bottom of Mount Sinai to hear and receive Gods ten Commandements from his own mouth 11 And it came to pass at the end of fourty dayes and fourty nights that the LORD gave me the two tables of stone even the tables of the covenant 12 And the LORD said unto me * Exod. 3â—… 3. Arise get thee down quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they are quickly turned aside out of the way which I commanded them they have made them a molten image 13 Furthermore the LORD spake unto me saying I have seen this people and behold it is a stiff-necked people 14 Let me alone o Stop not the course of my fury by thy intercession that I may destroy them and blot out their name from under heaven and I will make of thee a nation greater and mightier than they 15 So I turned and came down from the mount and the mount burned with fire and the two tables of the covenant were in my two hands 16 And * Exod. 32. 19. I looked and behold ye had sinned against the LORD your God and had made you a molten calf ye had turned aside quickly out of the way which the LORD had commanded you 17 And I took the two tables and cast them out of my two hands and brake them before your eyes p Not by an unbridled passion but in zeal for Gods honour and by the direction of Gods spirit to signifie to the people that the covenant between God and them contained in those tables was broken and made void and they were now quite cast out of Gods favour and could expect nothing from him but fiery indignation and severe justice See on Exod. 32. 19. 18 And * Psa. 106. 23. I fell down q In way of humiliation and supplication on your behalf before the LORD as at the first forty dayes and forty nights I did neither eat bread nor drink water because of all your sins which ye sinned in doing wickedly in the sight of the LORD to provoke him to anger 19 For I was afraid of the anger and hot displeasure wherewith the LORD was wroth against you to destroy you But the LORD hearkned unto me at that time also 20 And the LORD was very angry with Aaron r Though he was onely accessary as being perswaded and in a manner compelled to comply with your desire to have destroyed him And I prayed for Aaron also the same time 21 And * Exod. 32. 20. I took your sin s i. e. The object and matter of your sin as sin is taken Isa. 31. 7. the calf which ye had made and burnt it with fire and stamped it and ground it very small even until it was as small as dust and I cast the dust thereof into the brook t That there might be no monument or remembrance of it left that descended out of the mount 22 And at * Num. 11. 1 3. Taberah and at * Exod. 17. 7. Massa and at * Num. 11. 34. Kibroth-hattaavah ye provoked the LORD to wrath 23 Likewise * Num. 13. 3. when the LORD sent you from Kadesh-barnea saying Go up and possess the land which I have given you then ye rebelled against the commandment of the LORD your God and ye believed him not nor hearkned to his voice 24 Ye have been rebellious against the LORD from the day that I knew you 25 Thus I fell down before the LORD forty dayes and forty nights u The same mentioned before v. 18. as appears 1. By comparing this with Exodus where this History is more fully related and where this is said to be done twice onely 2. By the occasion and matter of Moses his prayer here following which is the same with the former 3. By the words here following as I fell down at first which shew that this was the second time of his so doing as I fell down * Ver. 18. at the first because the LORD had said he would destroy you 26 I prayed therefore unto the LORD and said O LORD God destroy not thy people and thine inheritance which thou hast redeemed through thy greatness x i. e. Through the greatness of thy power which appeared most eminently in that work as is noted v. 29. which thou hast brought forth out of Egypt with a mighty hand 27 Remember thy servants y i. e. The promise made and sworn to thy servants which was mentioned above v. 5. Abraham Isaac and Jacob look not unto the stubborness of this people nor to their wickedness nor to their sin 28 Lest the land whence thou broughtest us out say * Num. 14. 15. Because the LORD was not able to bring them into the land which he promised them and because he hated them he hath brought them out to slay them in the wilderness 29 Yet they are thy people z Whom thou hast chosen to thy self out of all mankind and publickly owned them for thine and hast purchased and redeemed them from the Egyptians and thine inheritance which thou broughtest out by thy mighty power and by thy stretched-out arm CHAP. X. 1 AT that time a When God was newly appeased by my intercession the LORD said unto me * Exod. 34. 1. Hew thee two tables of stone like unto the first and come up unto me into the mount and make thee an ark of wood b Either a temporary Ark for this use till the other was finished or the famous Ark as may seem by comparing this with v. 5. It is not evident in what order these things were done nor is it strange if Moses in this short and general relation neglect the order of time as being nothing to his present purpose 2 And I will write on the tables the words that were in the first tables which thou brakest and thou shalt put them in the ark 3 And I made an ark of * Exod. 25. 1 10. Shittim wood and hewed two tables of stone like unto the first and went up into the mount having the two tables in mine hand 4 And * Exod. 34. â—… he wrote on the tables according to the first writing the ten †Heb. 〈◊〉 commandments which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly and the LORD gave them unto me 5 And I turned my self and came down from the mount and put the tables in the ark which I had made and there they be as the LORD commanded me 6 And the children of Israel took their journey c This following History comes in manifestly by way of parenthesis as may appear from ver 10. where he returns to his former discourse and it seems to be here inserted Either 1. Because the Priests and Levites here mentioned were the Guardians and Keepers of the Ark and Tables here mentioned
of Israel's God above all other Gods and particularly from that great and glorious instance thereof in Thunder which hath struck the proudest Monarchs with the dread of that God whom at other times they despised A Psalm of David 1 GIve * 1 Chr. 16. 28. 29. Psal. 96. 7 8 9. unto the LORD O †Heb. ye Soâ—…s of the mighty ‖ Or of God ye mighty a Ye Potentates and Rulers of the Earth To these he addresseth his Speech Partly because they are most apt to forget and contemn God and insolently to assume a kind of Deity to themselves and Partly because their Conviction and Conversion was likely to have a great and powerful influence upon their people By an humble and thankful acknowledgment of it for other ways we can give nothing to God give unto the LORD b glory and strength c i. e. The glory of his strength or power which is the Attribute set forth in this Psalm Or his glorious strength 2. Give unto the LORD †Heb. the Honour of his name the glory due unto his name d i. e. The Honour which he deserves which is to prefer him before all other Gods and to forsake all others and to own him as the Almighty and the only true God worship the LORD ‖ Or iâ—… his gloâ—… Sanctuâ—… in the beauty of holiness e Or of the Sanctuary which is commonly called by this Name in his Holy and beautiful House as it is called Isa. 64. 11. the only place where he will receive Worship So he exhorts them to turn Proâ—…elytes to the Jewish Religion which was their Duty and Interest 3. The voyce of the LORD f i. e. Thunder as is manifest from the next Clause and the following Effects which is oft called the Lords voyce as Exod. 9. 23. 28 29. Iob. 37. 21. 4 5. Psal. 18. 14. and 46. is upon the waters g Either 1. Upon the Seas where its noise spreads far and wide and is very Terrible But the following Verses speak of the Effects of it upon the Earth only Or rather 2 Above in the Clouds which are called Waters Gen. 1. 7. Psal. 18. 11. because they are of a watry Substance And this Circumstance is Considerable here to magnifie the Divine power which displayeth it self in those high places which are far above the reach of all Earthly Potentates and from whence he can easily and unavoidably smite all that dwell upon the Earth and will not submit to him the God of glory thundreth the LORD is upon ‖ Or great 〈◊〉 many waters h i. e. Upon the Clouds in which there are vast Treasures of water and upon which God is said to sit or Ride Psal. 18. 10 11. and 104. 3. 4. The voyce of the LORD is †Heb. iâ—… Powâ—… powerful the voyce of the LORD is †Heb. iâ—… Maâ—… full of majesty i Is an evident Proof of God's glorious Majesty 5. The voyce of the LORD breaketh the cedars k By Thunder-bolts which have oft thrown down Trees and Towers yea the LORD breaketh the cedars of Lebanon l A place Famous for strong and lofty Cedars See 2 Chron. 2. 8. Cant. 3. 9. and 5. 15. 6. He maketh them m The Cedars last mentioned which being broken by the Thunder the parts of them are suddenly and violently hurled about hither and thither also to skip like a calf Lebanon and * 〈◊〉 3. 9. Syrion n An high Mountain beyond Iordan joyning to Lebanon of which see Deut. 3. 9. and 4. 48. Lebanon and Sirion are here understood Either 1. Properly and so they are said to skip Or leap both here and Psal. 114 4. by a poetical Hyperâ—…ole very usual both in Scripture and other Authors Which is so known that it is needless to give any Instances of it Or 2. Metonymically for the Trees or people of them as the Wilderness v. 8. may seem to be taken and as the Earth by the same Figure is frequently put for the people which dwell in it like a young unicorn o Heb. Reem Of which see on Numb 23. 22. Psal. 22. 21. 7. The voyce of the LORD †〈◊〉 cutteth 〈◊〉 divideth p Heb. Heweth out i. e. It breaketh out of the Clouds and thereby makes way for the Lightnings which are suddenly dispersed over the face of the Earth the flames of fire 8. The voyce of the LORD shaketh the wilderness q i. e. Either the Trees or rather the Beasts of the Wilderness by a Metonymy as before v. 6. Compare this with the next Verse the LORD shaketh the wilderness of Kadesh r Which he mentions as an eminent Wilderness vast and Terrible and well known to the Israelites Numb 20. 1. 16. and wherein possibly they had seen and observed some such Effects of Thunder as are here mentioned 9. The voyce of the LORD maketh the hinds ‖ 〈◊〉 to be in 〈◊〉 to calve s Through the Terror which it causeth which hastens the Birth in these and other places See 1 Sam. 4. 19 He nameth the Hinds because they bring forth their young with Difficulty Iob 39. 1 2. and discovereth t Heb. maketh bare Either of its Trees which it Either breaks or strips of their Leaves Or of the Beasts which it forceth to run into their Dens the forests and u Or but Having shewed the Terrible effects of God's power in other places he now shews the Blessed priviledge of God's people that are praising and glorifying God and receiving the Comfortable influences of his Grace in his Temple when the rest of the World are Trembling under the Tokens of his Displeasure By which he secretly invites and perswades the Gentiles for their own safety and Comfort to own the true God and to Worship him in his Sanctuary as he did exhort them v. 2. Or therefore i. e. Because of these and such like Discoveries of Gods excellent Majesty and Power hâ—… people fear and praise and adore him in his Temple in his temple ‖ 〈◊〉 〈◊〉 of it utterâ—… c. doth every one speak of his glory 10. The LORD sitteth upon the flood x He moderateth and ruleth which is oft signified by sitting this being the posture of a Judge or Ruler of which see Psal. 9. 7 8 9. and 47. 9 Ioel 3. 12. the most abundant and violent Inundations of Waters which sometimes fall from the Clouds upon the Earth where they would do much Mischief if God did not prevent it And these are here fitly mentioned as being many times the Companions of great Thunders And this may be alledged as another Reason why God's people did praise and Worship him in his Temple because as he sendeth terrible Tempests and Thunders and Floods so he also restrains and over-rules them But most Interpreters refer this to Noah's Flood to whom the Word here used is elsewhere Appropriated And
