessary in a King or Governor and instructed to rule his people with all gentleness and tenderness he brought him * â—… Sam. 5. 2 1 Chr. 11. 2. to feed Jacob his people and Israel his inheritance 72 So he fed them according to the integrity of his heart and guided them by the skilfulness of his hands z He commends David for the now necessary ingredients of a good Prince 1. Integrity whereby he sincerely sought the good and welfare of his people avoiding and abhorring or those counsels and courses which were contrary thereunto 2. Skillfulness whereby he managed all the publick affairs with singular prudence which is here ascribed to his hands not because it was seated in them but because it was acted and discovered by them and appeared in all his actions or administrations PSAL. LXXIX The ARGUMENT This Psalm was doubtless composed upon the sad occasion of the destruction of Judaea and Jerusalem either by Antiochus or rather by the Chaldaeans as may be gathered from 1 Macc. 7. 16 7. where in the relation of the persecution of Antiochus the second and third Verses of this Psalm are cited A Psalm ‖ Or â—…or Asaph of Asaph 1 O God the heathen are come a As Invaders and Conquerors unto thine inheritance b Into Canaan and Iudaea which thou didst chuse for thine inheritance * â—…al 74. 5. thy holy temple have they defiled c By entring into it and touching and carrying away its holy Vessels and shedding blood in it and burning of it they have laid Jerusalem on heaps d Made of the ruines of those goodly houses which they burned or threw down 2 The dead bodies of thy servants e Either 1. Of thy faithful and holy servants whom they used as cruelly as the worst of the people Or 2. Of the Jews whom though the generality of them were very wicked he calleth God's Servants and Saints because they were all such by profession and some of them were really such and the Chaldaeans did never know nor regard those that were so but promiscuously destroyed all that came in their way have they given to be meat unto the fowls of heaven f By casting them out like dung upon the face of the earth and not suffering any to bury them the flesh of thy saints unto the beasts of the earth 3 Their blood they shed like water g Plentifully and contemptuously valuing it no more than common water round about Jerusalem * Psal. 141. 7. Jer. 14. 16. and 16. 4. and there was none to bury them h Because their friends who should have done it were either slain or fled or were not permitted or durst not undertake to perform that Office to them 4 * Psal. 44. 13. We are become a reproach to our neighbours a scorn and derision to them that are round about us i We who were their terrour and scourge are now neither feared nor pityed but become the matter of their scoffs and reproaches See Psal. 80. 6. and 137. 7. Ezek. 35 2 12 c. 5 * Psal. 89. 46. How long LORD wilt thou be angry for ever shall thy jealousie burn like fire 6 * Jer. 1â—… 25. Pour out thy wrath upon the heathen k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them that have not known thee and upon the kingdoms that have not called upon thy name k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them
shew of helping yet is not onely unhelpful to a Man for chewing his Meat but also troublesome and painful and as a Foot out of Joynt doth not help but hinder and pain him that attempts to walk upon it 20 As he that taketh away a garment in cold weather y When it is most seasonable and necessary and as vinegar upon nitre z Which dissolves the Nitre and makes it useless and ineffectual so is he a He is no less absurd and impertinent that singeth songs to an heavy heart b Whose grief is not relieved but increased by it as common experience sheweth and divers learned Authors have observed 21 * 〈◊〉 23. 4. 〈◊〉 5. 44. 〈◊〉 12. 20. If thine enemy be hungry give him Bread c By Bread and Water he understands all things necessary for his subsistence to eat and if he be thirsty give him water to drink 22 For d Understand in so doing which words are expressed Rom 12. 20. where this Text is quoted thou shalt heap * 〈◊〉 11. 6. 〈◊〉 10. coals of fire upon his head c Either 1. in a bad sense Thou shalt hereby aggravate his sin and occasion a more speedy and grievous vengeance from God which like fire from Heaven shall fall upon his Head and consume him Not that he persuades him to do a kindness with an evil intent with an expectation or desire or design of bringing God's wrath upon him but onely he foretels what would happen and dissuades him from taking vengeance and provokes him to kindness instead of it because vengeance is God's peculiar work which he will certainly inflict upon such Persons which argument is used to that very purpose by St. Paul Rom. 12. 19. Or 2. in a good sense Thou shalt melt him into repentance and inflame him with love and kindness to thee for so unexpected and undeserved a favour he shall be as neartily grieved and tormented with the Thoughts of his vile and wicked carriage to thee as a Man would â—…e that had burning Coals of Fire heaped upon his Head But if these Coals of Fire do not melt him but still he hardens his Heart against thee they will consume him Thus either by the one or by the other way thou shall be secured and deliverd from him The Metaphor may seem to be taken from Founders who melt the hardest Metals by heaping Coals of Fire upon them And the Head may be here mentioned rather than any other part because in Scripture Phrase both Blessings and Curses are said to fall upon mens Heads i. e. upon them heads being frequently put for Persons and the LORD shall reward thee f Thy charity to him shall be fully recompensed to thee if not by him yet by God which is far better 23 * 〈◊〉 37. 