that the Israelites beyond Iordan were Circumcised at the same time at the * Or Gibeah â—…aaraloth hill of the foreskins 4 And this is the cause why Joshua did circumcise all the people that came out of Egypt m This is to be restrained to such as were then above 20 years old and such as were guilty of that rebellion Numb 14. as it is expressed below v. 6. that were males even all the men of war died in the wilderness by the way after they came out of Egypt 5 Now all the people that came out were circumcised but all the people that were born in the wilderness by the way as they came forth out of Egypt them they n Either their Parents or the Rulers of Israel whose omission hereof was not through neglect for then God who had ordered the neglecter of Circumcision to be cut off Gen. 17. 14. would not have left so gross a fault unpunished but by Divine Permission and Indulgence partly because they were now in a Journey in which case the Passover also might be neglected Numb 9. 10 13. and in that Journey the Passover was but once observed and partly because there was not so great a necessity of this note of Circumcision to distinguish them from other Nations whilest they dwelt alone and unmixed in the Wilderness as there was afterwards had not circumcised 6 For the Children of Israel walked forty years in the wilderness till all the people o The Hebrew word commonly signifies the Gentiles so he calls them to note that they were unworthy of the name and priviledges of Israelites that were men of war which came out of Egypt were consumed because they obeyed not the voice of the LORD unto whom the LORD sware * Numb 14. 23. that he would not shew them p i. e. Not give them so much as a fight of it which he granted to Moses much less the possession and enjoyment of it Or shewing is put for giving as it is Psal. 4. 6. and 60. 3. Eccles. 2. 24. the land which the LORD sware unto their fathers that he would give us a land that floweth with milk and honey 7 And their children whom he raised up in their stead them Joshua circumcised q Which God would have now done 1. as a Testimony of Gods reconciliation to the people of which circumcision was a sign and that God would not further impute their Parents Rebellions to them 2. Because the great impediment of Circumcision was now removed to wit their continued Travels and frequent and uncertain removal 3. To prepare them for the approaching Passover 4. To distinguish them from the Canaanites into whose land they were now come 5. To ratify the Covenant between God and them whereof Circumcision was a Sign and Seal to assure them that God would now make good his Covenant in giving them this Land and to oblige them to perform all the Duties and Services to which that Covenant bound them of which Circumcision was the beginning and foundation all which they were expresly enjoined to do as soon as ever they came into Canaan Exod. 12. 25. Levit. 23. 10. Numb 15. 2. for they were uncircumcised because they had not circumcised them by the way 8 And it came to pass * Heb. When all the people had made an end to be Circumcised when they had done circumcising all the people that they abode in their places in the camp till they * Heb. lived were whole r. q Free from that pain and sore which Circumcision caused Gen. 34. 25. It was indeed an act of great Faith to expose themselves to so much pain and danger too in this place where they were hemmed in by Iordan and their Enemies but yet they had many considerations to support their Faith and suppress their Fears the fresh experience of Gods power and readiness to work Miracles for their preservation the great consternation of all their Enemies which they might observe and rationally presume the considerable number of the people who were above 40 years old and therefore circumcised before this time their great General being one of this number the time it would require for their Enemies to bring together a force sufficient to oppose them 9 And the LORD said unto Joshua This day have I rolled away the reproach of Egypt s i. e. Uncircumcision which was both in Truth and in the opinion of the Iews a matter of great reproach Gen. 34. 14. 1 Sam. 14. 6. and 17. 26. And although this was a reproach common to most Nations of the World yet it is particularly called the reproach of Egypt either 1. because the other neighbouring Nations being the children of Abraham by the Concubines are supposed to have been Circumcised which the Egyptians at this time were not as may be gathered from Exod. 2. 6. where they knew the Child to be an Hebrew by this mark Or 2. because they came out of Egypt and were esteemed to be a sort of Egyptians Numb 22. 5. which they justly thought a great reproach but by their Circumcision they were now distinguished from them and manifested to be another kind of people Or 3. Because many of them lay under this reproach in Egypt having wickedly neglected this Duty there for worldly reasons and others of them continued in the same shameful condition for many years in the Wilderness from off you wherefore the name of the place is called * That is râ—…lling Gilgal unto this day 10 And the children of Israel incamped in Gilgal and kept the Passover t Which was their third Passover the first was in Egypt Exod. 12. the second at Mount Sinai Numb 9. the third here for in their Wilderness-Travels these and all other Sacrifices were neglected Amos 5. 25. on the * Exod. 12. 6. fourteenth day of the month at even in the plains of Jericho 11 And they did eat of the old corn u The Corn of the last year which the Inhabitants of those parts had doubtless left in their Barns being doubtless fled for fear of the Israelites into their strong Cities or other remoter and safer parts of the land on the morrow after the Passover x i. e. On the sixteenth day for the Passover was killed between the two Evenings of the fourteenth day and was eaten in that evening or night which according to the Iewish computation whereby they begin their days at the evening was a part of the fifteenth day all which was the feast of the Passover and so the morrow of the sixteenth day was the morrow after the Passover when they were obliged to offer unto God the first sheaf and then were allowed to eat of the rest unleavened cakes and parched corn y Of that years Corn which was most proper and customary for that use in the self-same day z Having an eager desire to enjoy the Fruits of the Land 12 And the
read of the statutes of Omri Mich. 6. 16. or did more industriously and violently Execute them with greater despight against God and malice against his servants the son of Nebat and in his sin wherewith he made Israel to sin to provoke the LORD God of Israel to anger with their vanities 27 Now the rest of the acts of Omri which he did and his might that he shewed are they not written in the book of the chronicles of the kings of Israel 28 So Omri slept with his fathers and was buried in Samaria and Ahab his son reigned in his stead 29 ¶ And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel and Ahab the son of Omri reigned over Israel in Samaria twenty and two years 30 And Ahab the son of Omri did evil in the sight of the LORD above all that were before him 31 And it came to pass ‡ Heb. was it a light thing c. as if it had been a light thing for him c As if that Sin were not big enough to express his contempt of God as if he thought it below his Wit and Dignity to content himself with such a Vulgar Fault But the Hebrew runs thus Was it a light thing c i. e. Was this but a small Sin that therefore he needed to add more Abominations Where the question as is usual among the Hebrews implies a strong denial and intimates That this was no small Sin but a great Crime and might have satisfied his wicked Mind without any additions to walk in the sins of Jeroboam the son of Nebat that he took to wife Jezebel d A Woman infamous for her Idolatry and Cruelty and Sorcery and Filthiness See Chap. 18. 4. and 21. 8. 2 King 9. 22. Revel 2. 20. the daughter of Ethbaal e Called Ithobalus or Itobalus in Heathen Writers king of the Zidonians f So she was of an Heathenish and Idolatrous Race and such whom the Kings and People of Israel were expresly forbidden to Marry and went and served Baal g i. e. The Idol which the Sidonians Worshipped which is thought to be Hercules or false gods for this name is common to all such And this Idolatry was much worse than that of the Calves because in the Calves they Worshipped the True God but in these false gods or Devils as is evident from Chap. 18. 21. and worshipped him 32 And he reared up an altar for Baal in the house of Baal which he had built in Samaria 33 And Ahab made a grove h Against God's Express Prohibition Deut. 7. 5. and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him 34 In his days i This is here added 1. As a Character of the time and an instance of the truth and certainty of Divine Predictions and Comminations this being fulfilled 800 years after it was threatned and withal as a warning to the Israelites not to think themselves innocent or safe because the Judgment threatned against them by Ahijah Chap. 14. 15. was not yet Executed though they continued in that Calf-worship which he condemned but to expect the certain accomplishment of it in due time if they persisted in their Impenitency Or 2. As an Evidence of the horrible Corruption of his times and of that high Contempt of God which then Reigned did Hiel the Bethelite k Who lived in Bethel the Seat and sink of Idolatry wherewith he was thoroughly leavened build Jericho l A place seated in the Tribe of Benjamin but belonging to the Kingdom of Israel which place he seems to have chosen for his Buildings not so much for his own advantage as out of a contempt of the True God and of his Threatnings which he designed to convince of falshood by his own Experience and out of an Ambitious desire to advance his own Reputation and Interest thereby by attempting that which he knew his King and Queen too would be highly pleased with he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest son Segub m i. e. In the beginning of his Building God took away his First-born and others successively in the progress of the Work and the youngest when he finished it And so he found by his own sad Experience the truth of God's Word and how vain it was to contend with him Qu. Why did not God rather punish Hiel himself Answ. This was a terrible Punishment to see his Children Cut off by Divine Vengeance before their time one after another and all this for his own folly and rashness Compare Ier. 52. 10. And as for Hiel himself possibly after he had been spared so long that he might be an Eye-witness of his Sons untimely Deaths he also might be Cut off though it be not Recorded as not belonging 〈◊〉 the Prophecy here mentioned or if not his present Impunity was his greatest Misery either as it continued his Torment in the sad and lasting Remembrance of his Loss and Misery or as it was a mean to harden his Heart so for greater Judgments to which he was reserved * Josh. 6. 26. according to the word of the LORD which he spake by Joshua n Of which see on Iosh. 6. 26. the son of Nun. CHAP. XVII AND ‡ Heb. Elijahu â—…uk 4. 2â—… he is called Elias Elijah a The most Eminent of the Prophets Matt. 17. 3. who is here brought in like Melchisedek Gen. 14. 18. Heb. 7. 3. without any mention of his Father or Mother or beginning of his days like a man drop'd out of the Clouds and raised by God's special Providence as a Witness for himself in this most degenerate time and state of things that by his Zeal and Courage and Power of Miracles he might give some check to their various and abominable Idolatries and some reviving to that small number of the Lords Prophets and People who yet remained in Israel as we shall see the Tishbite b So called either from the place of his Birth or Habitation or for some other reason not now known who was of the ‡ 〈◊〉 sojourtus inhabitants of Gilead c Which was the Land beyond Iordan See Gen. 31. 21. said unto Ahab d Having doubtless admonished him of his Sin and Danger before this and now upon his obstinacy in his Wicked courses he proceeds to declare and execute the Judgment of God upon him * â—…am 5. 17. As the LORD God of Israel liveth e I Swear by the God of Israel who is the onely True and Living God when the gods whom thou hast joyned with him or preferred before him are dead and sensless Idols before whom I stand f Either 1. Whose Minister I am as this Phrase is oft used as Numb 3. 6. Deut. 10. 8. and 17. 12. and
seems to be Iaphet Gen. 10. 21. The second was Sem as appears because he was but an hundred years old two years after the Flood Gen. 11. 11. The youngest Ham Gen. 9. 24. But Sem is first named in order of dignity as being the progenitor of the Church and of Jesus Christ and because he and his progeny is the principal subject of this whole History Shem Ham and Iapheth CHAP. VI. 1. AND it came to pass when men a i. e. Wicked men the posterity of Cain as appears from the following verse Who are here called men and the Sons of men by way of contempt and of distinction meer men such as had only the natures and qualities of corrupt men without the image of God began to multiply b To wit more than ordinarily or more than the Sons of God because they practised Polygamy after the example of their Predecessor the ungodly Lamech Gen. 4. 19. on the face of the Earth and Daughters were born unto them c So doubtless were Sons also but their Daughters are here mentioned as one principal occasion of the sin noted in the next verse and of the following deluge 2. That the Sons of God d Either 1. Persons of greatest eminency for place and power for such are called Gods and Children of the Most High Psal. 82. 6. Where also they are opposed to Men ver 7. i. e. to meaner men And the most eminent things in their kinds are attributed to God as Cedars of God Hill of God c. But it is not probable that the Princes and Nobles should generally take Wives or Women of the meaner rank nor would the Marriages of such persons be simply condemned or at least it would not be mentioned as a crying sin and a great cause of the deluge Or rather 2. The Children of Seth and Enos the professors of the true Religion For 1. Such and onely such in the common use of Scripture are called the Sons and Children of God as Deut. 14. 1. and 32. 19. Isa. 1. 2. and 45. 11. Hos. 11. 1. Luke 17. 27. c. 2. This title manifestly relates to Gen. 4. 26. where the same persons are said to be called by the name of the Lord i. e. to be the Sons and Servants of God 3. They are opposed to the Daughters of Men the word Men being here taken in an ill sense for such as had nothing in them but the nature of Men which is corrupt and abominable and were not Sons of God but forreigners and strangers to him and Apostates from him 4. These unequal matches with persons of a false Religion are every where condemned in Scripture as sinful and pernicious as Gen. 26. 35. Exod. 34. 16. 1 King 11. 2 3. Esra 9. 10. Nehem. 13. 23 c. Mal. 2. 11. 1 Cor. 7. 39. 2 Cor. 6. 14. and therefore are fitly spoken of here as one of the sins which brought the Flood upon the ungodly world saw e i. e. Gazed upon and observed curiously and lustfully as the sequel sheweth the Daughters ‖ Or of Man of men f Of that ungodly and accursed race of Cain that they were fair g i. e. Beautiful and set off their beauty with all the allurements of Ornaments and carriage herein using greater liberty than the Sons and Daughters of God did or durst take 1 Pet. 3. 