to God for all their hard Speeches and unrighteous decrees against him 2. Yea in heart d Or with your Heart with free choice and Consent and not onely by Constraint and out of Compliance with Saul ye work wickedness ye * Psal. 78. 57. weigh the violence of your hands e Or you weigh Violence or injustice with your Hands The Phrase of weighing hath respect to their Office which was to administer Justice which is usually expressed by a pair of Ballances So he intimates that they did great wrong under the pretence and with the Formalities of Justice and whilst they seemed exactly to weigh and consider the true and fit Proportion between the Actions and the Recompences alloted to them they turned the Scale and Partly to curry Favour with Saul and Partly from their own Malice against David pronounced an unjust Sentence against him in the earth f Or in this Land where God is present and where you have righteous Laws to govern you and you profess better things 3. The wicked are estranged g Either 1. Hyperbolically even from their tender years Or 2. Strictly and Properly So the Sence is No wonder they Act so unrighteously for their very Natures and Principles are corrupt even from their Birth They are the wicked off-spring of sinful Parents And this Hereditary and Native corruption though too common to all Men he particularly ascribes to these Men Either because their immediate Parents were such as did not onely Convey a corrupt Nature to them but greatly improved it by wicked Counsel and Example Or because they themselves had improved that stock of Original Corruption and instead of mortifying it had made it their great Design and Constant business to gratifie and obey it from the womb h By actual sins the Fruit of their Original sin †â—… Heb. speaketh of Lyes they go astray * Go astray from the Belly as soon they be born i From their Child-hood as soon as ever they were capable of the Exercise of Reason and the Practise of sinning speaking lyes f To wit from God Eph. 4. 18. and from all Goodness 4. * 〈◊〉 140. 3. Their poison k Their virulent and Malicious Disposition is †〈◊〉 10. 11. 〈◊〉 〈◊〉 〈◊〉 likeâ—… like the poison of a serpent l Partly in it self being natural and inveterate and incurable and Partly in its most pernicious Effects they are like the deaf ‖ 〈◊〉 〈◊〉 adder that stoppeth her ear 5. Which will not hearken to * 〈◊〉 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of charmers charming never so wisely m This similitude doth neither justifie the Practise of Charming which in the very Word here used is Condemned Deut. 18. 11. no more than those which are drawn from unjust Steward Luk. 16. 1. c. and 18. 2. c. and from a Thief Revel 16. 15. nor yet affirm the Truth of what is Reported concerning the Asps or Adders are said to lay one Ear close to the ground and to cover the other with their Tail that so they may avoid the Danger of Enchantment but onely was taken from the common Opinion which he Poetically mentions to this purpose As they commonly say of the Asps or Adders c. such really are these Men Deaf to all my Consels and to the Dictates of their own Consciences and to the Voyce of Gods Law And yet of the Charming or inchanting of Serpents mention is made both in other places of Scripture as Eccles. 10. 11. Ier. 8. 17. and in all sorts of Authors Antient and Modern Hebrew and Arabick and Greek and Latin Of which see my Latin Synopsis And particularly the Arabick Writers to whom these Creatures were best known name some sorts of Serpents among which the Adder is one which they call Deaf not because they are dull of Hearing but as one of them expressly saith because they will not be Charmed 6. * 〈◊〉 4. 10. Break their teeth n Their Power and Instruments of doing Mischief He mentions Teeth Partly because the Adders poison lyes in its Teeth and Partly to make way for the following Metaphor O God in their mouth break out the great teeth o Called the Grinders which are more sharp and strong than the rest and more used in breaking and tearing what they are about to Eat of the young lions O LORD 7. Let them melt away as waters which run continually p As waters arising from melted Snow or great Showers or some other Extraordinary cause which at first run with great force and Noise and throw down all that stands in their way but are suddenly gone and Run away and Vanish and return no more * 〈◊〉 64. 3. when he q To wit any or every one of mine Enemies as appears from the foregoing and following Words bendeth his bow to shoot his arrows let them be as cut in pietes r i. e. Like Arrows broken asunder whilst a Man shoots which can do no hurt 8. As a snail which melteth s Which thrusts forth and seems to Threaten with its Horns but is quickly dissolved For when it goes out of its shell it spends its Vital moisture until by degree it waste away and Perish let every one of them pass away * 〈◊〉 3. 16. like the untimely birth of a woman that they may not see the sun t Which indeavouring violently and unseasonably to break forth from the Womb is choaked in the Attempt and doth not Live to see the Light of the Sun 9. Before your pots can feel the thorns u i. e. The heat of the Fire kindled by the Thorns put under them for that purpose Before your Pots can be thoroughly heated he shall take them x To wit mine Enemies Whose sudden Destruction he describes under this similitude away as with a whirlwind y i. e. Violently and irresistibly †〈◊〉 as 〈◊〉 wrath both living and in his wrath z Heb. as Living i. e. Alive as he did Korah Numb 16. the Particle as being here not a Note of similitude but of Truth or Asseveration as it is Ioh. 1 14. and oft elsewhere as hath been noted as in which Proposition is frequently understood Urath i. e. As a Man moved with great Wrath destroys his Enemy without Mercy and is ready to devour him alive if it were possible Or both that which is raw as the Hebrew word Chai signifies Levit. 13. 16. 1 Sam. 2. 15. to wit the raw Flesh which is supposed to be put into the Pot that it may be boyled and the burning Fire There is indeed great Variety of Construction and Interpretation of these Hebrew words which is not strange especially considering the Conciseness of the Hebrew Language and that this is a proverbial Speech nor is it of any great importance because it is not in any great point of Faith and
imaginable Which is a stupendous work of Divine power and wisdom that it should not be removed m Out of its proper place which is the lowest part of the World for ever n As long as the World continues 6 Thou coveredst it with the deep o Either 1. in the general Deluge Or rather 2. in the first creation as we read Gen. 1. 2 9. of which the Psalmist is here speaking as with a garment the waters stood above the mountains p The mountains were not made by the Deluge as some have thought who for that reason understand this Verse of the said Deluge for it is apparent they were before it Gen. 7. 19. and most probably were in the first Creation because this variety of Mountains and Valleys is both ornamental and useful to the World 7 * Gen. 8. 1. At thy rebuke q Upon thy severe command Gen 1. 9. which he calls a rebuke to imply that there was something in that state of things which might seem to need reproof and correction even that confusion of Earth and Water together which therefore God amended in his second days work they fled r They immediately went to the place which God had allotted to them at the voice of thy thunder s Of thy Soveraign Command which as they could not but hear so they durst not disobey He ascribes sence and reason to inanimate Creatures by a Figure called Prosopopoeia they hasted away 8 ‖ Or the â—…tains ascâ—…d the valleys descend They go up by the mountains they go down by the valleys t In that first division of the Waters from the Earth some part of them by God's command contrary to their own nature went upwards and became Springs in the Mountains and the greatest part went downwards to the Chanels made for them Others both antient and later Interpreters read the words thus The Mountains ascend the Valleys descend when the Waters were separated part of the Earth went upward and made the Mountains and part went downward and made the Valleys or low Grounds But our Translation seems the best as being most agreeable to the Context because he speaks of the Waters both in the foregoing and following Verses unto the place which thou hast founded for them u Unto their proper Chanels and Receptacles which God provided for them 9 * Psal. 33. 7. Thou hast set a bound x Even the sand of the Sea-shore as it is expressed Ier. 5. 22. which though in it self contemptible and a very poor defence to the Earth against that swelling and raging Element yet by Gods Almighty Power and gracious Providence is made sufficient for that purpose Which is noted as a wonderful work of God Iob 38. 8 c. * Gen. 9. 11 15. that they may not pass over that they turn not again to cover the earth y To wit the whole Earth as it did in the beginning of the Creation This was Gods appointment and the course of nature setled by him But when men transgressed their bounds all the laws of God and men it is not strange if the waters also transgressed their bounds and once again overwhelmed the Earth in the general Deluge 10 †Heb. who sendeth He sendeth the springs z And the Rivers which come from them into the valleys which †Heb. walk run among the hills a Wherewith God hath shut in the Rivers where he saw fit that they might not overflow the Land 11 They give drink to every beast of the field the wild asses b Which he mentions partly because they are dry and thirsty Creatures and partly because they live in dry and desolate Wildernesses and are neither ruled nor regarded by men and are most stupid Creatures and yet are plentifully provided for by the care and bounty of Divine Providence †Heb. break quench their thirst 12 By them c Either upon the Waters where many Fowls have their common abode or in the ground nigh unto them or in the Trees which commonly grow by the Banks of Rivers shall the fowls of the heaven have their habitation which †Heb. give voice sing among the branches d Which being delighted and refreshed by the Waters send forth their pleasant notes 13 * Psal. 147. 