22. ‖ 〈◊〉 〈◊〉 northâ—… bringeth 〈◊〉 so 〈◊〉 backâ—… tongue 〈◊〉 counâ—… The North-wind driveth away rain so doth an angry countenance g In the hearer who by his countenance sheweth his dislike of such Persons and practices a backbiting tongue h Heb. a secret Tongue which privily slandereth his Neighbour as it is expressed Psal. 101. 5. and as the manner of Back-biters is But this Verse is otherwise rendred in the Margent and by diverse others The North Wind bringeth forth as this Verb properly and most frequently signifies and as it is rendred by all the Ancient Interpreters and by many others Rain which it doth in Iudea because the Sea lies Norward as well as Westward from it as also in Africa as Aristotle observes though it drive away Rain in Countries of another situation so doth a backbiting Tongue cause an angry Countenance it causeth much anger and mischief both to the Person slandered and to the slanderer and to other Persons who may be concerned with or for either of them as is manifest from common experience 24 * 〈◊〉 19. 13. 〈◊〉 8. 19. It is better to dwell in a corner of the house top than with a brawling woman and in a wide house 25 As cold waters to a thirsty soul so is good news from a far countrey i Because it comes thither more rarely and difficultly after it hath been long expected and earnestly desired all which circumstances make it more acceptable 26 A righteous man falling down k Either 1. into sin So the sense is When a just Man is either allured or terrified into any sinful practice before wicked men or into any base and servile compliance with their Lusts he who by his excellent counsels was like a Fountain or well of life as his Mouth is called Prov. 10. 11. sending forth refreshing streams for the benefit of many is now corrupted and rendered unserviceable Or rather 2. into misery of which kind of falling this word is constantly used and never to my remembrance of falling into sin And so the sense is this When righteous men are oppressed and devoured by the wicked the state of that Commonwealth is as deplorable as if the publick Fountains from whence all the People fetch their Water were corrupted and it is a sign that the Fountains of Justice are poisoned before the wicked is as a troubled fountain and a corrupt spring 27 * It is not good l To wit for the health of the Body to eat much honey so for men m Which words are easily understood both out of the foregoing clause where the Honey is supposed to be eaten by men and out of the following words which are evidently meant of them Vers. 16. to search their own glory n Industriously to seek for honour and applause from men is not glory o Is not onely sinful but shameful also and a sign of a vain and mean spirit The Negative Particle not is here understood out of the former part of the Verse as it is Psal. 1. 5. 9. 18. 28 * Ch. 16. 32. He that hath no rule over his own spirit p Over his passions and especially his anger which is signified by this word Prov. 16. 2. Eccles. 10. 4. is like a city that is broken down and without walls q Exposeth himself to manifold dangers and mischiefs CHAP. XXVI 1 AS snow in summer and as rain in harvest a Unbecoming and unseasonable so honour is not seemly for a fool b Because he neither deserves it nor knows how to use it but his folly is both increased and publickly manifested by it 2 As the bird by wandring c From place to place by its perpetual restlesness it secures it self from the Fowler that he cannot shoot at it nor spread his Net over it as the swallow by flying so the curse causless shall not come d. f To wit upon the innocent Person but he shall escape from it like a Bird c. 3 * Ps. 32. 9. Ch. 10. 13 A whip for the horse a bridle e Which was
blows Compare Prov. 19. 29. for though he understand x Though he know thy mind and words and his own duty he will not answer y Either by words expressing his readiness or by deeds speedily and chearfully performing thy commands but will neglect his duty pretending that he did not hear or understand thee 20 Seest thou a man that is hasty ‖ Or 〈◊〉 〈◊〉 matters in his words z Or rather in his Business who is rash and heady in the management of his affairs there is more hope of a fool a Who is sensible of his folly and willing to hearken to the advice of others as this word is used Ch. 26. 12. though commonly it be meant of a wilful and wicked fool than of him b Because he is self confident and neither considers things seriously within himself nor seeks counsel from the wise 21 He that delicately bringeth up his servant c Allowing him too much freedom and familiarity and delicious fare from a child shall have him become his son d Will find him at last grow insolent and presumptuous and forgetful of his servile condition at the length 22 * Ch. 15. 18. 26. 21. An angry man stirreth up strife and a furious man aboundeth in transgression e Is by his passion easily transported into grievous and manifold sins against God and others and himself as swearing and cursing and violence yea somtimes even to murder 23 * Job 22. 29. Ch. 15. 33. 18. 12. Matt. 23. 12. Luk. 14. 11. 18. 14. Jam. 4. 6 10. 1 Pet. 5. 