3. and therefore were more enticing and prevalent with fleshly minded men and they took them h Either 1. By force and violence as the word sometimes signifies Or rather 2. By consent for the Sons of God were so few in comparison of the wicked World that they durst not take away their Daughters by force which also proves that they did not take them for Harlots but for Wives Wives i Possibly more than one for each of them after the example of those wicked Families into which they were matched of all which they chose k i. e Loved and liked as the word choosing is taken Psal. 25. 12. and 119. 173. Isa. 1. 29. and 42. 1. compared with Matth. 12. 28. This is noted as their first errour that they did promiscuously choose Wives without any regard to their Sobriety and Religion minding only the pleasing of their own fancies and lusts not the pleasing and serving of their Lord and Maker nor the obtaining of a godly Seed which was Gods end in the institution of Marriage Mal. 2. 15. and therefore should have been theirs too 3. And the LORD said l Either 1. To the men of that age by the mouth of Noah Or 2. within himself See Psal. 14. 1. he determined my spirit shall not always strive with man m Or Contend or Debate in or against men as it hath hitherto done by inward motions and suggestions in the Minds and Consciences of wicked men or by the mouths and Ministry of that small remnant of Holy Men and particularly of Noah who protested against and contended with the World of the ungodly and by their doctrines admonitions threatnings and examples endeavoured to bring them to Repentance 1 Pet. 3. 19. or dispute with or concerning or because of men i. e. Whether I should destroy or save him as God disputes with or about Ephraim Hos. 11. 8. for that he also n i. e. Even the Seed of Seth or the Sons of God also no less than the off-spring of Cain The Pronoun being here put for the foregoing Noun and the singular number put for the plural he i. e. they to wit the Sons of God Both which figures are frequent in the use of Scripture Or he i. e. man all mankind the Sons of God not excepted is flesh o Not only fleshly in part or in some actions but altogether in regard of Soul as well as Body minding nothing but making provision for the flesh to fulfill its Lusts Rom. 13. 14. Not having the Spirit Iude ver 19 nor heeding its good motions but suppressing and â—…sisting them 〈◊〉 not only in the condition of their nature but in the baseness and corruption of their Hearts and Lives as the word flesh is commonly used when it is opposed to the Spirit as Iohn 3. 6. Rom. 7. 18. and 8. 5 7. Gal. 5. 17. yet p Though he deserve a speedy destruction his days q i. e. The time allowed him for Repentance and the prevention of his ruine shall be an hundred and twenty years r During which time Noah was Preaching and to assure them of the Truth of his Doctrine preparing the Ark. See 1 Pet. 3. 20. 2 Pet. 2. 5. Quest. How did God perform this promise when there were but an hundred years between this time and the Flood by comparing Gen. 5. 32. with Gen. 7. 11. Answ. 1. The encreasing wickedness of mankind might justly hasten â—…ir ruine and forfeit the benefit of this indulgence 2. This promise though mentioned after that Gen. 5. 32. yet seems to have
But because God is the Author and Fountain of all the good that man either doth or receiveth therefore the blessing is emphatically given to God who only doth the work and of right is to receive all the glory yet so as it redounds to Shem also And Shem is here peculiarly mentioned not Iapheth both for the comfort of the Israelites whose Progenitor he was and because this blessing was first seated and long continued in Shems Posterity alone Iapheths Posterity being for a long time excluded from it and because the Lord Christ who is often called the Lord and God in Scripture did take Flesh from Shem and so the Incarnation of Christ may be here foretold and Shem highly honoured and blessed in this that he should be the Father of Christ according to the Flesh Rom. 9. 5. Answ. 2. This may be a short and abrupt manner of speech which is frequent in the Hebrew Tongue and it may signifie that Shem should be so eminently blessed that men beholding it should be wrapt up into admiration and break forth into the praises of that God who gave such gifts unto men and did so great things for Sâ—…m Answ. 3. The words may be otherwise rendred either thus bâ—…essed O Lord God let Shem be i. e. Do thou bless him So it is only the construct form Elohe for the absolute Elohim which is not unusual in Scripture or thus Blessed of the Lord God be Shem or shall Shem be So here is only a defect of the Hebrew particle min which is oft wanting and Canaan shall be †Heb. Servant to them his Servant 27. God shall ‖ Or perswade enlarge Iapheth q Or Enlarge to Iapheth understand here his place as Gen. 26. 22. Psal. 4. 1. or his border Which was very literally made good to him because he had a very numerous Posterity and by them he possessed the largest part of the World even all Europe a great part of Asia and as it is probable America also Or God shall perswade Iapheth to do what follows to dwell in Shems Tents where God dwelleth and so to be re-united to his Brother Shem both in affection and in Religion in both which the Gentiles the greatest part of whom were Iapheths Posterity were for a long time at an irreconcileable distance from the Jews and he shall dwell in the Tents of Shem r i. e. Shall be of the same Church with Shem i. e. of the Church which is called in Scripture the Tents or Tabernacles of Iudah or of Iacob or in general of the Saints Zach. 12. 7. Mal 2. 12. Revel 20. 9. and here of Shem in whose Posterity the Church was first and longest settled And to dwell with another notes friendly association and communion with him as when God is said to dwell with men And when the Wolf is said to dwell with the Lamb Isa. 11. 6. Possibly this may note Iapheths Succession into Shems Tents or coming into their place and stead or the calling of the Gentiles together with the rejection of Jews as the Reubenites are said to dwell in the Tabernacles of the Hagarens whom they subdued and expelled 1 Chron 5. 10. and Canaan shall be †Heb. servant to them his Servant s This was eminently accomplished For though Shem and Iapheth in their Posterity did successively conquer and rule one over the other yet none of Hams Posterity did ever bear rule over Iapheth but Ham though for a time he bore sway in his Son Nimrod yet that dominion soon expired and the Assrrians Chaldeans Grecians and Romans ruled the World for a succession of many Ages and Hams people were constantly their Servants and Subjects 28. And Noah lived after the Flood three hundred and fifty years t Which reacheth to the fifty eighth year of Abrahams Age as the Jews note And so we have a manifest account of the propagation of Religion from the beginning of the World to this day Noah received it from his Parents who had the account of it from their first Father Adams own mouth and transmitted it to Abraham and its descent from him to the Jews and by the Jews to others is sufficiently known Within this time also Noah saw the Building of Babels Tower the horrid Wickedness and Idolatry of his Children and the bloody Wars which even then arose between some of them 29. And all the days of Noah were nine hundred and fifty years u Here is an omission of that solemn clause used in all the preceding Generations and he begat Sons and Daughters which implies that Noah had no more than these three Sons which also appears from the 19th verse of this Chapter and he died CHAP. X. THis Chapter though it may seem to some unprofitable as consisting almost wholly of Genealogies yet hath indeed great and manifold uses 1. To shew the true original of the several Nations about which all other Authors write idlely fabulously and falsly and thereby to manifest the Providence of God in the Government of the World and Church and the Truth and Authority of the Holy Scriptures 2. To discover and distinguish from all other Nations that People or Nation in which Gods Church was to be and from which Christ was to come 3. That Noahs Prophecy concerning his three Sons might be better understood and the accomplishment of it made evident 4. To explain divers prophetical predictions and other passages of Scripture as will appear in the sequel For the better understanding of this Chapter compare with it 1 Chron. 1 from ver 4. to 24. And consider these three things 1. In the search of these Genealogies we must avoid both carelessness for the reasons now mentioned and excessive curiosity about every particular person here named and the people sprung from him which is neither necessary nor profitable nor indeed possible now to find out by reason of the great changes of names through length of time loss of antient Records differences of Languages extinction of Families conquest and destruction of Nations and other causes It may suffice that divers of them and those the most eminent are evident and discernable at this day as will appear in the progress by which we may and ought to presume the Truth of the rest whose Names are lost in the publick confusions of the World in former Ages of whom I shall therefore be silent and only speak of the principal persons and that briefly 2. The same People which were originally seated in one place did oft-times thift there places or at least sent forth Colonies and that sometimes into places far distant from their Brethren as appears from the antient and famous expeditions mentioned in Sacred and Prophane story So you must not wonder if you meet with the same People in divers Countries 3. In general the World was divided into three parts whereof the more Eastern parts were allotted to Shem and his Issue the more Southern parts to Ham
light of the heavenly bodies but also put out their candles or other artificial lights or at least so darken them that men could have no benefit by them neither rose any from his place y Place here may be taken either 1. more strictly and particularly so the sence is the horrour of that darkness was so great that they durst not remove at all but stood or sat where the darkness found them like men astonished or affrighted and therefore unmoveable having their minds disturbed being terrified with their guilty Consciences which most affect men in the dark and with the dreadful noises which they heard Wisd. 17. 5. and with the apparitions of evil Angels as may seem from Psal. 78. 49. where the plague of evil Angels is put instead of this plague of darkness which therefore is omitted in that place where all the rest are reckoned up Or rather 2. more largely for their own houses or dwellings for so the Hebrew word is certainly used Exod. 16. 29. So the sence is they did not stir abroad out of their houses upon their most necessary occasions Obj. He saith not that they could not go but that they could not rise from their place which may seem to limit this expression to their particular places Ans. The word to rise is commonly put for going about any business and here it is a pregnant word as they call it and implies going in it none arose viz. to go or remove from his place And rising cannot be properly taken here for that particular posture unless we will suppose that this darkness found all men sitting which is absurd to imagine for three dayes * Wisd. 18. 1. chap. 8. 22. but all the children of Israel had light in their dwellings z Whereby they might have conveyed themselves and families and goods away as afterwards they did in haste but they waited for Moses his orders and he for Gods command and God intended to bring them forth not by stealth but in a more honourable and publick manner in spight of all opposition 24 And a Or Therefore or Then to wit after the darkness was either wholly or in part removed Pharaoh called unto Moses and said Go ye serve the LORD only let your flocks and your herds be stayed b Either as a pledge of your return after your sacrifice is ended or as a recompence for the cattel which I have lost by your means let your little ones c And consequently the women whose help and service was necessary for their little ones in diverse regards also go with you 25 And Moses said Thou must give †Heb. into our hands us * i. e. Suffer us to take of our own stock also sacrifices and burnt-offerings that we may sacrifice unto the LORD our God 26 Our cattel also shall go with us there shall not an hoof be left behind for thereof must we take to serve the LORD our God and we know not with what we must serve the LORD until we come thither d Which was not a pretence but a real truth For this being a solemn and extraordinary sacrifice by the express and particular appointment of God they knew not either of what kinds or in what number or manner their sacrifices must be offered And for all these things they did not receive particular directions till they came to mount Sinai 27 But the LORD * chap. 14. 4 8. hardened Pharaohs heart and he would not let them go 28 And Pharaoh said unto him Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die 29 And Moses said thou hast spoken well e Heb. right not morally for so it was very ill said but logically that which agrees though not with thy duty yet with the event and truth of the thing for as thou hast warned me to see thee no more so I in the name of God assure thee that thou shalt see me no more to beg my prayers or to be helped out of thy troubles by my means And therefore that discourse of Moses to Pharaoh which follows chap. 11. 4 c. though it be put there out of its order and proper place as many other passages are yet was delivered at this time and upon occasion of these words I will see thy face again no more CHAP. XI 1 AND the LORD said unto Moses a Either 1. Whilest Moses was not yet gone out of Pharaohs presence So God might suggest this to his mind as he did other things to Michaiah when he was before Ahab and Iehosaphat 1 King 22. or rather 2. before his last coming to Pharaoh and the words may be rendred thus Now the Lord had said unto Moses And this is here added as the reason why Moses spake so boldly to Pharaoh because God had assured him of a good issue Yet will I bring one plague more upon Pharaoh and upon Egypt afterwards he will let you go hence * chap. 12 31 33 39. when he shall let you go he shall surely thrust you out hence altogether b Men and women and children and cattel and all that they had which he would never do before 2 Speak now in the ears of the people and let every man borrow of his neighbour c The Israelites who at first lived distinctly by themselves when they were greatly multiplyed and Pharaoh began to cast a jealous eye upon them and to take cruel counsels against them were more mixed with the Egyptians as appears from chap. 12. 12 13. and many other places either by their own choice that they might receive protection and sustenance from them or rather by Pharaohs design who planted many of his own people among them to watch and chastise them Exod. 1. 11. and it may be removed some of them from Goshen to the parts adjoyning to it which were inhabited by his people and every woman of her neighbour * chap. 3. 22. and 12. 35. jewels d Or vessels as the Hebrew word properly signifies for they might more plausibly ask and the Egyptians would with less suspition lend them vessels which might be proper and useful both for their sacrifices and feasts than Jewels for which they had no present need or use of silver and jewels of gold 3 And the LORD gave the people favour in the sight of the Egyptians Moreover the man * Eccl. 45. 1. Moses was very great in the land of Egypt in the sight of Pharaohs servants and in the sight of the people e Therefore they complyed with their request not onely out of love to the people but out of fear of Moses lest he should punish them severely in case of refusal 4 And Moses said f To Pharaoh before his departure as appears by comparing ver 8. with chap. 10. 29. And therefore the three first verses of this chapter come in by way