8. He watereth the hills d Which most need moisture and have least of it in them from his chambers e From the Clouds as above v. 3. * Psal. 65. 9. the earth is satisfied f By this means all the parts of the Earth the Mountains as well as the Valleys are made fruitful with the fruit of thy works g With the effects of those sweet showrs which he calls Gods works because he alone can and doth give them as is noted Ier. 10. 13. and 14. 22. 14 * 〈◊〉 1. 29 â—… 3. 18. He causeth the grass to grow for the cattel and herb for the service of man h Both for delight and for necessity either as food or physick that he may bring forth food out of the earth i And this God doth he watereth the Earth that thereby it may be prepared or disposed for the production of necessary provisions for Beasts and for men that so he to wit God may bring forth food out of the earth which without this blessing of God the Earth would never yield 15 And * 〈◊〉 9. 13. wine k He also bringeth out of the Earth the Vines which yield Wine that maketh glad the heart of man and †〈◊〉 to make 〈◊〉 shine 〈◊〉 oil or 〈◊〉 oil oyl to make his face to shine l He alludes to the custom of those times and places which was upon solemn and festival occasions to anoint their Faces with Oyl See Psal. 23. 5. But these words with the former are by divers Learned Interpreters rendred otherwise which seems more agreeable to the order and contexture of the Hebrew Text And he giveth wine that maketh glad the heart of man to make or that he may make i. e. that thereby he may also make his face to shine more than oyl i. e. more than it shineth when it is anointed with Oyl or as with oâ—…l So he speaks onely of the Wine which he commends from two qualities that it makes the heart chearful and the countenance pleasant and bread m i. e. Bread Corn by a Metonymy which strengthneth mans heart n Which hath a singular faculty to preserve or renew our strength and vigour whence it is called the staff of life 16 The trees of the LORD o i. e. Which the Lord hath planted as the next Clause expounds this which came up and grew and thrive not by mans art and industry but meerly by the care of Gods Providence are †〈◊〉 shall be 〈◊〉 So 〈◊〉 full of sap p Heb. Are or shall be satisfied to wit
great Vessel not being fitted for sailing to remote places but only for the receit and preservation of Men and other Creatures in it 5. And the Waters †Heb. were in going and decreasing decreased continually untill the tenth moneth In the tenth moneth on the first day of the moneth were the tops of the Mountains seen 6. And it came to pass at the end of forty days that Noah opened the window of the Ark which he had made 7. And he sent forth a Raven f A fit messenger for that purpose because it smells dead Carcases at a great distance and flies far and then returneth to its former habitation with something in its bill which went forth †Heb. in going forth and returning to and fro g Heb. Going and returning i. e. went forth hither and thither now forward then backward sometimes going from the Ark and sometimes returning to the Ark though never entring into it again untill the Waters were dried up from off the Earth h Not as if she returned afterwards but the phrase implies that she never returned And so the word untill is often used as 2 Sam. 6. last Michal had no Child untill the day of her death i. e. never had a Child See also Psal. 110. 1. Matth. 1. 25. 8. Also he sent forth a Dove i Which flies lower and longer than the Raven and is more sociable and familiar with Man and more constant to its accustomed dwelling and more loving and faithful to its mate and therefore more likely to return with some discovery from him to see if the waters were abated from off the face of the ground 9. But the Dove found no rest for the sole of her foot k Because the tops of the Hills which then appeared were either muddy and dirty Or unobserved by the Dove as not soaring so high Whence the Doves are emphatically called the Dovis of the Vallies Ezek. 7. 16. and she returned unto him into the Ark For the Waters were on the face of the whole Earth Then he put forth his hand and took her l Her former acquaintance with Noah and her present necessity making her more tractable and †Heb. caused her to come pulled her in unto him into the Ark. 10. And he stayed yet other seven days and again he sent forth the Dove out of the Ark. 11. And the Dove came in to him in the Evening m As the manner of Doves is partly for better accommodation both for food and lodging than yet he could meet with abroad and partly from his Love to his Mate Quest. Whence was this leaf when Trees had been so generally overthrown and rooted up by the deluge Answ. 1. Many Trees might be preserved by an advantageous scituation between the Rocks or Hills which broke the force of the Waters 2. It is probable that God by his powerful providence preserved the Plants and Trees for future ages and therefore there is no mention of any of their Roots or Seeds preserved in the Ark. 3. The Olive-tree especially will not only stand but live and flourish under the Waters as Pliny l. 13. c. 25. and 16. 20. and 〈◊〉 4. 8. observe Adde that the word here rendred leaf signifies also a tender branch and lo in her mouth was an Olive-leaf n pluckt off So Noah knew that the Waters were abated from off the Earth 12. And he stayed yet other seven days and sent forth the Dove which returned not again unto him any more o Finding convenient food and resting place upon the Earth and preferring her freedom before her mate Possibly she might lose the sight of the Ark and forget or mistake the way to it 13. And it came to pass in the six hundredth and one year in the first moneth the first day of the moneth p The words moneth and day are oft times for brevity sake omitted by the Hebrews as being easily understood Thus the first of the Feast Matth. 26. 17. is the first day of the Feast Mark 14. 12. the Waters were dried up from off the Earth And Noah removed the covering of the Ark and looked and behold the face of the ground was dry 14. And in the second moneth on the seven and twentieth day of the moneth was the Earth dried q Not only from water as it was ver 13. but from mud and dirt also So the Flood continued ten days more than a year by comparing this with Chap. 7. 11. 15. And God spake unto Noah saying 16. Go forth of the Ark r As Noah expected the command of God for his going into the Ark Chap. 7. 1. 9. so for his coming forth of it thou and thy Wife and Sons and thy Sons Wives with thee 17. Bring forth with thee every living thing that is with thee of all Flesh both of Fowl and of Cattle and of every creeping thing that creepeth upon the Earth that they may breed abundantly in the Earth and * Chap. 1. 22. be fruitful and multiply upon the Earth s Quest. How could these Creatures which came out of the Ark in Asia get thence to America or to Islands remote from the Continent Answ. 1. As for America it is thought by divers learned men that it is either joyned to this Continent or separated from it only by a Narrow Sea which divers living Creatures could easily swim over 2. Many living Creatures are and always were transported by men in their vessels either for their supply or profit or diversion or other ends and thence might easily be propagated there 3. The same God who made all these Creatures and caused them to come first to Adam and afterwards to Noah could afterwards both encline and impower them to go whether he pleased without the advice of these vain men who will believe nothing of God which themselves either do not see or cannot do 18. And Noah went forth and his Sons and his Wife and his Sons Wives with him 19. Every Beast every creeping thing and every Fowl and whatsoever creepeth upon the Earth after their †Heb. families kinds went forth out of the Ark. 20. And Noah built an Altar unto the Lord t The first Altar we read of but not the first which was built For the Sacrifices which were offered before Gen. 4. 3. 4. presuppose an Altar Therefore it is no sufficient evidence that such things were not done because they are not said to be done in Scripture Which will be an useful consideration for the understanding of many passages in Scripture hereafter and took of every clean Beast and of every clean Fowl and offered Burnt-offerings on the Altar u The first thing Noah doth is to pay his debt of Justice and Gratitude to that God which had so miraculously preserved him and restored him to his antient and proper habitation God respects to be served in the first place What Beasts were clean and what
metaphorically i. e. by his money which he calls his Sword and his Bow not onely because money is answerable to the Sword and Bow and all other things Eccles. 10. 19. and is a defence Eccles. 7. 12. and therefore may well be so called even as prayers and tears are called the arms of the Church because they serve for the same purpose that Arms do against their Enemies But also and principally by way of opposition to the Sword and Bow of his cruel Sons So the sense may be this I have given to thee one portion or one Shechem not the City of Shechem which Simeon and Levi took from the hand of the Amorite with their Sword and their Bow but a part of the Territory of Shechem which I took or received from the hand of the Amorite by my Sword and my Bow i. e. by my money whereby I purchased it CHAP. XLIX 1 AND Jacob called unto his sons and said Gather your selves together that I may tell you that which shall befall you in the last dayes a Or In the following times or latter dares when you shall enter into and be settled in the land of promise Hereby he signifies that he speaks here of things which concern not so much their persons as their posterity 2 Gather your selves together and hear ye sons of Jacob and hearken unto Israel your father 3 Reuben thou art my first-born my might and the beginning of my strength b The first instance or evidence of my might or strength or of that masculine vigour whereby God enabled me to beget a Child Compare Deut. 21. 17. Psal. 105. 36. Or the first of my Children which are the strength the stays and supports of a Father and of his Family thence called his Arrows as Psal. 12â—… 4. and by other authors the pillars of the house the excellency of dignity and the excellency of power c As first-born thou hadst the right of precedency before all thy brethren in point of dignity and power or priviledge the double portion the Priesthood the Dominion over thy brethren were thine 4 Unstable as water d This may concern either 1. Something past or Reubens fault and so he is said to have been unstable or light and vain as the word is used Iudg. 9. 