5. A mans pride shall bring him low f Because both God and Man conspire against him and abhor him but honour shall uphold the humble in spirit g Or as others render it without any difference in the sense the humble in Spirit shall hold their honour shall be honoured by God and men Thus honour like a shadow flees from them that pursue it and follows them who flee from it 24 Whoso is partner with a thief h By receiving a share of the stolen Goods upon condition of his concealment of the theft hateth his own soul i He carrieth himself towards it as if he hated it he woundeth and destroyeth it he heareth cursing k He heareth the voice of swearing as is said Levit. 5. 1. the Oath given to him by a Judge adjuring him and other suspected Persons to give information concerning it and bewrayeth it not l Which he is bound to do both by vertue of his Oath and for the publick good which ought to be preferred before all private contracts or friendships 25 The fear of man m Inordinate fear of harm or mischief from men which is fitly opposed to trust in God because it comes from a distrust of God's Promise and Providence bringeth a snare n Is an occasion of many sins and of great danger both of injuries from men and of sore punishments from God but whoso putteth his trust in the LORD o Keeping God's way and securely relying upon God to protect him from the designs and rage of wicked men †Heb shall 〈◊〉 set on high shall be safe 26 * Ch. 19. 6. Many seek †Heb. the 〈◊〉 of a Ruler the rulers favour p Men study to please and ingage their Rulers by their obliging carriage and humble Petitions and all other means supposing that to be the only way to procure either right or favour from them as they need or desire it but every mans judgment q The decision of his cause and the success of all his endeavours cometh from the LORD r Dependeth wholly upon God who ruleth and inclineth their Minds and Hearts as it pleaseth him Prov. 21. 1. 27 An unjust man is an abomination to the just s Because such men as such are hated by God and haters of and Enemies unto God and all goodness and publick Plagues to the Church and State in which they live and therefore he who loves these must needs hate them as true Friends hate those who are Enemies to their Friends and he that is upright in the way is abomination to the wicked t Of which see above on v. 10. CHAP. XXX 1 THe words of Agur the son of Jakeh a A Person so called as appears from the designation of his own and his Fathers Name who lived either in Solomon's time or rather afterwards and was famous in his Generation for Wisdom and Prety and Prophecy and therefore his Proverbs were thought fit to be added to those of Solomon either by those men of Hezekiah mentioned Ch. 25. 1. or by some other But that this should be meant of Solomon may easily be supposed but cannot be proved nor is it probable as being contrary both to the Style of the whole Chapter and to the matter of some part of it as v. 7 8 9. which agrees not to Solomon and to the Laws of good Interpretation one of which is that all words should be taken in their most natural and proper sence when there is no evidence nor necessity of understanding them improperly and figuratively which is the present case even the prophecy b The Prophetical instruction for as the Prophets were publick Preachers as well as Foretellers of things to come so their Sermons no less than their Predictions are commonly called their Prophesies the man spake unto Ithiel even unto Ithiel and Ucal c Two Friends or Disciples and contemporaries of Agur called by those Names who having a great and just opinion of his Wisdom desired his instructions Others concerning Ithiel and Ucal which they understand of Christ called Ithiel which signifies God with me and answers to Immanuel which is God with us and Ucal which signifies power or prevalency But if he had meant this of Christ why should he design him by such obscure and ambiguous Names as if he would not be understood Why did he not call him by the Name of Shilo or Messiah or some other Scripture Title belonging and ascribed to him Besides this Interpretation agrees not with the contents of this Chapter wherein there is onely a short and occasional mention of Christ but the Chapter consists in a manner wholly of counsels and Sentences of a quite other kind 2 Surely I am more brutish than ‖ Or a great Man Ch. 8 4. any man and have not the understanding of ‖ Or a mean Man a man d You come to me with a great opinion of my Wisdom and you expect that I should inform and instruct you in all things yea even in the greatest Mysteries but you are much mistaken in me I am as ignorant and foolish as other men generally are yea more than many others Which he utters either 1. from a deep sense of the common corruption of humane Nature and of the blindness of mens Minds in things concerning