or the grapes of that year which are in this like the Nazarites hair not cut off by thee but suffered to grow to the use of the poor for it is a year of rest unto the land 6 And the sabbath h i. e. The growth of the Sabbath or that fruit which groweth in the Sabbatical year See on Levit 23. 38. where the word Sabbath is taken in the like sense of the land shall be meat for you for thee and for thy servant i For all promiscuously to take food from thence as they need it and for thy maid and for thy hired servant and for the stranger that sojourneth with thee 7 And for thy cattle and for the beast that are in thy land shall all the increase thereof be meat 8 And thou shalt number seven †Or weeks sabbaths of years unto thee seven times seven years and the space of the seven sabbaths of years shall be unto thee forty and nine years 9 Then shalt thou cause the trumpet †Heb. loud of sound of the jubilee k Which signified the true liberty from our spiritual debts and slaveries to be purchased by Christ and to be published to the World by the sound of the Gospel to sound on the tenth day of the seventh month l Which was the first month of the year for civil and worldly affairs which were mainly concerned in the Jubilee And therefore it began in that moneth and as it seems upon this very tenth day when the trumpet sounded as other feasts generally began when the trumpet sounded * chap. 23. 27. in the day of atonement m A very fit time that when they fasted and prayed for Gods mercy to them in the pardon of their sins then they might exercise their Charity and kindness to men in forgiving their debts which is the true fast as is noted Isa. 58. 6. and to teach us that the foundation of all solid comfort and joy must be laid in bitter Repentance and atonement for our sins through Christ. shall ye make the trumpet sound throughout all your land 10 And ye shall hallow the fiftieth year n By which it seems most probable that the year of Jubilee was not the forty and ninth year as some learned men think but precisely the fiftieth year Which may appear 1. Because the Jews account it so which is confessed by the adversaries of this opinion who say that the Iews erre in the computation of the Iubilee as they do in Christ the great end and antitype of the Iubilee But it is not probable that the Jews should universally erre in a matter of constant practise among themselves especially when there was nothing of interest or prejudice in the case as there was in reference to Christ. 2. Because it is expresly called the fiftieth year here and ver 11. that fiftieth year which was not true if it was but the nine and fortieth year It is said it is called so popularly and it was so if you take in the foregoing Jubilee But it must be remembred that there was not yet any foregoing Jubilee but the very first of the kind is expresly called the fiftieth year which in truth it was not if the Jubilee was ended ere the fiftieth year began 3. From the common course of computation The old weekly Sabbath is called the seventh day because it truly was so being next after the six days of the week and distinct from them all and the year of release is called the seventh year ver 4. as immediately following the six years ver 3. and distinct from them all And therefore in like manner the Jubilee must needs be called the fiftieth year because it comes next after seven times seven or forty nine years ver 8. and is distinct from them all From ver 11 12. where it is said ye shall not sow nor reap c. For it is the Iubilee c. which looks like a vain and useless repetition if this year were but one of the seven years for this very command was given concerning every seventh year ver 4. but if this year of Jubilee was as indeed it was a year distinct from and coming after the seven sevens of years then this repetition and application of that command to it was highly necessary because otherwise it might seem hard and unreasonable that they should forbear sowing and reaping two years together which hereby they are commanded to do Two things are objected against this 1. That the Jubilee was onely a revolution of forty nine years But that seems a great mistake for it is most expresly distinguished from them all and by way of distinction called the fiftieth year therefore surely none of the forty nine 2. The difficulty propounded v. 20. concerns onely the 7th year whereas it had been a greater difficulty if it had been extended to the Jubilee and the Jubilee had been another vacant year coming next after the seventh year But though the difficulty was greater for the Jubilee yet it was more frequent for the seventh year and the resolution of the one made the way plain for the satisfaction of the other For as God promised so to bless every sixth year that it should bring forth fruit for three years ver 21. so when the case was extraordinary as in the Jubilee it was but reasonable to expect an extraordinary blessing from God upon that sixth year which went next before the last of the seventh years or the forty ninth year that it should then bring forth fruit for four years and proclaim liberty throughout all the land unto all the inhabitants thereof o Understand such as were Israelites principally to all servants even to such as would not and did not go out at the seventh year and to the poor who now were acquitted from all their debts and restored to their possessions it shall be a jubilee p So called either from the Hebrew word Iobel which signifies first a ram and then a rams horn by the sound whereof it was proclaimed or from Iubal the inventour of Musical instruments Gen. 4. 21. because it was celebrated with Musick and all expressions of joy unto you and ye shall return every man unto his possession q Which had been sold or otherwise alienated from him This Law was not at all unjust because all buyers and sellers had an eye to this condition in their bargains but it was necessary and expedient in many regards as 1. To mind them that God alone was the Lord and owner and proprietor both of them and of their lands and they onely his Tenants and Farmers a point which they were very apt to forget 2. That hereby Inheritances Families and Tribes might be kept entire and clear until the coming of the Messias who was to be known as by other things so by the Tribe and Family out of which he was to come And this accordingly was done by the singular
for I know their imagination which they †Heb. do go about even now c Either their inward inclinations to Idolatry which they do not check as they ought but rather entertain with delight and some of them do not onely cherish it in their hearts but as far as they can and dare secretly practise it as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein when they are settled in their land which were clearly known to God though it may be not fully evident to themselves before I have brought them into the land which I sware 22 Moses therefore wrote this song the same day and taught it the children of Israel 23 And he gave Joshua the son of Nun a charge and said * Josh. 1. 6. Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan and I will be with thee 24 And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25 That Moses commanded the Levites e i. e. The Priests ver 9. who also were Levites which bare the ark of the covenant of the LORD saying 26 Take this book of the law and put it in the side f i. e. In the outside in a little chest fixed to it for nothing but the Tables of stone were contained in the Ark 1 King 8. 9. Here it was kept for greater security and reverence of the ark of the covenant of the LORD your God that it may be there for a witness against thee g i. e. Against thy people to whom he here turns his speech that they might be more affected with it 27 For I know thy rebellion and thy stiff-neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28 Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29 For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the later dayes because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended CHAP. XXXII 1 GIve * chap. 4. 36. 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. 6. 19. ear O ye heavens a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them and I will speak and hear O earth a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them the words of my mouth 2 * Isa. 55. 10 11. 1 Cor. 3. 6 7 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing the same effect I may justly expect and hope that my discourse wil have upon your hearts i. e. to make them soft and pliable and fruitful Or this may be a prayer Let my doctrine drop c. O that it might do so that my discourse might not be lost upon you but be profitable to you the future tense of the indicative mood being put for the imperative mood as is usual my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grass 3 Because I will publish the Name of the LORD c i. e. His glorious excellencies and righteous and worthy actions by which he hath made himself known as a man is known by his name and by which it will appear both that there is no blame to be laid upon him whatsoever befals you and that it is gross madness to forsake such a God for dumb Idols and meer vanities ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God so do you also own and acknowledge it as you have reason to do or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence reverence and godly fear which the presence of so great and glorious a Majesty calls for 4 He is the rock e Or a rock as for the stability and everlastingness of his nature and invincibleness of his power so also for his fixedness and immutability in his counsels and promises and wayes so that if there shall be a sad change in your affairs from an high and prosperous to a calamitous and deplorable condition as there will be remember this proceeds from your selves and from the change of your ways and carriages towards God and not from God in whom there is no variableness nor shadow of change Iam. 1. 17. his work is perfect f All his works and actions are unblameable as being perfectly wise and righteous as it follows for all his wayes are judgment g All his administrations in the world and particularly all his dealings with you are managed with judgment and justice a God of truth h Constant to his promises you cannot accuse him of any levity or unfaithfulness towards you to this day and without iniquity just and right is he 5 †Heb. he hath corrupted to himself They i i. e. The Israelites as the following words manifest have corrupted themselves k This phrase sometimes in Scripture notes sin and sometimes destruction And so the sense may be either 1. Their wickedness is not from God but from themselves and their own choice they have wilfully and industriously depraved themselves and sold themselves to sin Or rather 2. Their destruction is not from God who is just and true c. as was now said but wholly and solely from themselves and from their own wickedness as it here follows ‖ Or that they are not his children that is their blot their spot is not the spot of his children l i. e. Their blemishes or sins are not committed through ignorance or frailty or surprizal as good men sometimes sin but they
people promiscuously out of every Tribe Which Exposition seems to be confirmed by the following words which are added to explain these which were not of the sons of Levi though they were not of the Tribe of Levi. And that indeed was Ieroboam's Sin not that he chose mean persons for some of the Levites were such and his Sin had not been less if he had chosen the Noblest and Greatest Persons as we see in the Example of Uzziah 2 Chron. 26. 18 19. But that he chose Men of other Tribes contrary to God's appointment which restrained that Office to that Tribe which were not of the sons of Levi z To whom that Office was confined by God's express Command but promiscuously to any person of any other Tribe 32 And Jeroboam ordained a feast a Either 1. A Feast of Dedication like that which was in Iudah at the Dedication of the Temple Or rather 2. The feast of Tabernacles as may be thought 1. because that began on the fifteenth day of the Month Levit. 23. 34. 2. Because he is not blamed for devising the Feast which thereby seems to have been of God's appointment but onely for devising the month ver 33. for keeping Gods Feast not in God's time which was the 15th day of the Seventh Month and so onward Levit. 23. 34. But on the 15th day of the Eighth Month. And this alteration he made either 1. To keep up the difference between his Subjects and those of Iudah as by the differing manners so by the distinct times of their Worship Or 2. Lest he should seem directly to oppose the God of Israel who had in a special manner obliged all the People to go up to Ierusalem at that time Deut. 16. 16. by requiring their attendance to Celebrate the Feast elsewhere at the same time Or 3. To engage as many Persons as possibly he could to come to his Feast which they would more willingly do when the Feast at Ierusalem was past and all the Fruits of the Earth were most perfectly gathered in in the eighth month on the fifteenth day of the month b And so onward till the Seven days ended like unto the feast that is ‡ Or was in Judah c He took his Pattern thence to shew That he Worshipped the same God and Professed the same Religion for substance which they did howsoever he differed in circumstances as here he did in the time and he ‖ Or went up to the Altar c. offered c Either 1. By his Priests Or rather 2. By his own hands as appears from Chap. 13. 1 4. which he did to give the more countenance to his new-devised solemnity Nor is this strange for he might plausibly think that he who by his own Authority had made others Priests might much more exercise a part of that Office at least upon an extraordinary occasion in which case he knew David himself had done some things which otherwise he might not do upon the altar so did he in Bethel d i. e. He himself did offer there in like manner as he now had done at Dan. ‖ Or to Sacrifice sacrificing unto the calves e For they were two ver 29. that he had made and he placed in Bethel f As he had done at Dan. v. 31. the priests of the high-places which he had made 33 So he ‖ Or went up to the altar c. offered upon the altar which he had made in Bethel the fifteenth day of the eighth month even in the month which he had devised of his own heart g Which he appointed without any Warrant from God which was superstition comp Ier. 7. 31. and ordained a feast unto the children of Israel and he offered upon the altar ‡ Heb. to burn incense and burnt incense CHAP. XIII AND behold there came a man of God a An Holy Prophet out of Judah by the word of the LORD b By Divine Inspiration and Command unto Bethel and Jeroboam stood by the altar to ‖ Or to offer 〈◊〉 to burn sacrifice burn incense 2 And he cried against the altar c And consequently against all that Worship which is oft signified by the name of the altar See Isa. 19. 