4. Zeph. 3. 4. like water moved with every little wind of temptation and unbounded in thy lust as water of it self hath no bounds but will scatter it self every way if it be not kept within banks or in a vessel or hasty violent impetuous in thy lust like water which either overflows or breaks its banks Or 2. Something to come or Râ—…ubens punishment and so the meaning is thou i. e. thy posterity shall be unstable or unsettled flitting and vanishing coming to nothing or poured forth like water useless contemptible and weak Such indeed was the state of that Tribe of which we read nothing eminent in Scripture See Iudg. 5. 15 16. This I prefer before the former 1. Because it is not probable that his fault should be described here in such general and ambiguous and dark termes which is described so plainly and particularly in the following words 2. Because this makes the coherence most plain Here is a description 1. Of Reubens excellent state to which he was born ver 3. 2. Of his fall from that state in these words and the immediately following thou shalt not excell 3. Of the reason of this fall his great sin 3. Because the similitude of water applied to men in this manner notes rather their impotency and calamity than their sin as Ios. 7. 5. Psal. 22. 14. †Heb. do not thou excell thou shalt not excel e Or be the most eminent amongst thy brethren thou hast lost thy preeminency due to thee by birthright both for thy self and for thy posterity and it shall be given to others the Priesthood to Levi the Dominion to Iudah and the double portion to Ioseph because thou * chap. 35. 22. 1 Chro. 5. 1. wentest up to thy fathers bed then defiledst thou it f By committing incest with Bilhah ‖ Or my couch is coâ—…e He went up to my couch g He repeats the same thing and that in an emphatical manner turning his speech and face from Reuben to his brethren in a posture of indignation and detestation Which you must not impute to Iacobs passion he being now a dying man and this being forty years after the crime committed but to the spirit of God guiding his tongue to utter this not onely nor chiefly for the punishment of Reuben who as many think had repented of his sin but for terrour instruction and caution to all others and to assure them that sin though it may be long dissembled and born with yet it will one time or other be sorely punished g But those and the next foregoing words may be thus rendred Then defiledst thou my bed He went up to it or rather he is gone up i. e. he is vanished or perished or lost for so this word is oft used as Iob 5. 26. Isa. 5. 24. Ier. 48. 15. And so here is an elegant figure called Antanaclasis whereby the same word is repeated in the same verse in a different sense as Ps. 18. 26. Mat. 8. 22. So here He went up wickedly to his fathers bed to commit a great sin therefore now he is gone up penally to receive condign punishment his excellency is gone up like smoak which ascendeth and is dispersed in the Air. And this may seem to be the truest Translation and Interpretation because it keeps close to the Hebrew words and their order whereas in our Translation there is both a transplacing of the Hebrew words and a supplement added unnecessarily 5 * chap. 29. 33 34. Simeon and Levi are brethren h Not onely by nature but in iniquity of like cruel and bloody disposition confederate in the same wicked design Gen. 34. 25. So the word Brother is elsewhere used for him that agrees much with another in his temper or employment or designs as Iob 30. 29. Prov. 18. 9. c. ‖ Or their swords are weapons of violence instruments of cruelty are in their habitations i i. e. Their bloody Swords are yet in their dwellings to bear witness against them for their barbarous cruelty But these words may be and are by some both antient and later Interpreters rendred otherwise For the Hebrew word Mecheroth here rendred habitations is never so used nor indeed is found elsewhere in Scripture Nor doth that signification agree with the Hebrew root from whence this comes which is mechar and signifies to bargain or sell or exchange And accordingly this word is by the Samaritan Translator and by other learned Interpreters rendred their conventions or compacts or civil contracts or agreements And which is more the Chaldee Verb mechar from whence this word may very well be deduced signifies to espouse and
* Eccles. 38. 5. tree which when he had cast into the waters the waters were made sweet b Not so much by any vertue in that tree as by the power of God who used this rather as a sign to the Israelites than as an instrument to himself in this work there he made for them a statute and an ordinance c God or Moses in Gods name and by his order constituted and published to them a statute Which seems to be understood not of any particular Statute or Law as that concerning the Sabbath or their duty to their Parents or the like for the specifying of their duties is reserved to another time and place but of a general Law or Rule formerly given and now solemnly renewed by Moses at Gods command like that given to Abraham their Father Gen. 17. 1. Walk before me and be perfect God having thus far performed his part of that Covenant made with Abraham and his seed to bring them out of Egypt towards Canaan tells them that he expects and requires of them their observance of the condition of that covenant and gives them this indefinite and universal Law or Precept that they should obey and fulfill all the commands which God had already laid upon them or their Parents and which he should hereafter reveal to them This sense may be gathered out of the following verse wherein he explains what he meant by this Statute even all Gods Statutes or Commandements which if they would keep he engageth himself to preserve and deliver them So it is onely a change of the number the singular Statute being put for the plural Statutes which is a figure very frequently used both in Scripture and in other Authors God having now eased them of the hard and iron yoke of the Egyptians puts his sweet and easie yoke upon them and having undertaken to be their King and Protector and Captain he claims their subjection to himself and to his Laws or Statutes and there * chap. 16. 4. he proved them * Or tryed them i. e. the Israelites There he tried both their Faith by the difficulty now mentioned viz. their want of water and their future obedience by this general command which he is about to branch forth into divers particulars 26 And said if thou wilt diligently hearken to the voice of the LORD thy God and wilt do that which is right in his sight and wilt give ear to his Commandements and keep all his Statutes * Deut. 7. 15. I will put none of these diseases upon thee d Nor other evils or plagues But on the contrary I will bless thee with all manner of blessings Under one branch or part of the blessings of Gods covenant he includes all the rest by a very common Synecdoche which I have brought upon the Egyptians for I am the LORD * that healeth thee e Or Thy Physitian for all thy maladies both of Soul and Body chap. 23. 25. Psal. 103. 3. 〈◊〉 3. 27 * Numb 33. 9. And they came to Elim where were twelve wells of water and threescore and ten palm-trees f Which were both pleasant for their shade and refreshing for their sweet fruit Thus the Israelites are obliged and encouraged to the obedience commanded by being put into better circumstances than they were under in their last station and they encamped there by the waters CHAP. XVI 1 AND they took their journey from Elim and all the congregation of the children of Israel came a Though not immediately for there is another stage of theirs by the Red-sea mentioned Numb 33. 10. in which chapter Moses designed exactly to set down all their stations but omitted here because nothing remarkable happened in it and Moses in this place designed to record onely the memorable passages unto the wilderness of Sin b A great Wilderness between the Red-sea and Mount Sinai but differing from that Sin mentioned Numb 20. 1. which is between Elim and Sinai on the fifteenth day of the second month after their departing out of the land of Egypt 2 And the whole Congregation of the children of Israel murmured c For want of meat as appears from the following verse their provisions brought out of Egypt being now spent against Moses and Aaron in the Wilderness 3 And the children of Israel said unto them Would to God we had died by the hand of the LORD d By any of those Plagues wherewith God destroyed the Egyptians in the land of Egypt * Numb 11. 4 5. when we sate by the flesh-pots and when we did eat bread to the full e Which is not probable but they amplifie their former mercies that they might aggravate their present calamity as the manner of impatient and ungoldly men is for ye have brought us forth into this wilderness to kill this whole assembly with hunger f Quest. What danger was there of dying with hunger seeing they had their flocks and their herds which they brought out of Egypt Answ. 1. There was no great danger of it but they use aggravating expressions as discontented persons use to do 2. Their flocks and herds were not so numerous as to suffice them for above a months provision if they had all been slain and eaten as it is implyed Numb 11. 21 22. So there was some danger of it though neither immediate nor great 3. They were it seems resolved to spare these partly for increase and for their future subsistence and partly for sacrifice as not knowing how many of them they should be required to offer See Exod. 10. 26. 4 Then said the LORD unto Moses Behold I will rain * Psal. â—…8 24 25. and 105. 40. Joh 6. 31 32. 1 Cor. 10. 3. bread g i. e. Manna which shall serve them instead of bread Numb 11. 8. and was a more delicate and pleasant kind of bread called therefore The bread of Angels Psal. 78. 24 25. from heaven ‖ The air oft called Heaven in which Manna iâ—… produced for you and the people shall go out and gather †Heb. the portion of a day in his day Prov. 30. 8. Matth. 6. 11. a certain rate every day h Heb. The thing i. e. the provision of a day in his day i. e. every day as much as was sufficient for a mans sustenance that day that I may * chap. 15. 25. Deut. 8. 2 16. prove them i Either 1. whether by my giving them such miraculous and excellent provision they will be won to love and obey me Or 2. Whether by raining it down upon them for several days together they will learn to trust me for the following days and therefore gather no more than that day required whether they will walk in my Law or no. 5 And it shall come to pass that on the sixth day they shall prepare k Lay up grind bake or seethe See ver 23. and Numb 11. 8.