a speculative as of a practical knowledge as such words are most commonly used Who considers or regards this or layeth it to Heart True it is there is such a difference which also is known and believed by wise and good men but the generality of Mankind never mind it their Hearts are wholly set upon this life and upon present and sensible things and they place all their hopes and happiness in them and take no thought nor care for the things of the future and invisible World And as to them with whom Solomon hath to do in this matter the argument is strong and good being as Logicians call it an Argument to the Man and there is no considerable difference between sensual men and beasts because their affections are set upon the same Objects and both of them are partakers of the same sensual satisfactions and subject to the same sensual pains and miseries and their hopes and felicity perish together to wit at death and therefore such men are no more happy than the beasts that perish Others understand it thus Who knoweth this to wit by sense or experience or meerly by his own reason or without the help of Divine revelation But with the leave of so many worthy Interpreters and with submission to better Judgments the former seems to be the truer sense the spirit †Heb. 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 that †Heb. 〈◊〉 aâ—…cending 〈◊〉 upward and the spirit of the 〈◊〉 that goeth downward to the earth 22 * 〈◊〉 12. Wherefore I perceive that there is nothing better m To wit for a Man 's present satisfaction and the happiness of this life than that a man should rejoyce in his own works n That he comfortably enjoy what God hath given him and not disquiet himself with cares about future events He seems to speak this not in the Person of an Epicure but as his own judgment which also he declareth Ch. 2. 24. 5. 18 19. 8. 15. for that is his portion o This is the benefit of his labours he hath no more than he useth for what he leaveth behind him is not his but another Man's for who shall bring him to see what shall be after him p When once he is dead he shall never return into this life to see into whose hands his Estate falls and how it is either used or abused nor is he at all concerned in those matters CHAP. IV. 1 SO I returned and considered a I considered again more seriously all the * Ch. 5. 8 c. oppressions that are done under the sun b Whether by Supreme Magistrates or Judges of which he spake Ch. 3. 16. or by any other potent Persons and behold the tears of such as were oppressed and they had no comforter c None afforded them either pity or succour either out of a selfish and barbarous disposition or for fear of exposing themselves thereby to the same injuries and on the †Heb. band 〈◊〉 140. 4. side of their oppressors there was power d Both in themselves and because most men were ready to joyn with the strongest and safest fide So they were utterly unable to deliver themselves and as it follows none else could or would do it but they had no comforter e Which is repeated as an argument both of the great inhumanity of men towards others in calamity and of the extream misery of oppressed Persons 2 * Job 3. â—…7 c. Ch. 6. 3. Wherefore I praised f I judged them more happy or less miserable Which he seems to deliver not onely as the judgment of the flesh or of the sense or of men in misery as this is commonly understood but as his own Judgment For this is most true and certain that setting aside the advantage which this life gives him for the concerns of the future life which Solomon doth not meddle with in the present debate and considering the uncertainty and vanity and manifold vexations of mind and outward calamities of the present life a wise Man would not account it worth his while to live and would choose death rather than life the dead which are already dead g Those which are quite dead who possibly are here opposed to them that in respect of their deplorable and desperate condition are even whilst they live called dead men Isa. 26. 19. and said to die daily 1 Cor. 15. 31. more than the living which are yet alive h Which languish under their pressures of whom we can onely say as we use to speak of dying men They are alive and that is all 3 * 〈◊〉 3. 11 〈◊〉 21. Yea better is he than both they which hath not yet been i Who was never Born How this is true see on the foregoing Verse who hath not seen k i. e. Not felt for as seeing good is put for enjoying it Ch. 2. 24. so seeing evil is put for suffering it as hath been more than once observed the evil work that is done under the sun 4 Again I considered all travel and †Heb. all the rightness of work every right work l All the worthy designs and compleat works of wise and vertuous men that †Heb. this is the 〈◊〉 of a Man from his Neighbour for this a man is envied of his neighbour m Instead of that honour and recompence which he deserves he meets with nothing but envy and obloquy and many evil fruits thereof This is also vanity and vexation of spirit 5 * Pro. 6. 10. 24. 33. The fool foldeth his hands together n Is careless and idle which is the signification of this gesture Prov. 6. 10. 19. 24. 26. 13. Perceiving that diligence is attended with envy v. 4. he like a fool runs into the other extream and eateth his own flesh o Wasteth his substance and bringeth himself to poverty whereby his very flesh pineth away for want of Bread and he is reduced to Skin and Bone and if he have any Flesh left he is ready to eat it through extremity of hunger 6 * Prov. 15. 16 17. 16. 8. Better is an handful with quietness than both the hands full with travel and vexation of spirit p These are the words either 1. of the Sluggard making this Apology for his idleness That his little with ease is better than great Riches got with much trouble Or 2. of Solomon who elsewhere speaks to the same purpose as Prov. 15. 16 17. 17 1. and here proposeth it as a good Antidote against the vanity of immoderate cares and labours for worldly goods against which he industriously directs his speeches in divers places of this Book and particularly as a seasonable precaution against the sin of covetousness of which he speaks in the following passage 7 Then I returned and I saw †vanity under the sun 8 There is one alone
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