19. 1 Cor. 9. 13. Heb. 7. 13. and 13. 10. in the word of the LORD and said O altar altar d He directs his Speech to the Altar partly because the following signs were wrought upon it and partly to signifie That Ieroboam would no more regard his words than the Altar did and yet they should take effect thus saith the LORD Behold a child ‡ Heb. is born shall be born unto the house of David * 2 King 23. 16. Josiah by name e Which being done above 300 years after this Prophecy plainly shews the absolute certainty of God's Providence and Fore-knowledge even in the most contingent things For this was in it self uncertain and wholly depended upon Man's Will both as to the having of a Child and as to the giving it this Name Therefore God can certainly and effectually over-rule Man's Will which way he pleaseth or else it was possible that this Prediction should have been false which is Blasphemous to imagine and upon thee shall he offer the priests f Synecdochically the Bones of the Priests 2 King 23. 15 16. whereby the Altar should be defiled of the high-places that burn incense upon thee and mens bones shall be burnt upon thee 3 And he gave a sign the same day g i. e. He then wrought a Miracle to assure them of the Truth of his Prophecy saying This is the sign which the LORD hath spoken Behold the altar shall be rent and the ashes that are upon it poured out 4 And it came to pass when king Jeroboam heard the saying of the man of God which had cryed against the altar in Bethel that he put forth his hand h To point out the Man whom he would have the People lay hands on and to stir them up to do so from the altar i Where it was imployed in offering something upon it saying Lay hold on him And his hand which he put forth against him dried up k Or withered the Muscles and Sinews the instruments of Motion were shrunk up This God did partly to chastise Ieroboam for offering violence to the Lord's Prophet partly to secure the Prophet against further Violence and partly that in this Example God might shew how highly he resents the injuries done to his Ministers in and for the faithful discharge of their Office so that he could not pull it in again to him 5 The altar also was rent and the ashes poured out from the altar according to the sign which the man of God had given by the word of the LORD 6 And the king answered l i. e. Spoke as that Word is oft used in both Testaments and said unto the man of
had said by all his servants the prophets So was Israel carried away out of their own land to Assyria unto this day 24 ¶ And the king of Assyria l Either Shalmanezer or rather his Son and Successor Esarhaddon Ezra 4. 2. because this was a work oâ—… some time and as his Father had projected and possibly began this so he executed or finished it whence it is ascribed to him rather than to his Father brought men from Babylon m Which then was subject to the Assyrian Monarch but a few years after revolted from him and set up another King as appears both from sacred and profane Histories and from Cuthah and from Ana and from Hamath and from Sepharvaim n Several places then in his Dominion and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria and dwelt in the cities thereof 25 And so it was at the beginning of their dwelling there that they feared not the LORD ‖ They did not acknowledg nor worship God in any sort therefore o For this gross neglect and contempt of God which was contrary to the Principles and Practises of the Heathens who used to worship the Gods of the Nations where they lived and gave that honour to their false gods which here they denied to the true Hereby also God asserted his own right and soveraignty over that land and made them to understand that neither the Israelites were cast out nor they brought into that land by their valour or strength but by God's Providence who as he had cast the Israelites out for their neglect of God's service so both could and would in his due time turn them out also if they were guilty of the same sins the LORD sent lions among them which slew some of them 26 Wherefore they spake p i. e. They wrote or sent messengers to him for relief to the king of Assyria saying The nations which thou hast removed and placed in the cities of Samaria know not the manner of the God of the land q They supposed the true God to be like one of their Topical Deities who had their particular Countries and Provinces allotted to them therefore he hath sent lions among them and behold they slay them because they know not the manner of the God of the land 27 Then the king of Assyria commanded saying Carry thither one of the priests r i. e. One of the chief of the Priests with others to be under his inspection and direction as may be gathered from the following words where it is said of the same person or persons let them go c. and then let him teach c. Nor is it probable that one Priest could suffice for the instruction of the Inhabitants of so many and distant parts whom ye brought from thence and let them go and dwell there and let him teach them the manner of the God of the land 28 Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel and taught them how they should fear the LORD s i. e. The manner of God's Worship as it was practised in Israel as may be gathered both from the quality of this person who was an Israelitish Priest and from the place of his residence Bethel a place infamous for the worship of the Calves and from the manner of their making Priests by this man's direction ver 32. 29 Howbeit every nation made gods of their own t Or worshipped as that Verb is sometimes used of which see Exod. 32. 35. i. e. those whom they worshipped in the places from whence they came whose names here follow and put them in the houses of the high places which the Samaritans u i. e. The former People or Inhabitants not of the City but of the Kingdom of Samaria had made every nation in their cities wherein they dwelt 30 And the men of Babylon made Succoth-benoth and the men of Cuth made Nergal and the men of Hamath made Ashima 31 And the Avites made Nibhaz and Tartak and the Sepharvites burnt their children in fire to Adrammelech and Anammelech the gods of Sepharvaim 32 So they feared the LORD and made unto themselves of the lowest of them priests of the high places x See the Notes on 1 Kings 12. 31. which sacrificed for them y To wit unto the true God For as to the worship of their own gods they needed no instruction and would not permit a person of another Religion to minister therein in the houses of the high places 33 * 〈◊〉 1â—… They feared the LORD z They worshipped God externally in that way which the Israelites used and served their own gods after the manner of the nations ‖ 〈◊〉 â—…ho carâ—… 〈◊〉 away 〈◊〉 〈◊〉 whom they carried away from thence a These words belong either 1. to both the foregoing branches and to the Israelites and then the sense is They trod in the steps of their predecessors the Israelites who in regard of their several Tribes are both here and elswhere called Nations who did many of them worship both God in their Calves and Baal too Or 2. to the last branch onely but then the words must be otherwise rendred they served their own gods after the manner of the Nations from which they brought or carried them or from whence they these new Inhabitants were brought i. e. each of them served the god of the country or place whence he was brought as is related above ver 30 31. But these Nations could not so properly be said to be carried away or to be carried away captive as this Hebrew word signifies as the Israelites and therefore the former interpretation seems more proper 34 Unto this day they b Either 1. the Samaritans whose Religion he hath hitherto been describing and to the description whereof he reâ—… ver 41. So the following Verses are a digression wherein he designs onely to take an occasion to compare them with the Israelites and to aggravate the sins of the Israelites above theirs which he doth ver 35 c. and then returns to the former description ver 31. Or rather 2. The Israelites who are the principal Subjects of this whole Discourse and of whom he unquestionably speaks ver 35. and thence to ver 41. of whom also the last words of ver 33. are to be understood and from thence he takes an occasion to return to his main business to relate and aggravate the sins of Israel and thereby to justifie his severe proceedings against them to all the World So the sense of the place is this As the Israelites before their captivity gave these Nations an ill Example in serving the Lord and Baal together so or after their former manner they do unto this day in the land of their captivity do after the former manners they fear not the LORD c Though they
pretended to fear and serve both the Lord and Idols yet in truth they did not and do not fear or worship the Lord but their own Calves or other vain inventions And God will not accept that mongrel and false Worship which they pretend to give to the true God Or this may intimate that the Israelites were worse than their Successors because these feared the Lord and Idols too but they did quite cast off the fear and worship of God in their captivity and wholly degenerated into Heathenish Idolatry neither do they after their statutes d i. e. God's Law delivered to their Fathers and to them as their Inheritance Psal. 119. 111. This is alledged as an Evidence that they did not fear the Lord whatsoever they pretended because they lived in the constant breach of his statutes or after their ordinances or after the law and commandment which the LORD commanded the children of Jacob e i. e. Themselves the Noun put for the Pronoun which is usual among the Hebrews * Gen. 32. 28. and 35. 10. whom he named Israel f A Name signifying his special interest in God and power with him which was given to him not onely for himself but for his Posterity also whom God frequently honours with that Name And by this great favour he aggravates their sin 35 With whom the LORD had made a covenant g Containing many precious promises upon the condition here following see Gen 17. 7. Exod. 19. 5. and 24. 7. and charged them saying * Judg. 6. 10. Ye shall not fear other gods nor bow your selves to them nor serve them nor sacrifice to them 36 But the LORD who brought you up out of the land of Egypt with great power and a stretched-out arm him shall ye fear him shall ye worship and to him shall ye do sacrifice 37 And the statutes and the ordinances and the law and the commandment which he wrote for you ye shall observe to do for evermore and ye shall not fear other gods 38 And the covenant that I have made with you ye shall not forget neither shall ye fear other gods 39 But the Lord your God h i. e. God above as the whole context shews ye shall fear and he shall deliver you out of the hand of all your enemies i And therefore you have no pretence of need to go to other gods for relief 40 Howbeit they did not hearken but they did after their former manner 41 So k i. e. In like manner and after their example these nations l Who came in their stead feared the LORD and served their graven images both their children and their childrens children as did their fathers so do they unto this day CHAP. XVIII NOw it came to pass in the third year a In the third of those nine years mentioned chap. 17. 1. of which see there See below ver 10. of Hoshea son of Elah king of Israel that * 2 Chron. 28 2â—… and 29. 1. He is called Ezekias Mat. 1. 9. Hezekiah the son of Ahaz king of Judah began to reign 2 Twenty and five years old was he when he began to reign b How is this credible For then Ahaz who lived but Six and Thirty years chap. 16. 2. must beget Hezekiah at the Eleventh year of his Age. Ans. 1. There are some like instances mentioned by credible Authors which these very men will not deny who are so ready to quarrel with the holy Scriptures for such matters 2. This being the confessed custom of sacred and other Writers in the numbring of years sometimes to omit and sometimes to add those which are imperfect or unfinished And so Ahaz might be near One and twenty years old when he began to reign and near Seventeen years older when he died And on the other side Hezekiah when he began to reign might be onely Four and Twenty years old compleat and but entred into his Five and Twentieth year And thus Ahaz might be between Thirteen and Fourteen years old when he got Hezechiah which is not at all strange especially in that Nation to which God had promised a singular degree of Fruitfulness and in that House of David to which God had made so many and such great Promises 3. It is not certain that Ahaz lived onely Thirty six years for those Sixteen Years which he Reigned Chap. 16. 2. may be computed not from the first beginning of his Reign when he Reigned with his Father of which see the notes on Chap. 15. 30. which was at the Twentieth Year of his Age but from the beginning of his Reign alone 4. Some affirm That Hezekiah was not the Natural but onely the Legal Son and Successor of Ahaz for the name of Son is given in Scripture to such Persons as 1 Chron. 3. 16. comp with 2 King 24. 17. Matt. 1. 12. compared with Ier. 22. 30. and to Adopted Sons Act. 7. 21. Heb. 11. 24. And to Sons in Law 1 Sam. 24. 16. and 26. 17. Luk. 3. 23. Any of these Solutions are far more credible to any man of common prudence than that these Sacred Books whose Divine Original hath been so fully Evidenced both by God and Men are but the Fictions and Contrivances of a base Impostor And if none of these Solutions were sufficient it is absurd to conclude That a true Resolution 〈◊〉 be found because it is not yet found because it is 〈◊〉 That many difficulties both in Scripture and in 〈◊〉 〈◊〉 were formerly judged Insoluble have been 〈◊〉 〈◊〉 〈◊〉 and therefore we may justly expect 〈◊〉 〈◊〉 〈◊〉 Difficulties which may be thought 〈◊〉 Explained and he reigned twenty and nine years in Jerusalem his mothers name also was Abi the daughter of Zachariah c Or Abiah 2 Chron. 29. 1. 3 And he did that which was right in the sight of the LORD according to all that which David his father did 4 * 2 Chro. 31. â—… ¶ He removed the high places d i. e. The most of them or such as the people most frequented for all were not taken away Chap. 23. 13 14. And this he attempted to do notwithstanding the peoples great and constant Affection to them partly because he had more Zeal and Courage than his Predecessors and partly because the Dreadful Judgments of God upon the Kingdom of Israel for their Superstition and Idolatry had made the People of Iudah more pliable to the Commands of God and of their good King and brake the †images and cut down the groves and brake ‡ Heb. Staâ—…es in pieces the * Numb 21. 9. brazen serpent that Moses had made e By God's Command to be an Ordinance or mean for the conveyance of God's Blessing to the People which therefore had been hitherto kept as a Memorial of God's Mercy but being now commonly abused to Superstition was destroyed for unto those days the children of Israel did burn incense to it f Not