the meat-offering it self was fine flour Levit. 2. 1. It is not likely that they eat it with 〈◊〉 bread shall it be eaten in the holy place * chap. 10. 12. in the court of the tabernacle of the congregation y In some special room appointed for that purpose See Levit. 8. 31. 1 Sam 3. 3. Ezek. 42. 13. and 46. 19 24 The reason why this was to be eaten onely by holy persons â—…nd that in an holy place is given ver 17. because it is most holy and therefore to be treated with greater reverence they shall eat it 17 It z That part which remains to the Priest for the part here offered to God seems not to have been bake at all shall not be baken with leaven * Num. 18. 9 1â—… I have given it unto them for their portion of my offerings made by fire it is * chap. 2. 3. most holy as is the sin-offering and as the trespass-offering 18 All the males among the children of Aaron shall eat of it it shall be a statute for ever in your generations concerning the offerings of the LORD made by fire * chap. 22. 4 5 6. every one that toucheth them shall be holy a It may be understood either 1. Of persons that none should touch or eat them but consecrated persons to wit Priests Or this may be an additional caution that they wâ—…o eat them should be not onely Priests or their made-children but also 〈◊〉 i. e. having no uncleanness upon them 〈◊〉 in that case even the Priests themselves might not touch them Or 〈◊〉 2. Oâ—… things as may be gathered by compariâ—… 〈◊〉 with ver 2â—… 28. Whatsoever toucheth them as 〈◊〉 the 〈◊〉 that receives them the knife or spoon c. which is used about them those shall be taken for holy and not employed â—…or common uses See Exod. 29. 37. 19 And the LORD spake unto Moses saying 20 This is the offering of Aaron and of his sons which they shall offer unto the LORD in the day when he is anointed b When any of them are anointed for High-Priest for he onely of all the Priests was to be anointed in future ages This Law of his consecration was delivered before Exod. 29. 2 24 25. and is here repeared because of some additions made to it the tenth part of an * Exod. 16. 36 Ephah of fine flour for a meat-offering perpetual c To wit whensoever any of them shall be so anointed half of it in the morning and half thereof at night d Or In the evening the one to be annexed to the morning sacrifice the other to the evening sacrifice over and besides that meat-offering which every day was to be added to the daily morning and evening sacrifices Exod. 29. 40. 21 In a pan it shall be made with oyl and when it is baken e Or Fryed so that it swells and bubbles up thou f Who art so anointed and consecrated verse 22. shalt bring it in and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD 22 And the Priest of his sons * chap. 4. 3. that is anointed in his stead shall offer it it is a statute for ever unto the LORD * Exod. 29. 25. it shall be wholly burnt 23 For every meat-offering for the priest shall be wholly burnt it shall not be eaten f No part of it shall be eaten by the Priest as it was when the offering was for the people The reason of the difference is partly because when he offered it for the people he was to have some recompence for his pains which he could not expect when he offered it for himself partly to signifie the imperfection of the Levitical Priests who could not bear their own iniquity for the Priests eating part of the peoples sacrifices did signifie his typical bearing of the peoples iniquity as appears from Levit. 10. 17. and partly to teach the Priests and Ministers of God that it is their duty to serve God with singleness of heart and to be content with Gods honour though they have no present advantage by it 24 And the LORD spake unto Moses saying 25 Speak unto Aaron and to his sons saying This is the law of the sin-offering * chap. 1. 3 5 11 and 4. 24 29 33. in the place where the burnt-offering is killed shall the sin-offering be killed before the LORD it is most holy 26 * chap. 21. 22. The priest that offereth it for sin g For the sins of the rulers or of the people or any of them but not for the sins of the Priests for then its blood was brought into the Tabernacle and therefore it might not be eaten shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation 27 ‖ Or whosoever ver 18. Whatsoever shall touch the flesh thereof shall be holy * Of which see the note on verse 18. and when there is sprinkled of the blood thereof upon any garment h Upon the Priests garment for it was he onely that sprinkled it and in so doing he might easily sprinkle his garments thou shalt wash that whereon it was sprinkled in the holy place i Partly out of reverence to the blood of sacrifices which hereby was kept from a prophane or common touch and partly that such garments might be decent and fit for sacred administrations 28 But the earthen vessel wherein it is sodden * chap. 11. 33. shall be broken k Because being full of pores the liquor in which it was sodden might castly sink into it whereby it was ceremonially holy and therefore was broken least afterwards it should be abused to prophane or common uses and if it be sodden in a brazen pot it shall be both scoured and rinsed in water l And not broken as being of considerable value which therefore God would not have unnecessarily wasted And this being of a more solid substance than an earthen vessel was not so apt to drink in the humour 29 All the males among the Priests shall eat thereof it is most holy 30 * Heb. 13. 1â—… And no sin-offering m Such were the sacrifices offered for the High-priest or for the whole assembly either severally Levit. 4. 7 18. or jointly for both in the yearly atonement Levit. 16. 27 33. whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place shall be eaten it shall be burnt in the fire CHAP. VII 1 LIkewise * chap. 5. â—… this is the law of the trespass-offering * chap. 21. â—… it is most holy 2 In * chap. 1. 3. â—… 11. and 4. 2 29. 33. the place where they kill the burnt-offering shall they kill the trespass offering and the blood thereof shall he sprinkle round about upon the
ye shall break it 34 Of all meat which may be eaten that on which such water cometh e The meaning is that flesh or herbs or other food which is dressed in water to wit in a vessel so polluted shall be unclean not so if it be food which is eaten dry as bread fruits c. the reason of which difference seems to be this that the water did sooner receive the pollution in it self and convey it to the food so dressed shall be unclean And all drink that may be drunk in every such vessel shall be unclean 35 And every thing whereupon any part of their carcass falleth shall be unclean whether it be oven or ranges for pots they shall be broken down for they are unclean and shall be unclean unto you 36 Nevertheless a fountain or pit †Heb. a gathering together of 〈◊〉 wherein there is plenty of water f Of which no solid reason can be given whilest such unclean things remained in them but onely the will of the lawgiver and his merciful condescension to mens necessities water being scarce in those countries and for the same reason God would have the ceremonial law of sacrifices to be offered to God give place to the moral law of mercy towards men shall be clean but ‖ Or â—…e that 〈◊〉 that which toucheth their carcass shall be unclean 37 And if any part of their carcass fall upon any sowing seed which is to be sown g Partly because this was necessary provision for man and partly because such seed would not be used for mans food till it had received many alterations in the earth whereby such pollution was taken away See Ioh. 12. 24. 1 Cor. 15. 36. it shall be clean 38 But if any water be put upon the seed h The reason of the difference is partly because wet seed doth sooner receive and longer retain any pollution and partly because such seed was not fit to be sown presently and therefore that necessity which justified the use of the dry seed which was speedily to be sown could not be pretended in this case and any part of their carcass fall thereof it shall be unclean unto you 39 And if any beast of which ye may eat die i Either of it self or being killed by some wild beast in which cases the blood was not poured forth as it was when they were killed by men either for food or sacrifice he that toucheth the carcass thereof shall be unclean until the even 40 And * chap. 1â—… 1â—… 22. 8. Ezek. 4. 14. 44. 31. he that eateth of the carcass of it k To wit unwittingly for if he did it knowingly it was a presumptuous sin against an express law Deut. 14. 21. and therefore punished with cutting off Numb 15. 30. shall wash his clothes and be unclean untill the even he also that beareth the carcass of it shall wash his clothes and be unclean untill the even 41 And every creeping thing l Except those before expresly excepted above ver 29 30. that creepeth upon the earth shall be an abomination it shall not be eaten 42 Whatsoever goeth upon the belly m As worms and snakes and whatsoever goeth upon all four n As â—…oads and divers serpents or whatsoever †Heb. doth â—…tiply feet hath more feet o To wit more than four as caterpillars c. among all creeping things that creep upon the earth them ye shall not eat for they are an abomination 43 * chap. 20. 〈◊〉 Ye shall not make your †Heb. souiâ—… selves abominable with any creeping thing that creepeth neither shall ye make your selves unclean with them that ye should be defiled thereby 44 For I am the LORD your God ye shall therefore sanctifie your selves and * chap. 19. 2. and 20. 7. 〈◊〉 1. 15 16. ye shall be holy p By which he gives them to understand that all these cautions and prohibitions about the eating or touching of these creatures was not for any real uncleanness in them all being Gods good creatures but onely that by the diligent observation of these rules they might learn with greater care to avoid all moral pollutions and to keep themselves from all filthiness of flesh and spirit and particularly from all familiar and intimate converse with notorious sinners for I am holy neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth 45 For I am the LORD that bringeth you up out of the land of Egypt to be your God ye shall therefore be holy for I am holy 46 This is the law of the beasts and of the fowl and of every living creature that †Heb. 〈◊〉 〈◊〉 moveth in the waters and of every creature that creepeth upon the earth 47 To make a difference between the unclean and the clean and between the beast that may be eaten and the beast that may not be eaten CHAP. XII 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel saying If a * chap. 15. 〈◊〉 woman have †Heb. 〈◊〉 conceived seed and born a man-child then * Luk. 2. 〈◊〉 she shall be unclean a Not for any filthiness which was either in the conception or in bringing forth but to signifie the universal and deep pollution of mans nature even from the birth and from the conception seven dayes b For so long or thereabouts nature is employed in the purgation of most women according to the dayes of the separation for her infirmity c i. e. For her monethly infirmity And it may note an agreement therewith not onely in the time Levit. 15. 19. but in the degree of uncleanness which was such that she defiled every thing she touched c. shall she be unclean From uncleanness contracted by the touching or eating of external things he now comes to that uncleanness which ariseth from our selves 3 And in the * Gen. 17. 12. Luk. 1. 59. and 2. 21. Joh. 7. 22. eighth day the flesh of his foreskin shall be circumcised d Which law is here repeated because the womans uncleanness lasting for 7 days was one though not the onely reason why the childs circumcision was put off till the eighth day 4 And she shall then continue e Heb. sit i. e. abide as that word is oft used as Gen. 22. 5. and 34. 10. or tarry at home not go into the Sanctuary in the blood of her purifying f In her polluted and separated estate for the word blood or bloods signifies both guilt as Gen. 4. 10. and uncleanness as here and elsewhere See Ezek. 16. 6. And it is called the blood of her purifying because by the expulsion or purgation of that blood which is done by degrees she is purified three and thirty dayes she shall touch no hallowed thing g She shall not eat any part of the
been stopped in great measure either by the grossness of the humour or by some obstruction in parts that it cannot run freely as it did but onely droppeth it is his uncleanness 4 Every bed whereon he lieth that hath the issue is unclean and every †Heb. vessel thing c Heb. vessel by which the Hebrews understand all sorts of houshold-stuffe whereon he sitteth shall be unclean 5 And whosoever toucheth his bed shall wash his clothes and bathe himself in water and be unclean until the even 6 And he that sitteth on any thing whereon he sate that hath the issue shall wash his clothes and bathe himself in water and be unclean until the even 7 And he that toucheth the flesh d That is any part of his body the word flesh being taken otherwise here than v. 2. As the same word is frequently used in Scripture in differing significations in the same chapter and sometimes in the same verse as Matth. 8. 22. of him that hath the issue shall wash his clothes and bathe himself in water and be unclean until the even 8 And if he that hath the issue spit upon him that is clean then he shall wash his clothes and bathe himself in water and be unclean until the even 9 And what saddle soever he rideth upon that hath the issue shall be unclean 10 And whosoever toucheth any thing that was under him shall be unclean until the even and he that beareth any of those things shall wash his clothes and bathe himself in water and be unclean until the even 11 And whomsoever he toucheth that hath the issue and hath not rinsed his hands in water e This may be understood either 1. Of the person touching if he that hath an issue toucheth another with unwashen hands Thus most take it But why then should it be limited to his hands for if he had touched him by any other part as suppose by kissing him he had defiled him though his hands had been washed Or rather 2. Of the person touched to whom the washing of his hands is prescribed as an easier way of cleansing himself if speedily used but if that was neglected or delayed a more laborious course was enjoyned him And thus the Syriack interpreter understands it he shall wash his clothes and bathe himself in water and be unclean until the even 12 And the * chap. 6. 28. and 11. 32 33. vessel of earth that he toucheth which hath the issue shall be broken and every vessel of wood shall be rinsed in water 13 And when he that hath an issue is cleansed of his issue f When his issue is not onely stopped in part or for a season but hath wholly ceased then * chap. 14. 10. he shall number to himself seven dayes for his cleansing g To wit for the use of the ceremonies prescribed in such cases See Numb 19. 11 12. and wash his clothes and bathe his flesh in running water and shall be clean h i. e. Admitted to converse with men and with God in publick ordinances 14 And on the eighth day he shall take to him * chap. 14. 2â—… two turtle doves or two young pigeons and come before the LORD unto the door of the tabernacle of the congregation and give them unto the priest 15 And the priest shall offer them the one for a sin offering and the other for a burnt-offering and the priests shall make an atonement for him i Not as if this was in it self a sin but onely a punishment of sin though oft-times it was sinful as being a fruit of a mans intemperance and immoderate lust See Levit. 14. 12. before the LORD for his issue 16 And if * Deut. 23. 〈◊〉 any mans seed of copulation go out from him k Not through weakness of the parts as that ver 3. but in his sleep which is called nightly pollution which though involuntary might arise from some lustful dream or imagination But if it was voluntary and by a mans own procurement when awake it was esteemed abhominable and a degree of murder See Gen. 38. 9. then he shall wash all his flesh in water and be unclean until the even 17 And every garment and every skin whereon is the seed of copulation shall be washed with water and be unclean until the even 18 The woman also with whom man l Or The man to wit that had such an issue which is plainly to be understood out of the whole context For though in some special cases relating to the Worship of God men were to forbear the use of the marriage-bed as Exod. 19. 15. and 1 Sam. 21. 4. yet to affirm that the use of it in other cases did generally defile the persons and made them unclean till even is contrary to the whole current of Scripture which affirm the marriage-bed to be undefiled Heb. 13. 4. to the practise of the Jews which is a good comment upon their own laws and to the light of nature and reason shall lie with seed of copulation they shall both bathe themselves in water and be unclean until the even 19 And * chap. 12. â—… if a woman have an issue and her issue in her flesh be blood m Heb. And a woman when she shall have an issue of blood and because that might be at her nose or other parts he addes and her issue shall be in her flesh i. e. in her secret parts as the word flesh is taken ver 2. So it notes her monethly disease she shall be †Heb. in her separation put apart n Not out of the camp as the lepers and some others but from converse with her husband and others and from access to the house of God seven dayes o For sometimes it continues so long and it was but decent to allow some time for purification after the ceasing of her issue and whosoever p To wit of grown persons For the infant to whom in that case she might give suck was exempted from this pollution by the greater law of necessity and by that antecedent law which required women to give suck to their own children toucheth her shall be unclean until the even 20 And every thing that she lieth upon in her separation shall be unclean every thing also that she sitteth upon shall be unclean 21 And whosoever toucheth her bed shall wash his clothes and bathe himself in water and be unclean until the even 22 And whosoever toucheth any thing that she sate upon shall wash his clothes and bathe himself in water and be unclean until the even 23 And if it be on her bed or on any thing whereon she sitteth when he toucheth it he shall be unclean until the even 24 And if any man lie with her at all and her flowers be upon him he shall be unclean seven dayes q If he did this unwittingly but if the Man and Woman did
all Obligation or Temptation of doing them any harm though it were in his own just and necessary defence 13 And they spake unto him saying No but we will bind thee fast and deliver thee into their hand but surely we will not kill thee And they bound him with two new cords and brought him up from the rock t i. e. From the Cave or Hole in the Rock in which he had secured himself out of which he was first brought up and then carried down from the Rock to the Plain 14 ¶ And when he came unto Lehi the Philistines shouted against him u For Joy and Triumph because they had now their great Enemy as they supposed in their hands and the spirit of the LORD came mightily upon him and the cords that were upon his arms became as flax that was burnt with fire and his bands ‡ Heb. were melted loosed x Heb. were melted i. e. were dissolved as things are which are melted in the fire from off his hands 15 And he found a ‡ Heb. moist new y And therefore more tough and strong jaw-bone of an ass and put forth his hand and took it and slew a thousand men therewith 16 And Samson said With the jaw-bone of an ass ‡ Heb. an heap two heaps heaps upon heaps with the jaw-bone of an ass have I slain a thousand men z This though it might seem difficult yet is not at all impossible or incredible especially seeing the Learned affirm of the Asses of Syria that they were larger and stronger than ours and so consequently were their Bones And withal it must be acknowledged that there was something extraordinary and Miraculous in this as there was unquestionably in Samson's strength and so all the difficulty vanisheth 17 And it came to pass when he had made an end of speaking that he cast away the jaw-bone out of his hand and called that place ‖ That is the lifting up of the jaw-bone or casting away of the jaw-bone Ramath-Lehi a And by contraction Lehi v. 14. it being usual so to contract Proper Names as Salem is put for Ierusalem Psal. 76. 3. Sheba for Beersheba Ios. 19. 2. and many other 18 ¶ And he was sore athirst b So as he was ready to faint and die with Thirst which was natural from his excessive toil and heat partly sent by God that by the experience of his own Impotency he might be forced to ascribe the Victory to God onely and not to himself and called on the LORD and said Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst and fall into the hand of the uncircumcised c Wilt thou not finish what thou hast begun Wilt thou undo what thou hast done 19 But God clave an hollow place d i. e. By cleaving a place made it hollow an expression like that Isa. 47. 2. grind Meal i. e. Grind Corn into Meal and that Psal. 74. 15. thou didst cleave the Fountain i. e. cleave the Rock so as to make a Fountain in it that was in ‖ Or Lehi the Jaw e In the Jaw-bone which he had used which God could easily effect either by causing the Jaw-bone to send forth Water as the Rock formerly did the Miracle being in effect the same though in a differing subject causing a Spring to break forth in Lehi or in that Leâ—…i mentioned before v. 14. for Lehi is both the name of a place and signifies a Iaw-bone and there came water thereout and when he had drunk his spirit came again and he revived wherefore he called the name thereof ‡ That is the well of him that called or cried En-hakkore f i. e. The Fountain of him that cryed for Thirst or that called upon God for Deliverance i. e. the Fountain or Well which was given in Answer to my Prayer which is in Lehi unto this day g According to this Translation Lehi is the name of a place and not a Iaw-bone because it seems improbable that a Jaw-bone should continue there so long which every Traveller might take away and would be forward enough to carry a Fountain with them in those hot Countries although it is not incredible that Passengers would generally forbear to meddle with or remove so great a Monument of Gods Power and Goodness or that the same God who made it instrumental to so great a wonder should add one circumstance more to wit fix it in the earth as a Testimony to Posterity of the Truth of this glorious work But these words may be otherwise rendred thus which Fountain was in that Iaw-bone and for the following words unto this day they may not be joined with the words next and immediately foregoing as if the Fountain was there to this day but with the former words he called c. and so the sense may be this That it was so called unto this day and the place may be thus read he called the name thereof or the name thereof was called such active verbs being frequently put passively and impersonally The Well or Fountain of him that called or cryed which was in Lehi unto this day 20 And he judged Israel h i. e. He pleaded their Cause and avenged them against the Philistinees in the days of the Philistines i i. e. Whilst the Philistines had the Power and Dominion from which he was not fully to deliver but onely to begin to deliver them as it was foretold Iudg. 13. 5. From this place it is manifest that in the computation of the times of the Judges the years of Servitude or Oppression are not to be separated from the years of the Judges and added to them but are comprehended within them which proposition is of great importance for clearing this difficult part of Scripture-Chronology and for justifying that account of times given 1 King 6. 1. twenty years CHAP. XVI THen went Samson to Gaza a A chief City to make some new attempt upon the Philistins whom he feared not either in their Cities or in their Camps having had such large experience of his own strength and of God's Assistance Possibly he came in thither by Night unknown and unobserved till afterwards and saw there ‡ Heb. a woman an harlot an harlot b Going into an House of Publick Entertainment to refresh himself as the manner was Ios. 20. 1. He there saw this Harlot which implies that he did not go thither upon so evil a Design but accidentally saw her there and by giving way to Lustful looks upon her was ensnared by her and went in unto her 2 And it was told the Gazites saying Samson is come hither And they compassed him in and laid wait for him all night in the gate of the city and were ‡ Heb. sileâ—…t quiet all night saying In the morning when it is day we shall kill him