14. shewedst signs and wonders upon Pharaoh and on all his servants and on all the people of his land for thou knewest that they dealt proudly against them p Treating thy people with great scorn and contempt like slaves and beasts so didst thou get thee a name as it is this day 11 * 〈◊〉 â—… 8. 〈◊〉 12. â—… chapter 〈◊〉 14. 〈◊〉 And thou didst divide the sea before them so that they went through the midst of the sea on the dry land and their persecutors thou threwest into the deeps as a stone into the 〈◊〉 â—…5 mighty waters q i. e. The deep waters such as these were into which when a stone is thrown there is no hopes of seeing it again 12 Moreover thou * 〈◊〉 13. 〈◊〉 leddest them in the day by a cloudy pillar and in the night by a pillar of fire to give them light in the way wherein they should go 13 * 〈◊〉 19. 〈◊〉 1. Thou camest down also upon mount Sinai and spakest with them from heaven and gavest them right judgments and †〈◊〉 〈◊〉 true laws r Not such laws as some of the heathen laws were which taught them fallhood superstition Idolatry and other errours but such as discover the truth and the true mind and will of God and the true and onely way to life good s Both in themselves and to us also being useful to reach and comfort and save us statutes and commandments 14 And madest known unto them thy holy sabbath t That holy and blessed Sabbath-day which thou didst bless and 〈◊〉 to 〈◊〉 â—…n paradise Gen. 2. 3. commanding him and in him all his posterity to observe it which yet almost all people and Nations have quite forgotten yea so far as to mock at them Lam. 1. 7. thou didst graciously reveal unto thy people reviving that ancient law by another particular law about it given to us in the wilderness and commandedst them precepts statutes and laws by the hand of Moses thy servant 15 And * 〈◊〉 1â—… gavest them bread from heaven for their hunger and 〈◊〉 â—…6 〈◊〉 â—… 9 〈◊〉 broughtest forth water for them out of the rock for their thirst and promisedst them that they should 〈◊〉 1. â—… go in to possess the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hadst â—…worn to give them 16 But u Notwithstanding all these singular and wonderful mercies which he hither to recounted to aggravate their sins which he now comes to confess and to lead them to a sincere and ingenuous grief and repeutance for their sins not onely for the mischief which they brought upon themselves but for the injury and indignity which they offered to God they and our fathers dealt proudly x i. e. Sinned presumptuously and with contempt of God as scorning to submit their wills to Gods and hardned their neck and hearkned not to thy commandments 17 And refused to obey y Persisted in their disobedience after many admonitions and invitations to repentance neither were mindful of thy wonders that thou didst among them but hardened their necks and in their rebellion †〈◊〉 a 〈◊〉 appointed * 〈◊〉 14. 〈◊〉 a captain z i. e. designed proposed and resolved to do so Numb 14. 4. and therefore they are said to do so as Abraham is said to have offered up Isaac Heb. 11. 17. because he intended and attempted to do it to return to their bondage but thou art †〈◊〉 God 〈◊〉 a God ready to pardon * 〈◊〉 34. 6. 〈◊〉 1â—… 18. gracious and merciful flow to anger and of great kindness and forsookest them not 18 Yea 〈◊〉 32. 4. when they had made them a molten calf and said This is thy God that brought thee up out of Aegypt and had wrought great provocations 19 Yet thou in thy manifold mercies forsookest them not in the wilderness a Where if thou hadst left them without thy conduct and comfort they had been utterly lost and undone the pillar of the cloud departed not from them by day to lead them in the way neither the 〈◊〉 13. 〈◊〉 14. 〈◊〉 〈◊〉 1â—… pillar of fire by night to shew them light and the way wherein they should go 20 Thou gavest also thy 〈◊〉 11. good spirit b Which thou didst graciously and plentifully impart unto Moses and then unto the seventy Elders Numb 11. 17 25 26. to the end that they might be able to direct and govern thy people wisely and in thy fear to instruct them and with-heldest not thy 〈◊〉 16. manna from their mouth and gavest them 〈◊〉 12. 〈◊〉 17. 6. water for their thirst 21 Yea * Deut. 2. 7. forty years didst thou sustain them in the wilderness so that they lacked nothing their * Deut. 8. 4. cloths waxed not old and their feet swelled not c Of which see the notes on Deut. 8. 4. 22 Moreover thou gavest them kingdoms and nations and didst divide them into corners d Or into a corner But the singular number is very commonly put for the plural This is understood either 1. Of the Israelites to whom God divided by lot the Kingdoms and Nations last mentioned and gave them all the corners or sides or quarters for all these the word signifies of their land Or rather 2. Of the heathen Nations whom God in a great measure destroyed and the remainders of them he dispersed into corners that whereas before the Israelites came they had large habitations and dominions now they were cooped up into corners some of them into one Town or city and some into another in the several corners of their land as indeed we find them afterward whilest the Israelites dwelt in a large place and had the possession of their whole land some few and small parcels excepted Compare Deut. 31. 26. where the like phrase is used in the same sense so they possessed the land of Sihon * Numb 21. 21. c. and the land of the king of Heshbon and the land of Og king of Bashan 23 Their children also multipliedst thou as the stars of heaven and broughtest them into the land concerning which thou hadst promised to their fathers that they should go in to possess it 24 So the children went in and possessed the land and thou subduedst before them the inhabitants of the land the Canaanites and gavest them into their hand with their kings and the people of the land that they might do with them †Heb. according to their will as they would 25 And they took strong cities and a fat land and possessed houses full of all goods ‖ Or cisterns wells digged vineyards and olive-yards and †Heb. trees of food fruit-trees in abundance so they did eat and were filled and * Deut. 32. 15. became fat and delighted themselves in thy great goodness e i. e. In all these comforts and
is great k An ironical Question If thou pretendest that thou knowest these things and caâ—…t readily answer these Questions how comest thou by this knowledge Was it from hence because thou wast born when I made the World and that first constitution of the Light and Darkness in that order and succession which continues to this day and thereby hadst the opportunity of inspecting my works and seeing whence the Light came and because thou hast gained this knowledge by long experience as having lived ever since the Creation of the World until this time Whereas in truth thou art but of yesterday and knowest â—…othing as was said Ch. 8. 9. But the words are and may be otherwise rendred dost or didst thou know either by thy own remembrance or by the information of others that thou waâ—…t then born to wit when I made the World Or didst thou know that thou shouldst then be born then to wit when thou wast born Or didst thou then know the two Hebrew Particles being transplaced as is not unusual in that Language that thou shouldst be born How couldst thou know this when thou hadst no being and that the number of thy days should be great That thou shouldst live so long as thou hast lived Thou couldest neither foreknow the time of thy Birth nor the length of thy Life Or and is the number of thy days great i. e. So great that it reacheth to the time of the Worlds Creation 22. Hast thou entred into the treasures of the snow or hast thou seen the treasures of the hail l Dost thou know where I have laid up those vast quantitys of Snow and Hail which I draw forth when I see fit dost thou know the causes of them and the way to produce them But if thou art unacquainted with these treasures it is intolerable presumption in thee to pretend that thou knowest those treasures of Wisdom which lye hid in my own Breast 23. Which m i. e. Which Snow and especially hail I have reserved against the time of trouble n i. e. When I intend to bring trouble or calamity upon a Countrey or People for their sins or for their trial Or against the time of the enemy i. e. when I intend to punish mine or my Peoples enemies and to fight against them with these weapons Of which see instances Exod. 9. 14. Ios. 10. 11. Compare 1 Sam 7. 10. Iob 36. 31. Isa 30. 30. against the day of battle and war 24. By what way o Dost thou know all the causes means methods and circumstanceâ—… of this work of God is the light parted p Or dispersed or distributed to wit in the Air or upon the face of the Earth By light he understands either 1. the Lightning which breaks forth suddenly out of a Cloud and with strange swistness disperseth it self and Heeth from East to West as is noted Mat. 24. 27. But this word light put by it self and being understood properly is constantly used in this Book for the light of the Sun and never for the Lightning and where it is meant of the Lightning there is some other word added to it as Chap. 37. 15. where it is called the light of his Cloud And besides he speaks of the Lightning in the next Verse which were superfluous if it were here mentioned Or rather 2. of the light of the Sun which is commonly called light without any other word added to it as Iob 3. 4 9 16. 24. 14. 25. 3. c. And this light of the Sun is variously parted or distributed in the World shining in one place and time when it doth not shine in another or for a longer time or with greater brightness and power and vertue than it doth in another All which are the effects of God's infinite Wisdom and Power and such as were out of Iob's reach to understand or at least to effect which scattereth the east-wind upon the earth q i. e. Which light scattereth c. i. e. raiseth the East-wind and causeth it to blow hither and thither upon the Earth For as the Sun is justly called by the Poets and others the Father of the Winds because he draws up those exhalations which give matter to the Winds and for other reasons so in particular the East-wind is oft observed to rise together with the Sun from which also it hath both its Latin and Greek Name But some make this a distinct Question from the former and render the words thus and repeat by which way the East-wind under which all the other Winds may be comprehended scattereth it self upon the Earth i. e. Whence the Winds come and whither they go which is mentioned as a secret in Nature Ioh. 3. 8. and how it comes to pass that they blow in such several manners and with such various and even contrary effects Or thus and by which way the East-wind scattereth to wit the Clouds or other light things for this is noted in Scripture to be a most vehement Wind and to scatter the Clouds Exod. 14. 21. Ionah 4. 8. upon the Earth i. e. whence it comes to pass that the East-wind was so violent and furious But the words may be rendred thus Which i. e. which light of the Sun or when it to wit this light scattereth it self as divers here render this word that conjugation being often used reciprocally as is confessed from the prefix Mem being understood as it is very frequently in the Hebrew Text the East for this Hebrew word doth not onely signifie the Eastern Wind but also the East or the Eastern part of the Heavens or Earth as Ezek. 40. 19. 42. 16. Habakk 1. 9. in many other places and Kedem the root of this word is constantly so used upon or over the Earth all over the Earth and this is justly mentioned as a wonderful work of God that as soon as ever the Sun ariseth it parteth or scattereth its light in an instant from one end of the Hemisphear to another But this I propose with submission 25. Who hath divided a water-course for the overflowing of waters r For the showers of Rain which come down out of the Clouds orderly moderately and gradually as if they were conveyed in Pipes or Channels which without the care of God's Providence would fall confusedly and all together and instead of refreshing would overwhelm the Earth or a way for the lightning of thunder s i. e. For that Lightning which breaking out of the Cloud with violence causeth Thunder Or for Lightning and Thunder Who opened a passage for them out of the Cloud in which they were imprisoned And these are here joyned with the Rain because they are commonly accompanied with great showers of Rain which is here noted as a wonderful work of God that Fire and Water should come out of the same Cloud 26. To cause it to rain t That the Clouds being broken by Lightning and Thunder
affected with thy Reproaches as with raine own This whole Verse though truly belonging to David yet was also directed by him or at least by the Spirit of God in him to an higher use to represent the Disposition and Condition of Christ in whom this was more truly and fully accomplished then in David to whom therefore it is applied in the New Testament the first part of it Ioh. 2. 17. and the Latter Rom. 15. 3. 10 †Heb. and â—… 〈◊〉 in the 〈◊〉 of my 〈◊〉 〈◊〉 〈◊〉 c. When I wept r For their Impiety and Reproaches which they cast upon God and Godliness and chastened s Which word is here understood out of Psal. 35. 13. as it is also in 2 〈◊〉 10. 11. 14. out of i Kings 12. 11. where it is expressed my soul t Either my Body Or my self the Soul being oft used both ways with fasting that was to my reproach u They derided me for my Piety and Devotiâ—…n and for my Faith in God's Promises and Hopes of assistance from him 11 I made sackcloth also my garment x Wearing it next to my Skin in Token of my Humiliation and hearty Sorrow as the manner then was in days of Fasting and I became a proverb to them y They used my Name proverbiâ—…lly of any Person whom they thought Vainly and Foolishly Religious 12 They that sit in the gate z Either 1. Vain and Idle Persons that spend their time in the Gates and Markets in which there used to be a Confluence of People Or rather 2. The Judges and Magistrates who used to sit which was their posture Exod. 18. 14. Prov. 20. 8. c. in the Gates of Cities the usual places of Judicature For David oft Complains of his hard usage from these Men as Psal. 58. 1 2. and 119. 23. and elsewhere which was the more grievous because these who were obliged by their Office to protect and Right him did joyn with others in Reproaching and oppressing him speak against me and * Psal. 35. 15. 〈◊〉 I was the song of the †Heb. drinkers 〈◊〉 Drink drunkards a Of the seum of the People of all lewd and debaâ—…ched Persons Thus both high and low Conspired against him 13 But as for me my prayer is unto thee b But whilst they scoff I will pray and not be driven from God and from my Prayers and other Duties by all their Reproaches or other Discouragements O LORD * 〈◊〉 49. 8. 〈◊〉 6. 2. in an acceptable time O God in the multitude of thy mercy hear me in the truth of thy salvation c Heb. In a time of Acceptation or Grace Or thy Good will or good Pleasure These words may be joyned Either 1. With the following Words by way of Limitation Hear me in thy accepted time i. e. I do not limit thee to a Day or time but when thou seest fit hear and help me Or rather 2. With the foregoing as an Argument to enforce his Prayer I pray in a time of Grace or Acceptation I seek thee when thou mayst be found as Psal. 32. 6. Isa. 55. 6. in a good Day as they said 1 Sam. 25. 8. in the day of Grace and Mercy in a time of great Trouble which is the Proper season for Prayer Psal. 50. 15. and whilst I have thee engaged to me by Promises which thy Honour and Truth oblige thee to perform I come not too late and therefore do thou hear me c Or for or according to thy saving Truth or Faithfulness whereby thou art obliged to grant unto me that Salvation which thou hast graciously Promised 14 Deliver me out of the mire and let me not sink let me be delivered from them that hate me d Whereby he explains his meaning in these Metaphors of Mire and Waters and Deep and Pit and out of the deep waters 15 Let not the water-stood overflow me neither let the deep swallow me up and let not * 〈◊〉 55. 23. the pit shut her mouth upon me 16 Hear me O LORD for thy loving kindness is good e i. e. Is Eminently and unspeakably good the Positive degree being put for the Superlative as it is Luk. 1. 28. 1 Cor. 12. 23. c. It is most ready to Communicate it self to indigent and miserable Creatures turn unto me according to the multitude of thy tender mercies 17 And hide not thy face from thy servant for I am in trouble †Heb. make 〈◊〉 〈◊〉 me hear me speedily 18 Draw nigh unto my soul f To support and relieve it O thou who seemest to be departed far away from me and redeem it deliver me because of mine enemies g Partly because they Persecute it and greedily seek to destroy it and Partly because they are thine as well as mine Enemies and if they succeed will Triumph not onely over me but in some sort over thee and over Religion 19 Thou hast known * Psal. 22. 6 7. 〈◊〉 53. 3. Heb. 12. 2. my reproach and my shame and my dishonour h Thou â—…eest how much of it I suffer and that for thy sake as he said v. 7. mine adversaries are all before thee i Thou knowest them thoroughly and all their Injurious and wicked Devices and implacable Malice against me and all their Impiety and Contempt of thee for which they deserve to be utterly and speedily destroyed 20 Reproach hath broken my heart k For Reproach is most grievous to the most generous and noble Souls and besides this was the highest degree and the worst kind of Reproach being cast upon him for God's sake and upon God also for his sake and I am full of heaviness and I looked for some †Heb. to 〈◊〉 with me to take pity but there was none l i. e. Few or none as that Word is frequently used both in sacred and proâ—…ane Writers For whether you understand it of David or of Christ there were some who pitied both of them and for comforters but I found none 21 They gave me also gall m Or Poison Or bitter 〈◊〉 〈◊〉 10. 4. See Deut. 29. 18. Iâ—…r 9. 15. 〈◊〉 3. 19. In stead of giving me that Pity and Comfort which my Condition required they barbarously added to my Afflictions for my meat * Maâ—… 27. 34. 48. Maâ—… 15. 36. Joh. 19. 29. and in my thirst they gave me vinegar to drink n These things were Metaphorically fulfilled in David but Properly and Literally in Christ the Description of whose sufferings was principally intended here by the Holy Ghost who therefore directed Davids Pen to these Words and possibly informed him that this should be accomplished in Christ. Which may not seem improbable to him that Considers the following Imprâ—…cations which are so many and so severe that they may seem to exceed the bounds of Justice and Charity if they be applied to David's Enemies as
53. 2. and partly because Christ who is the truth Iohn 14. 6. and a minister of the circumcision i. e. of the circumcised or of the Jews for the truth of God to confirm the promises made unto the fathers was born upon the earth of a Virgin 's Womb. and righteousness shall look down from heaven u Even God's Justice which was offended with men shall then be satisfied and shall through Christ look down upon sinful men with a reconciled and smiling countenance 12 Yea the LORD shall give that which is good x i. e. All that is good in it self and for us all spiritual and temporal Blessings and * Pal. 67. 6. our land shall yield her increase 13 * Psal. 89. 14. Righteousness shall go before him y As his Harbenger or Attendant He shall work and fullfill all righteousness he shall glorifie and satisfie the righteousness of God and shall advance the practice of righteousness and holiness among men and shall set †Heb. hir steps iâ—… tâ—…e way or 〈◊〉 steps in tâ—…e way So Gr. us in the way of his steps z i. e. shall cause us to walk in those righteous ways wherein he walketh and which he hath prescribed to us But this us is not in the Hebrew and may seem too liberal a supplement And the words may be and are by almost all other Interpreters rendred otherwise He i. e. God shall set which may note his stability and constancy in so doing it to wit righteousness last mentioned in the way of his steps i. e. in the way wherein he walketh So the sence of this last Clause is the same for substance with the former as is very usual in this Book righteousness in that Clause goes before him and in this it goes along with him PSAL. LXXXVI ‖ Or a prayer being a Psalm of David A Prayer of David a When he was in some deep distress either from Saul or by Absalom or upon some other occasion 1 BOw down thine ear O LORD hear me for I am poor and needy b Forsaken and persecuted by men and utterly unable to save my self and therefore a very proper objects or thy power and goodness to work upon 2 Preserve my soul for I am ‖ Or one whom 〈◊〉 savourest holy c Sanctified in some measure by thy Grace and sincerely devoted to thy service This David speaks not in a way of vain ostentation but partly as a powerful argument to move God to hear his prayers because he was one of that sort of men to whom God had engaged himself by his Promise and Covenant and partly by way of just and necessary vindication of himself from the censures of his Enemies who represented him to the world as a gross dissembler and secretly a very wicked man concerning which he here makes a solemn appeal to God desiring audience and help from God upon no other terms than upon this supposition that he was an holy man Which by the way savoureth of no more arrogancy than when he elsewhere professeth his great love to and longing after God his sincere obedience to all God's commands and his hatred of every false way and the like O thou my God d By thy Covenant and my own choice save thy servant that trusteth in thee e Whereby thou seemest obliged in honour and by promise to help me 3 Be merciful unto me O Lord for I cry unto thee ‖ Or all the day daily 4 Rejoyce the soul of thy servant for unto thee O LORD do I lift up my soul f The expression notes servent desire joyned with hope oâ—… expectation as appears by comparing Dâ—…uter 24. 15. Ier. 22. 27. 5 * Verse 1â—… Joel 2. 13. For thou LORD art good and ready to forgive g Herewith he relieveth himself under the sence of his guilt whereby he had brought his present calamities upon himself and plenteous in mercy unto all them that call upon thee k. h To wit in truth as it is explained Psal. 145. 18. or with an upright heart for if a man regard iniquity in his heart God will not hear him Psal. 66. 18. 6 Give ear O LORD unto my prayer and attend to the voice of my supplications i He repeats and multiplies his requests both to ease his own troubled mind and to prevail with God who is well pleased with his peoples importunity in prayer See Luke 18. 1 c. 7 * Psal. 50. 15. In the day of my trouble I will call upon thee for thou wilt answer mee k Whereof I have assurance both from the beâ—…ignity of thy hature and from the truth and certainty of thy promises and from my own and others experiences in former times 8 Among the gods there is none like unto thee l Either for power or readiness to hear and answer prayers I am not now calling upon a deaf and impotent Idol for then I might cry my heart out and all in vain as they did 1 King 18. 26 c. but upon the Almighty and most Gracious God O Lord * Exod. 15. 1â—… Deut. 3. 24. Psal. 89. â—… neither are there any works like unto thy works 9 All Nations whom thou hast made shall come and worship before thee O LORD and shall glorifie thy name m So true is that which I have now said of thee Verse 8. that the time is coming when all the Nations of the Earth shall acknowledge it and forsaking their impotent Idols shall worship thee alone Which being a Work of thy Power and Grace clearâ—… proves that no God is like to thee and no works like thine And those words whom thou hast made are added to prevent or remove Objections concerning the insuperable difficulty and incredibility of this work The God saith he that made them can easily convince and convert them to himself 10 For thou art great and * Psal. 72. 18 and 77. 14. dost wondrous things n This is added as a reason either why the Nations should own the true God because they should see his wonderful Works or why that great Work Verse 9. was not incredible but should certainly be accomplished * Deut. 6. 4. and 32. 39. Isa. 37. 16. and 44. 6. Mark 12. 29. 1 Cor. 8. 4. Eph. 4. 6 thou art God alone o And all the Idols of the Heathen are no gods but vanities as the Gentiles themselves shall see and acknowledge 11 * Psal. 25. 4. and 119. 33. and 143 8. Teach me thy way p Wherein thou wouldst have me to walk As thou hast taught me by thy word so also by thy spirit enlighten my mind that I may clearly discern thy will and my duty in all Conditions and Circumstances O LORD I will walk in thy truth q In the way of thy Precepts which are true and right in all things as he saith Psal. 119.
of men both good and bad and that by which he preserveth and manageth his Church and People 1 IT is a * Psal. 147. 1. good thing b It is a good work and a just debt to God to give thanks unto the LORD and to sing praises unto thy name O most High 2 To shew forth thy loving kindness in the morning and thy faithfulness †Heb. in the nights every night c To adore and celebrate thy goodness and truth continually and especially at those two solemn times of Morning and Evening which on every day and especially upon the Sabbath day were devoted to the worship and service of God 3 Upon an instrument of ten strings and upon the psaltery ‖ Or upon the solemn sound with the harp upon the harp †Heb. Higgaion with a solemn sound 4 For thou LORD hast made me glad through thy work I will triumph in the works of thy hands d Which thou didst create by thine Almighty power and dost still govern with infinite wisdom one instance whereof we have in the following Verses 5 * Psal. 40. 5. O LORD how great are thy works and * Rom. 11. 34. thy thoughts e Thy counsels and methods in the government of the World and of thy Church are very deep 6 * Psal. 94. 8. A brutish man f Who cannot or doth not seriously consider things whose mind is corrupted by his sensual and brutish appetites who is led by sence and not by reason and faith knoweth not neither doth a fool understand this g The depth of Gods counsels and works mentioned v. 5. or that particular work of God â—…escribed v. 7. 7 * Job 12. 6. Jer. 12. 1 2. Mal. 3. 15. When the wicked spring as †Heb. herbs Psal. 104. 14. the grass and when all the the workers of iniquity do flourish it is that they shall be destroyed for ever h Their present worldly prosperity is a presage and occasion of their utter and eternal ruine 8 But thou LORD art most High for evermore i So this Verse is added by way of opposition to the former They shall perish but thou shalt endure as is said in a like comparison Psal. 102. 26. they flourish for a season but thou rulest for ever to judge and punish them Or For as this Hebrew Particle is not seldom used whereof instances have been formerly given thou Lord art c. So this Verse gives a reason of the former as well as the first branch of it why God suffers the wicked to flourish so long because he is not like man of short and uncertain continuance here to whom a little time is long and tedious who therefore impatiently expects the time of vengeance and fears lest the offender should escape it whereas God is unchangeable and everlasting and therefore long-suffering without any inconvenience and the longest time of the prosperity of the wicked is but short and inconsiderable in his Eyes a thousand years being in his sight but as yesterday when it is past Psal. 90. 4. and they can never escape out of his hands as also of the latter branch of the Verse why the wicked shall be destroyed for ever because God lives and reigns for ever to execute that just sentence of everlasting punishment which he hath pronounced against them 9 For lo k He represents their destruction as present and as certain which the repetition of the words implies thine enemies O LORD for lo thine enemies shall perish all the workers of iniquity shall be scattered 10 But my horn shalt thou exalt l But as for me and other righteous persons of whom he saith the same thing v. 12. we shall be advanced to the height of honour and true and lasting felicity like the horn of an unicorn m Of which see on Deut. 33. 17. I shall be anointed n I shall have great cause of rejoicing and testifying my joy by anointing my self as the manner was in Feasts and all joyful solemnities with fresh oil o Sweet and uncorrupted 11 Mine eye also shall see my desire p To wit in the ruine of thine and mine incorrigible Enemies on mine enemies and mine ears shall hear q What I do not see my self I shall understand by the certain reports of others my desire of the wicked that rise up against me 12 * Hos. 14. 5. The righteous shall flourish like the palm-tree r Which is constantly green and flourishing and fruitful Cant. 7. 8. and growing even when it is pressed down and so is a fit Emblem of a just mans person and condition See Revel 7. 9. he shall grow like a cedar s Which spreads it self wide and grows very high and strong and is very durable and in some sort incorruptible in Lebanon 13 Those that be planted t Whom God by his gracious providence and holy spirit hath planted or fixed there in the house of the LORD u i. e. In its Courts which are a part of the House and oft come under that name in Scripture And by this House he means the Church of God whereof all just persons are real and living members shall flourish in the courts x Which he mentions rather than the House because he speaks not here of the Priests but of all just men who were permitted to come no further than into the Courts of our God 14 They shall still bring forth fruit in old age y When their natural strength decayeth it shall be renewed their last days shall be their best days wherein as they shall grow in grace so they shall increase in comfort and blessedness they shall be fat and †Heb. green flourishing 15 To shew that the LORD is upright z This glorious work of God in compensating the short prosperity of the wicked with everlasting punishments and of exchanging the momentany afflictions of the just with eternal glory and happiness doth clearly demonstrate that God is just and blameless in all the dispensations of his Providence in the World he is my rock and there is no unrighteousness in him PSAL. XCIII This Psalm contains an assertion or declaration of Gods soveraign and universal dominion in and over the whole world Which is here set forth partly for the comfort of Gods Church and People against all the assaults of their numerous and potent Adversaries and partly to give an intimation and assurance of the accomplishment of that great Promise of the Kingdom of the Messias which was not to be confined to the Israelites but to be extended to all the Nations of the Earth which though wonderful in our Eyes the Supream and Almighty Ruler of the World could easily effect This and the six following Psalms according to the opinion of the Hebrew Doctors belong to the times of the Messias 1 * Psal. 96. 1â—… 97. 1.