other side and stood on the top of an hill afar q That his person might be out of their reach and yet his Voice might be heard which in a clear Air and in the silence of the Night might be heard at a great distance off a great space being between them 14 And David cried to the people and to Abner the son of Ner saying Answerest thou not Abner Then Abner answered and said Who art thou that criest to the king r Or with or beside the king i. e. So near to him so as to disturb the King 15 And David said to Abner Art not thou ‡ Heb. a man a valiant man and who is like to thee s For Courage and Conduct and therefore thy fault herein is the greater in Israel Wherefore then hast thou not kept thy lord the king for there came one of the peoplâ—… in to destroy the king thy lord 16 This thing is not good t i. e. It is very bad a great Crime A Figure called Meiosis as Prov. 18. 5. and 19. 2. that thou hast done as the LORD liveth ye are ‡ Heb. sons of death worthy to die because ye have not kept your master the LORD 's anointed And now see where the kings spear is and the cruse of water that was at his bolster 17 And Saul knew Davids voice and said Is this thy voice my son u As thou wast my Son by Marriage so thou hast expressed the care and affection of a Son to me now a second time David and David said It is my voice my lord O king 18 And he said Wherefore doth my lord pursue thus after his Servant for what have I done or what evil is in mine hand 19 Now therefore I pray thee let my lord the king hear the words of his servant If the LORD have stirred thee up against me x If the Lord hath by the evil Spirit which he hath sent or by his secret Providence directed thy Rage against me for the Punishment of thine or my Sins let him ‡ Heb. smell accept an offering y Let us offer up a Sacrifice to God to appease his Wrath against us but if they be the children of men z Who by their crafty insinuations and calumnies have incensed thee against me He sheweth his Prudence and Revereâ—…ce and Meekness that he Accuseth not the King but translateth the fault wholly upon his Evil Ministers as the Israelites do in like Case Exod. 5. 16. cursed be they before the LORD for they have 〈◊〉 me out this day from ‡ Heb. cleaving abiding in the inâ—…eritance of the LORD From the Land which God hath given to his People for their Inheritance and where he hath Established his Presence and Worship saying Go serve other gods a This was the Language of their Actions For by driving him from Gods Land and the place of his Worship into Foreign and Idolatrous Lands they exposed him to the peril of being either ensnared by their Counsels or Examples or forced by their threats and power to worship Idols 20 Now therefore let not my blood fall to the earth b Do not attempt to spill my Innocent Blood like water upon the ground before the face of the LORD c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self for the king of Israel is come out to seek * Chap. 24. 14. a flea c Remember if thou doest it God the Judge of all men seeth it and will avenge it of thee though I will not avenge my self as when one doth hunt a partridg in the mountains d Hard to be taken and not worth catching a mean and contemptible person d Where his advantage doth no way compensate his Labour 21 ¶ Then said Saul I have sinned Return my son David for I will no more do thee harm because my soul was precious in thine eyes this day behold I have played the fool and have erred exceedingly e He not oneâ—…y â—…onfesseth but aggravateth his fauit because his Conscience was fully convinced though his Heart was not changed 22 And David answered and said Behold the kings spear and let one of the young men come over and fetch it 23 The LORD render to every man his righteousness and his faithfulness f â—… desire that God would deal no otherwise with me than I have 〈◊〉 with 〈◊〉 for the LORD delivered thee into my hand to day but I would not stretch â—…ourth mine hand against the LORDS anointed 24 And behold as thy life was much set by this day in mine eyes so â—…et my life be much set by in the eyes of the LORD and let him deliver me out of all tribulation 25 Then Saul said to David Blessed be thou my son David thou shalt both ‡ Heb. in doing thou shalt do Dan. 11. 28 32. do great things and also shalt still prevail So David went on his way g Knowing Saul's unstable and deceitful Heart he would noâ—… trust to any of his Professions or Promises but kept out of his reaâ—…h and Saul returned to his place CHAP. XXVII AND David said in his heart I shall now †perish ‡ 〈◊〉 be conâ—…umed one day by the hand of Saul a I see by this late experience his restless and implacable hatred against me and how little heed is to be given to all his pretences of Repentance or Friendship there is nothing better for me than that I should speedily escape into the land of the Philistines b But this was certainly a very great mistake and fault in David for 1. This proceeded from gross distrust of God's Promise and Providence and that after such repeated demonstrations of Gods peculiar Carâ—… over him which gave him cause to conclude quite contrary to what is here said 2. He forsakes the place where God had settled him Chap. 22. 5. and given him both assurance and experience of his Protection there 3. He voluntarily runs upon that Rock which he cursed his Enemies for throwing him upon Chap. 26. 19. and upon many 〈◊〉 Snares and Dangers as the following History will shew and withal deprives the people of the Lord of those succours which he might have given them in case of a Battel But it pleased God to leave David to himself in this as well as in other particulars that these might be sensible demonstrations of the Infirmities of the best Men and of the necessity of Gods grace and daily direction and assistance and of the freeness and riches of God's Mercy in passing by such great Offences And besides God hereby designed to accomplish his own Counsel to withdraw David from the Israelites that Saul and they might fall by the hand of the Philistines without any reproach or inconvenience to David whom God had put into a safe place and Saâ—…l
Family and strengthen his Interest by Alliances with so many considerable Families And the number of Wives being not limited Deut. 17. he might conceive this was no Transgression of that Law out of Jerusalem after he was come from Hebron and there were yet sons and daughters born to David 14 And * 1 Chron. 3. 5. these be the names of those that were born unto him in Jerusalem ‖ Or Shimea Shammua and Shobub and Nathan and Solomon 15 Ibhar also and ‖ Or Elishama Elishua and Nepheg and Japhiah 16 And Elishama and Eliada and Eliphalet 17 ¶ * 1 Chron. 11. 16. and 14. 8. But when the Philistines heard that they had anointed David king over Israel c Whilst the Civil War lasted between the Houses of Saul and David they wisely forbore all Hostilites and left them to tear out one anothers Bowels that afterwards they might make a more easie Conquest of both But that being ended and all united under David they bestir themselves all the Philistines came up to seek David d To find him out and fight against him and cut him off now in the Infancy of his Kingdom Whereby they give David a just occasion to fight against them for his own necessary Defence and acquit him from any note of Ingratitude in opposing them who had formerly exercised kindness and Hospitality to him Though indeed David's Obligations were in a manner wholly to Achish who seems to he dead at this time there being no mention of him and David heard of it and went down to the hold e To some fortified place to which his people might conveniently resort from all places and where he might intrench his Army and which lay towards the Philistines 18 The Philistines also came and spread themselves in the valley of Rephim f Or of the Giants which lay Westward from Ierusalem and so was the ready way to Ierusalem which it seems they designed to take 19 And David enquired of the LORD saying Shall I go up to the Philistines wilt thou deliver them into mine hand and the LORD said unto David Go up for I will doubtless deliver the Philistines into thine hand 20 And David came to * Isa. 28. 21. Baal-perazim g Whither the Philistines were come from the Valley of Rephaim 1 Chron. 14. 11. and David smote them there and said The LORD hath broken forth upon mine enemies before me as the breach of waters h As Floods or Rivers of Waters which break the Banks and overflow a Land and overturn all that stands in their way Therefore he called the name of that place ‖ That is the 〈◊〉 of breaâ—… Baal-perazim 21 ¶ And there they left their images i Which they seem to have brought into the Field to Fighâ—… for them as the Israelites had formerly done the Ark. and David and his men * 1 Chron. 14. 12. ‖ Or took them away burnt them k As God had commanded Deut. 7. 5. 22 And the Philistines came up yet again l Doubtless with greater Force as those that saw their All lay at stake and spread themselves in the valley of Rephaim 23 And when David enquired of the LORD he said Thou shalt not go up m To wit directly against them as the following words explain it but fetch a compass behind them and come upon them over against the mulbery-trees n Where they least expect thee Gods purposes and Promises do not exclude Mens just endeavours but require them 24 And let it be when thou hearest the sound of a going o A noise as it were of persons walking upon the tops of them which I shall cause and by this sign both thou shalt be assured that I am coming to help thee and the Philistines shall be affrighted and amused and not perceive the noise of thy Army until thou art upon them in the tops of the mulbery-trees that then thou shalt bestir they self p Do thou fall upon them for then shall the LORD go out before thee to smite the host of the Philistines 25 And David did so as the LORD had commanded him and smote the Philistines from Geba until thou come to Gazer q They followed their Victory and pursued them to their own Borders in which Gazer was as Iosephus relates CHAP. VI. AGain David gathered together all the chosen men of Israel a The stoutest and valiantest Men in his Army and Land lest the Philistines should attempt to disturb them in this work thirty thousand 2 And * 1 Chron. 