expressed in the following words Compare Psal. 2. 12. which fear before him u Or at his presence who stand in awe of God and forbear and fear to sin out of a sincere respect and reverence to God 13 But it shall not be well x i. e. It shall go very ill with him great miseries are prepared for him which is a Figure oft used in Scripture as hath been formerly and frequently observed with the wicked neither shall he prolong his days y To wit very long or for ever as he desireth which are as a shadow z His life though it may be or seem to be long yet in truth is but a meer shadow which will quickly vanish and disappear and be as if it never had been and many times like a shadow when it is longest it is nearest its abolition because he feareth not before God a This is the punishment of his wickedness and his casting off the fear and service of God For although the lives of good men upon Earth are short as well as the lives of the wicked yet their days are not like a shadow because they are prolonged far beyond this mortal state even to all Eternity and Death itself doth but open the way for them to an endless life 14 There is a vanity which is done b Either by wicked Potentates who do commonly advance unworthy men and oppress Persons of greatest Virtue and merit Or by God's Providence who sees it fit for many weighty Reasons so to manage the affairs of the present World upon the earth but there be just men unto whom it * Ps. 73. 14. Ch. 7. 15. hapneth according to the work c i. e. The merit of their work the work being oft put for the recompence given or belonging to it as Levit. 19. 13. Iob 7. 2. Psal. 109. 20. The sense is Who meets with such hard usage as the worst of men deserve of the wicked again there be wicked men to whom it hapneth according to the work of the righteous d Who instead of those just and dreadful punishments which they deserve by the Laws of God and men receive those encouragements and rewards which are due to virtuous and worthy men I said that this also is vanity e This is a very unreasonable and foolish thing if it be considered without respect unto another life as it is here where Solomon is discoursing of the vanity of the present life and of the impossibility of finding satisfaction and happiness in it 15 * Ch. 3. 2â—… 5. 18. 9. 7. Then I commended mirth because a man hath no better thing under the sun than to eat and to drink and to be merry f This he speaks either 1. in the Person of a sensual Man Things being so as was related v. 14. it is best to give a Man's self up to eating and drinking and all manner of carnal delights Or 2. in his own Name and Person Upon these considerations I concluded that it was most adviseable for a Man not to perplex and torment himself with the Thoughts of the seeming inequalities of Divine Providence and of the great disorders which are in the World or with cares and fears about future events or with infinite and insatiable desires of Worldly things but quietly and chearfully and thankfully to enjoy the comforts which God gives him See on Eccles. 2. 24. 3. 12 13. for that shall abide with him of his labour g This is the best advantage which he can make of this Worlds goods as to the present life the days of his life which God giveth him under the sun 16 When I applied mine heart to know wisdom h This he seems to add as the reason of that judgment which he had now passed v. 15. because he had diligently studied wherein Man's Wisdom did consist and had observed the restlessness of mens minds and bodies in other courses and to see the business i Either 1. To find out the work of God as the next Verse may seem to explain it and all the Mysteries of God's Providence in the Government of this present and lower World Or 2. To observe mens various designs and employments and their toilsom and unwearied businesses or labours about worldly things Which sense seems best to agree both with the use of this Hebrew word which is constantly used in this sense in all the places of Scripture where it is which are Eccles 1. 13. 2. 23 26. 3. 10. 4. 8. 5. 2 13. 8. 16. and never concerning the works of God and with the foregoing and following words as we shall see that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes k The sense of the words thus translated and pointed seems to be this There is a certain Man whom it is needless to Name which is a modest designation of himself like that of St. Paul 2 Cor. 12. 2. I know a Man in Christ c. who studied those matters Day and Night and therefore is very capable of passing a judgment about them But with submission there seems to be no need of a Parenthesis to cut oâ—… these words from the former with whom they have a fit connexion For having now mentioned the business which is done or which Man doth upon Earth he further adds as an evidence of Man's eagerness in pursuing his business for even by Day and by Night â—…e to wit the busie Man which is easily understood from the foregoing clause seeth not sleep with his eyes i. e. He grudgeth himself even necessary refreshments and disquiets himself with endless cares and labours the fruit whereof he doth but little enjoy and therefore it is better to eat and drink c. as I now said v. 15. As for the Phrase of seeing sleep it is a figurative expression used in other Authors and is like that of seeing death Psal. 89. 48. 17 Then l Heb. and or moreover I beheld all the work of God m I considered the counsels and ways of God and the various methods of his Providence towards good and bad men and the reasons of them that a man * Job 5. 9. Ch. 3. 11. 11. 5. Rom. 11. 33. cannot find out n No Man though never so wise and inquisitive and studious as it follows is able fully and perfectly to understand these things And therefore it is best for Man not to perplex himself with endless and fruitless enquiries about these matters but quietly to submit to God's Will and Providence and to live in the fear of God and the comfortable enjoyment of his blessings the work that is done under the sun because though a man labour to seek it out yet he shall not find it yea further though a wise man think to know it yet shall he not be able to find it CHAP. IX 1 FOr
and from the Nature of the Thing for this really was the last Time and State of the Church in the World the Jewish Pedagogy was to be abolished but Christs Institutions were to continue to the end of the World that the mountain of the LORDS house d The Temple of the Lord which is upon Mount Moriah which yet is not to be understood literally of that Material Temple but mystically of the Church of God as appears from the next following Words which will not admit of a literal Interpretation and from the flowing of all Nations to it which was not to that Temple nor indeed was fulfilled till that Temple was destroyed and from the frequent use of this Metaphor the Temple or the House of the Lord concerning the Christian Church both in the Old and the New Testament shall be ‖ Or prepared established in the top of the mountains and shall be exalted above the hills e Shall be placed and setled in a most conspicuous and glorious manner being advanced above all other Churches and Kingdoms in the World and all nations f Those Gentiles whom you now despise and judge to be abhorred and quite forsaken by God shall flow g Shall come in great abundance and with great eagerness like a River as the Word signifies unto it 3 And many people shall go h Shall not onely have some weak desires of going but shall be ready to take pains and shall actually go and say i Such shall be their Zeal that they shall not onely go themselves but shall perswade and press others to go with them * Jer. 31. 6. 50. 5. Zech. 8. 21. Come ye and let us go up to the mountain of the LORD to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths k They shew the truth of their Conversion by their hearty desire to be instructed in the way or method of worshipping and serving God acceptably and by their firm purpose of practising the Instructions given to them for l This last Clause contains the Reason why the People should be so forward to go and to invite others to go with them and they may be the Words either of the People continuing their Speech or of the Prophet now returning to speak in his own name out of Zion shall go forth the law m The New Law the Doctrine of the Gospel which is frequently called a Law because it hath the Nature and Power of a Law obliging us no less to the Belief and Practice of it than the Old Law did and the word of the LORD from Jerusalem n For the Accomplishment of this Promise see Luk. 24. 47. Act. 1. 8. Rom. 10. 18. 4 And he shall judge among the nations o Christ shall set up and use his Authority among and over all Nations not onely giving Laws to them as other Rulers do but doing that which no other Powers can do convincing their minds and Consciences conquering and changing their Hearts and ordering their Lives and shall rebuke p Either verbally by his Word and Spirit reproving or convincing the World of Sin or really by his Judgments upon his implacable Enemies which obstruct the Propagation of the Gospel many people and * Psal. 46. 9. Hos. 2. 18. Zech. 9. 10. they shall beat their swords into plow-shares and their spears into ‖ Or Sithes pruning-hooks nation shall not lift up sword against nation neither shall they learn war any more q He shall root out those great Animosities and Hostilities which were between the Jews and Gentiles Eph. 2. 13 c. and between several Nations subduing Mens Pride and Passions and Lusts which are the Causes of all Wars and Contentions and working Humility and Meekness and Self-denial and true and fervent Love to all Men from whence Peace necessarily follows This was the Design of the Gospel in all and the Effect of it in those that rightly received it And that War and Dissension which was occasioned by the Preaching of the Gospel as was foretold Mat. 10. 21 22. it was wholly accidental by reason of Mens corrupt Interests and Lusts which the Gospel opposed and it was not amongst those who received the Gospel in the love of it but between them and those who were either open Enemies or false Friends to them and to the Gospel But if this Place â—…e understood of an external and general Peace which was to be in the World in the Days of the Messias this also may in due time be verified when all Israel shall be saved and the fulness of the Gentiles shall be brought in and both Jews and Gentiles shall be united together into one Fold under Christ their great Shepherd all which is prophecied and promised Ioh. 10. 16. Rom. 11. and elsewhere For it is not necessary that all the Prophecies concerning the Kingdom of the Messias should be accomplished in an instant or at the beginning of it but it is sufficient if they be fulfilled before the end of it And some of them do manifestly belong to the last days of that Kingdom And therefore there is no truth nor weight in that Argument which the Jews bring from this Place against our Messias because of those Wars that have hitherto been and still are amongst Christians for this doth not prove that these Wars shall never cease or that there shall not be such a Peace in the World as they understand before the end of Christs Kingdom 5 O house of Jacob come ye r Seeing the Gentiles are thus ready and resolved to go to the Lords House let this oblige and provoke you O ye Israelites to go with them or before them Whereby he secretly intimates their backwardness and that when the Gentiles did come into the Church they would apostatize from it and let us walk * Chap. 10. 17. in the light of the LORD s Take heed that you do not reject that Light which is so clear that even the blind Gentiles will discern it 6 Therefore t For the following Reasons Or But as this Particle is oft used But why do I perswade the Israelites to receive the Light of the Gospel My labour is in vain I foresee they will refuse it and God for their many and great Sins will give them up to Apostacy and Infidelity thou hast forsaken u Wilt certainly forsake and reject thy people the house of Jacob x The Body of that Nation because they be replenished ‖ Or more than the east from the east y Their Land is full of the impious and superstitious and idolatrous Manners of the Eastern Nations the Syrians and Chaldaeans and * Deut. 18. 14. are soothsayers z These undertook to discover secret things and to foretel future contingent things by the superstitious Observation of the Stars or Clouds or
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
for relief but in vain O LORD I am oppressed x By my Disease which like a Serjeant hath seized upon me and is haling me to the Prison of the Grave ‖ Or ease me undertake for me y Stop the Execution and rescue me out of his hands 15. What shall I say z I want words sufficient to express my deep Sense of God's dealings with me He did foretel it by his Word and effect it by his Hand This Clause and Verse is Either 1. a Continuance of his Complaint hitherto described God hath passed this Sentence upon me and hath also put it in Execution and to Him I must submit my self Or 2. he hath both spoken unto me and himself have done it a Transition or entrance into the Thanksgiving which is undoubtedly contained in the following Verses So the Sence is God hath sent a gracious Message to me by his Prophet concerning the prolongation of my Life and he I doubt not will make good his Word therein And this Sence seems the more probable 1. Because here is mention of his years to come whereas in his sickness he expected not to live to the end of a day 2. Because the Chaldee Paraphrast and the Seventy and Syriack and Arabick Interpreters expound it so in their Versions 3. Because this suits best with the context and coherence of this Verse both with the former and with the following Verse For as he endeth the foregoing Verse with a Prayer to God for longer Life so in this Verse he relates God's gracious Answer to his Prayer And if this Verse be thus understood the next Verse hath a very convenient Connexion with this whereas it seems to be very abrupt and incoherent if the Thanksgiving begin there I shall go softly b I shall walk in the course of my Life Either 1. humbly with all humble thankfulness to God for conferring so great a Favour upon so unworthy a Person Or 2. easily and peaceably with leasure not like one affrighted or running away from his Enemy Or 3. by slow and gentle paces as Men commonly spin out their Days by degrees unto a just length which is not unfitly opposed to his former state and time of Sickness wherein his days were swifter than a weavers shuttle and than a post as Iob complained upon the same occasion Iob 7. 6. 9. 25. and were cut off like a weavers Web as he complained ver 12. all my years in the bitterness of my soul c Arising from the remembrance of that desperate Condition from which God had delivered me For great dangers though past are oft-times very terrible to those that seriously reflect upon them But the Words may be rendred upon or after as this particle is rendred Isa. 18. 4. the bitterness of my soul after the deliverance from this bitter and dangerous Disease Which may be compared with ver 17. where he saith For or after peace I had great bitterness as here he presageth and assureth himself of the contrary That he should have Peace after his great bitterness The Chaldee Paraphrast renders the Words Because of my deliverance from bitterness of Soul bitterness being put for deliverance from bitterness as five is put for lack of five as we render it Gen. 18. 28. and fat for want of fat Psal. 109. 24. and fruits for want of fruits Lam. 4. 9. And other such like Defects there are in the Hebrew which is a very concise Language 16 O Lord by these things d By vertue of thy gracious Word or Promise and powerful Work by thy Promises and thy performances of them mentioned in the foregoing Verse This place may be explained by comparing it with Deut. 8. 3. Man doth not live by bread but by every word that proceedeth out of the mouth of the Lord. The Sence is Not I onely but all Men do receive and recover and hold their Lives by thy Favour and the Word of thy Power And therefore it is not strange That one Word of God hath brought me back from the very jaws of Death men live and in all these things is the life of my spirit e And as it is with other Men so hath it been with me in a special manner for In these above all other things is the life of my Spirit or Soul i. e. either the comfort which is sometimes called Life of my Spirit or rather That Life which is in my Body from my Spirit or Soul united to it so ‖ Or hast recovered me and made me forer c. wilt thou recover me and make me to live f Or and or for thou hast recovered me c. to wit by these Things 17. Behold ‖ Or on my peace came great bitterness for peace I had great bitterness g My Health and Prosperity was quickly changed into bitter Sickness and Affliction Or as others render it My great bitterness was untâ—… peace was turned into Prosperity or became the occasion of my safety and further advantages For that drove me to my prayers and my prayers prevailed with God for a gracious Answer and the prolonging of my Life but †Heb abou hast loved my soul from the pit thou hast in love to my soul h In kindness to me the soul being oft put for the Man This is an emphatical Circumstance For sometimes God prolongs mens dayes in anger and in order to their greater misery delivered it from the pit of corruption for thou hast cast all my sins behind thy back i Thou hast forgiven those sins which brought this evil upon me and upon that account hast removed the punishment of them which sheweth that thou didst this in love to me The phrase is borrowed from the custome of men who when they would accurately see and observe any thing set it before their faces and when they desire and resolve not to look upon any thing turn their backs upon it or cast it behind them 18 For k In this and the following verse he declares Gods design in delivering him that he might praise him in his Church which if he had died he could not have done the †Heb. Hell * Psal. 115. 17. grave cannot praise thee e death cannot celebrate thee they that go down into the pit connot hope for thy truth m They cannot expect nor receive the accomplishment of thy promised goodness in the Land of the Living l The dead are not capable of glorifying thy Name among men upon Earth which I desire and determine to do See the like expressions Psal. 6. 5. and 30. 9. and 88 10. c. The Grave is put for the persons lodged in it by a Metonymy 19 The Living the living he shall praise thee n They are especially obliged to it and they onely have this priviledge as I do this day the father to the children shall make known thy truth o They shall not
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
withered away the grass faileth there is no green thing b By the just and special Judgment of God Thus God and Man conspire together to destroy them 7 Therefore the abundance they have gotten and that which they have laid up shall they c To wit their Enemies which is plainly implied carry to the ‖ Or valley of the Arabians brook of the willows d Unto some Brook or River having great numbers of Willows growing by it by which they might convey them to some eminent and strong City built upon the same River Possibly he means some such River which â—…an into Euphrates and so gave them opportunity of carrying their Spoils by Water unto Babylon Though the Words may be rendred into the vally of the Arabians whither the Spoils might be first carried in order to their Transportation into Assyria or Chaldaea for part of Arabia lay between Moab and those Countries But the former Translation seems better because these very Words are so rendred Levit. 23. 40. 8 For the cry is gone round about the borders of Moab the howling thereof unto Eglaim and the howling thereof unto Beer-elim e Their Cry fills all the Parts of the Country 9 For the waters of Dimon f This seems to be the same place with Dibon mentioned v. 2. here called Dimon for the great bloodshed in it as it here follows such changes of a Letter being not unusual in Proper Names as in Merodach for Berodach Isa. 39. 1. shall be full of Blood for I will bring †Heb. additiâ—…s more g Either 1. more than upon other parts of the Country that being one of their High-places v. 2. or rather 2. more than hath been already mentioned upon Dimon lions upon him that escapeth of Moab h God shall send Lions to find out those who escape the Fury of Men. and upon the remnant of the land CHAP. XVI SEnd ye the lamb ‖ Or of the ruâ—… to the ruler of the land a The Prophet continues his Prophecy against Moab in this Chapter and here turneth his Speech to them and gives them Counsel what to do to prevent if possible the threatned Desolation In these first Words he adviseth them to the Practice either 1. of Justice Pay that Tribute of Lambs and Goats which you obliged your selves to pay unto David and to his Posterity 2 Sam. 8. 2. and pay it not unto Israel as you have done 2 Kings 3. 4. but unto the King of Iudah who is the rightful Heir of David and King of the Land Or 2. of Piety Send a lamb for a Sacrifice unto God who is the Ruler of the land to wit of your Land no less than of ours or of the earth as the Word is commonly rendred who is the God of the whole earth as he is called Isa. 54. 5. the God of all the kingdoms of the earth Isa. 37. 16. Make your Peace with God by Sacrifice for all your Injuries done to him and to his People These Words may be understood Ironically and the Design of them may be to represent their miserable and desperate Condition as if he had said You have tried all other ways and sought to your Idols ch 15. 2. and all in vain now seek to the God of Israel who alone can help you But alas he is highly incensed against you and coming to destroy you But this seems rather to be serious Advice by comparing these Words with v. 3 4. from ‖ Or Petra †Heb. a rock Sela b An eminent City of Moab seated upon a Rock which is here named either because the King and his Court at this time resided there or for some other Reason then evident though now unknown to the wilderness c To the Wilderness of Moab of which we read Numb 21. 11. Deut. 2. 8. and so onward to Zion as it follows Or this may be added as a Description of the Place called Sela. Hence some render the Words Sela of the wilderness and others Sela which lieth or looketh towards the wilderness And this Limitation might be the more necessary to distinguish this from other Places of Moab called by the same name which signifying a rock might be common to several Places in that Rocky Country unto the mount of the daughter of Zion d Unto the Temple upon Mount Zion 2 For e Or Otherwise as this Particle is sometimes used if you do not follow my advice it shall be that as a wandring bird ‖ Or a nest forsaken cast out of the nest f Which knows not whither to go nor what to do so the daughters of Moab shall be at the fords of Arnon g Which was the Border of the Land of Moab where they were either being carried that way into Captivity or rather with design to flee out of their own Land although they knew not whither as the foregoing Metaphor sheweth 3 †Heb. Bring Take counsel h Consider seriously among your selves what course to take to prevent your utter Ruine execute judgment i Do those things which are just and right as to all men so particularly to my People to whom you have been most unrighteous and unmerciful make thy shadow as the night k Or as the shadow of the night large and dark as the Shadow of the Earth is in the Night-season The meaning is Conceal and protect my People in the time of their Distress and Danger as this Metaphor is explained in the rest of this and in the following Verse in the midst of noon-day hide the out-casts l Mine outcasts as it follows v. 4. those of my People which are driven out of their own Land bewray not him that wandreth m Unto their Enemies as thou hast treacherously done in former times 4 Let mine out-casts n Whom though I have forsaken and sorely chastened yet I do and still will own for my People and I do observe and will requite both the Kindnesses and the Injuries done to them dwell with thee Moab be thou a covert to them from the face of the spoiler for the †Heb. wringer extortioner is at an end o Shall shortly be destroyed and my People shall ere long be restored and then thou wilt not lose the Fruit of thy Kindness The Present Tense is put for the Future as it is usually in Prophecies the spoiler ceaseth †Heb. the treaders down the oppressours are consumed out of the land 5 And in mercy p By my Mercy Though they have sinned and I am now punishing their Sins yet I will deliver them for my own Mercies sake * Dan. 7. 14. 27. Mic. 4. 7. Luk. 1. 33. shall the throne q The Kingdom of Iudah Therefore for thine own sake shew them Kindness in this day of their distress for they will be capable of requiting thee be ‖ Or prepared established and
he r Their King which is easily and necessarily understood shall sit upon it in truth s Which may respect either 1. the Manner of his Government exercising Truth and Justice But that is more plainly and fully expressed in the last part of the Verse Or 2. the Continuance of it in truth i. e. firmly and constantly for truth is oft put for the stability and certainty of a thing as 2 Chron. 32. 1. Prov. 1â—… 18. Isa. 61. 8. And this makes the Argument more considerable to the present purpose The Kingdom shall not onely be restored but firmly setled Therefore it is your Interest O Moabites to be kind to my People in the tabernacle t In the House or Palace which is called a tent or tabernacle either because Houses are frequently so called in Scripture as 2 Sam. 20. 1. 1 Kings 8. 66. 12. 16. or with respect unto the unsetledness of David's House which now indeed was more like a Tabernacle than a strong Palace and yet notwithstanding its present Imbecility should be firmly established of David judging and seeking judgment u Searching out the Truth of Causes and Things with care and diligence which is the Duty of a Judge and hasting righteousness x Neither denying nor yet delaying Justice And these good Qualifications seem to be here mentioned partly to teach the Rulers of Moab their Duty towards their own People and the Israelites which were among them and partly as a Reason and Evidence of that Stability which he had promised to the House of David 6 We have heard of the * Jer. 48. 29. Zeph. 2. 10. pride of Moab y The Prophet having spoken to the Moabites and acquainted them with their Duty and Interest now he turneth his Speech to God's People whom he armeth and comforteth against their approaching Misery The scope and sence of the Prophet in this Verse is this I do not expect that my Counsels will have any good effect upon Moab they will still carry themselves insolently and outragiously tawards you and they promise themselves that they shall now effect what they have long desired even satisfie their Malice in your total and final Destruction but they shall be disappointed of their Hopes It is well known to me and you and all their Neighbours that they are an haughty and furious People and therefore they will scorn my Advice and doubt not to stand upon their own Legs he is very proud even of his haughtiness and his pride and his wrath but his lies shall not be so z His vain Imaginations and false and crafty Counsels shall not take effect But the Words are and may be otherwise rendred But his strength as this Word is rendred Iob 18. 13. Heb. bars which are the Strength of Gates or Doors is not so not equal to his Pride or Fury Or thus exactly according to the Words and Order of the Hebrew Text not so lies A concise Speech such as are very common in this and other Prophets And these Words may possibly be brought in as the Words of the Moabites making this short Reply to the Prophets Counsels and Threatnings directed to them in the foregoing Verses of this Chapter It is not or shall not be so as thou sayst thy Words are bâ—…t Lies we fear not thy Threats against us But this I propose with submission 7 Therefore shall Moab * Jer. 48. 20. howl for Moab a For it self the Noun put for the Pronoun as is usual in the Hebrew Text. Or to Moab One Moabite shall howl or lament to or for another every one shall howl for the foundations of Kir-hareseth b An ancient and eminent City of Moab called Kir chap. 13. 1. and Kir-haresh v. 11. which signifies The city of the sun probably because there was the Temple of the Sun which City was preserved when their other Cities were ruined 2 Kings 3. 25. and therefore the Destruction of it was more lamented shall ye ‖ Or mutter mourn c Or ye shall meditate or talk as this Word commonly signifies Your Thoughts and Discourses will run much upon the Ruine of such a City surely they are stricken d Or broken overthrown or destroyed 8 For the fields of Heshbon languish e Either for want of Rain as ch 15. 6. or because there are no men left to till and manure them and the vine of Sibmah the lords of the heathen f The Assyrians or Chaldeans the great Rulers of the Eastern Nations have broken down the principal plants g The choicest Vines Under which one Particular he seems to understand not onely all their other Fruits and Goods but even their Persons and choicest People thereof they are come even unto Jazer h Either 1. the Lords of the Heathen are come as far as Iazer which is the utmost Border of Moab or 2. the People of Moab are going into Captivity and part of them are already gone as far as Iazer Some understand this and the following Clauses of the Vines which are here commended to aggravate the Loss and Ruine of them and render the Words which reached even unto Iazer which Vineyards were planted for many miles together even as far as Iazer they wandered through the wilderness i Others of the Moabites fled away for their Lives and wandred hither and thither in the Wilderness of Moab of which see Numb 21. 11. Deut. 2. 8. her branches k i. e. Her People called plants before are ‖ Or plucked up stretched out l Or are spread abroad as this Word signifies Numb 11. 32. Iudg. 15. 9. 1 Sam. 30. 16. are driven from their own Homes and dispersed into several Countries thy are gone over the sea m Over the Dead Sea which was the Border of Moab They were forced to flee out of their own Country to save their Lives 9 Therefore I will bewail with the weeping of Jazer the vine of Sibmah n So the sence is I will bewail Sibmab as I did bewail Iazer which they say was destroyed before Sibmah Or the weeping of Iazer might be a Proverbial Expression for it is used also Ier. 48. 32 like that of the mourning of Hadadrimmon Zech. 12. 11. though the Reason of it be now unknown as it is in many other Proverbs The Words are by others rendred and that more agreeably to the Hebrew Text I will bewail with weeping which is an usual Hebraism for I will bitterly bewail Iazer and which Particle is oft understood the vine of Sibmah But our Translation seems to be justified by the parallel Place Ier. 48. 32. where it is O vine of Sibmah I will weep for thee with the weeping of Iazer I will water thee with my tears O Heshbon and Elealeh for ‖ Or the alarm is fallen upon c. the shouting for thy summer fruits and for thy harvest is fallen o Those joyful Shouts