13. 5 6. David arose and went with all the people that were with him b With the whole body of the People for these seem to be a differing Party from the 30000 now mentioned See 1 Chron. 13. 1 2. from Baale of Judah c Qu. How from it when they went to it as is evident both from 1 Chron. 13. 6. and because the Ark was there and to be fetched thence Answ. Some Affirm That the Hebrew Praeposition Mem sometimes signifies to as Gen. 13. 11. But there is no need of that for 1 Chron. 13. 6. mentions their going to Baalah and this place mentions their going from it and the one of these doth manifestly suppose the other for they went thither that they might return thence So the sence is plain They went from Baaleh of Iudah to bring or rather to carry for the Word signifies either up from thence the ark Whereby it is supposed that they first went thither which is related 1 Chron. 3. 6. Moreover this place is commonly called Kiriath-jearim 1 Sam. 7. 1. and 1 Chron. 13. 5. and formerly Kiriath-baal Iosh. 15. 60. and Baalah Iosh. 15. 9. and here Baale of Iudah so called because it was in the Tribe of Iudah as is evident from Iosh. 15. 1 c. to bring up from thence the ark of God d Unto Ierusalem which in many respects was fitter for it than Baalah because this was a more Publick place where it would be more observed and regarded and in the Center of the Kingdom to which they might more easily come from all parts and the Royal City where it might be always at hand for David to enquire at as occasion required and the place which God had allotted for it ‖ Or on which the name even the name of the LORD of hosts was called upon whose name is called by the name of the LORD of hosts e Thus whose belongs not to the Ark but to God for what follows is not the name of the Ark but of God The place may well be and is by some rendred thus Upon or At or Beside or Before which Ark the name even the name of the Lord of hosts that dwelleth between the Cherubims is called upon i. e. By or before which they were to present their Prayers to God for Counsel and Succour upon all occasions And this
God of my rock in him will I trust he is my shield and the horn of my salvation my high tower and my refuge my saviour thou savest me from violence 4 I will call on the LORD who is worthy to be praised so shall I be saved from mine enemies 5 When the ‖ Or pangs waves of death compassed me the floods of ‡ Heb. Belial ungodly men made me afraid 6 The ‖ Or cords sorrows of hell compassed me about the sâ—…ares of death prevented me 7 In my distress I called upon the LORD and cried to my God and he did hear my voice out of his temple and my cry did enter into his ears 8 Then the earth shook and trembled the foundations of heaven moved and shook because he was wroth 9 There went up a smoke ‡ Heb. by out of his nostrils and fire out of his mouth devoured coals were kindled by it 10 He bowed the heavens also and came down and darkness was under his feet 11 And he rode upon a cherub and did flie and he was seen upon the wings of the wind 12 And he made darkness pavilions round about him ‡ Heb. binding of waters dark waters and thick clouds of the skies 13 Through the brightness before him were coals of fire kindled 14 The LORD thundred from heaven and the most High uttered his voice 15 And he sent out arrows and scattered them lightning and discomfited them 16 And the chanels of the sea appeared the foundations of the world were discovered at the rebuking of the LORD at the blast of the breath of his nostrils 17 He sent from above he took me he drew me out of ‖ Or great many waters 18 He delivered me from my strong enemy and from them that hated me for they were too strong for me 19 They prevented me in the day of my calamity but the LORD was my stay 20 He brought me forth also into a large place he delivered me because he delighted in me 21 The LORD rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me 22 For I have kept the ways of the LORD and have not wickedly departed from my God 23 For all his judgments were before me and as for his statutes I did not depart from them 24 I was also ‖ Or perfect upright ‡ Heb. to him before him and have kept my self from mine iniquity 25 Therefore the LORD hath recompensed me according to my righteousness according to my cleanness ‡ Heb. before his eyes in his eye-sight 26 With the merciful thou wilt shew thy self merciful and with the upright man thou wilt shew thy self upright 27 With the pure thou wilt shew thy self pure and with the froward thou wilt ‖ Or wrestle Psal. 18. 20. shew thy self unsavoury 28 And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them down 29 For thou art my ‖ Or candle lamp O LORD and the LORD will lighten my darkness 30 For by thee I have ‖ Or broken a troop run through a troop by my God have I leaped over a wall 31 As for God his way is perfect the word of the LORD is ‖ Or refined tried he is a buckler to all them that trust in him 32 For who is God save the LORD and who is a rock save our God 33 God is my strength and power and he ‡ Heb. riddeth or looseth maketh my way perfect 34 He ‡ Heb. equalleth maketh my feet like hinds feet and setteth me upon my high places 35 He teacheth my hands ‡ Heb. for the war to war so that a bow of steel is broken by mine arms 36 Thou hast also given me the shield of thy salvation and ‡ Heb. thy hearkning to me So Gr. thy gentleness hath ‡ Heb. multiplied me made me great 37 Thou hast enlarged my steps under me so that my ‡ Heb. ankles feet did not slip 38 I have pursued mine enemies and destroyed them and turned not again until I had consumed them 39 And I have consumed them and wounded them that they could not arise yea they are fallen under my feet 40 For thou hast girded me with strength to battel them that rose up against me hast thou ‡ Heb. caused to bow subdued under me 41 Thou hast also given me the necks of mine enemies that I might destroy them that hate me 42 They looked but there was none to save even unto the LORD but he answered them not 43 Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad 44 Thou also hast delivered me from the strivings of my people thou hast kept me to be head of the heathen a people which I knew not shall serve me 45 ‡ Heb. sons of the stranger Strangers shall ‖ Or yield feigned obedience ‡ Heb. lie submit themselves unto me assoon as they hear they shall be obedient unto me 46 Strangers shall fade away and they shall be afraid out of their close places 47 The LORD liveth and blessed be my rock and exalted be the God of the rock of my salvation 48 It is God that ‡ Heb. giveth avengement for me avengeth me and that bringeth down the people under me 49 And that bringeth me forth from mine enemies thou also hast lifted me up on high above them that rose up against me thou hast delivered me from the violent man 50 Therefore I will give thanks unto thee O LORD among * Rom. 15. 9. the heathen and I will sing praises unto thy name 51 He is the tower of salvation for his king and sheweth mercy to his anointed unto David and * Chap. 7. 12. to his seed for evermore CHAP. XXIII NOw these be the last words of David a Not simply the last that he spoke but some of the last uttered in his last days upon the approach of his death or the last which he spake by the Spirit of God assisting and directing him in an extraordinary manner David the son of Jesse said and the man who was raised up on high b Advanced from an obscure Family and Estate to the Kingdom the anointed of the God of Jacob c Whom though despised by Men and rejected by his own Brethren God himself singled out from all his Fathers House and out of all the Families and Tribes of Israel and anointed to be King and the sweet psalmist of Israel d Or sweet or delightful or amiable in the Songs of Israel Either First As the object of them he whom the people of Israel mentioned in their Songs with joy and praise as when they Sung Saul hath slain his thousands and David his ten thousands and many others which doubtless they made and Sung concerning him upon
condition in which Solomon left them 1 King 6. 32. and gave ‡ Heb. them it to the king of Assyria 17 And the king of Assyria sent y Having received the money upon which he agreed to depart from Hezekiah and his Land ver 16. He breaks his Faith with Hezekiah thereby justifying Hezekiah's Rebellion and preparing the way for his own approaching Destruction Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a ‡ Heb. heavy great host against Jerusalem and they went up and came to Jerusalem and when they were come up they came and stood * Isa. 7. 3. by the conduit of the upper pool which is in the high-way of the fullers field 18 And when they had called to the king z i. e. Sent a Message to him to come or send to Treat with them there came out to them Eliakim the son of Hilkiah a Of whom see Isa. 22. 20 c. which was over the houshold b Heb. over the house either of God or rather of the King here mentioned as appears from Isa. 22. and Shebna the ‖ 〈◊〉 〈◊〉 scribe c So called to distinguish him from another Shebna who was over the house Isa. 22. 15. and Joash the son of Asaph the recorder 19 And Rabshakeh said unto them Speak ye now to Hezekiah Thus saith the great king the king of Assyria What confidence is this wherein thou trustest 20 Thou ‖ 〈◊〉 〈◊〉 sayest d Either to thy People to encourage them or rather within thy self but e Or surely or onely they are but ‡ 〈◊〉 word of 〈◊〉 〈◊〉 vain words f Words of the â—…ips i. e. vain unprofitable idle talk without any effect or they come not from thy heart thou speakest this against thy own knowledge ‖ Or 〈◊〉 〈◊〉 and 〈◊〉 are 〈◊〉 〈◊〉 I have counsel and strength for the war g Counsel to contrive strength or courage to Execute which two things are of greatest necessity and use for War But the words are and may be â—…endred otherwise either thus thou speakest surely words of the lips i. e. Thou encouragest thy self and thy people with talk and words but counsel and strength are for War are necessary for thy Defence neither of which thou haâ—… within thy self but must seek them from others and where wilt'st thou find them on whom as it follows dost thou trust Or thus thou saist I have the word of my lips Either 1 Words wherewith to pray to God for help Or 2. Eloquence to encourage my Soldiers and People counsel and strength for war i. e. I am furnished with all things necessary for my Defence now on whom dost thou trust h Seeing it is apparent thou hast not strength of thy own from whom dost thou expect Succours that thou rebellest against me 21 Now behold thou ‡ Heb. trustest 〈◊〉 trustest upon the staff of this bruised reed i He calls Egypt a Reed with allusion to the Reeds wherewith the Banks of Nilus were full and bruised to note their Weakness and Insufficiency to support him Comp Ezek. 29. 6 7. even upon Egypt on which if a man lean it will go into his hand and pierce it k By some of the fragments into which it will be broken so is Pharaoh king of Egypt unto all that trust on him l Doing them no good but much hurt 22 But if ye say unto me We trust in the LORD our God is not that he whose high places and whose altars Hezekiah hath taken away m Thereby robbing him of that Worship and Service which he had in those Places Thus boldly he speaks of these things which he understood not judging of the great God by their false and petty gods and judging of Gods Worship according to the vain â—…ancies of the Heathens who measured Piety by the multitude of Altars and hath said to Judan and Jerusalem Ye shall worship before this altar in Jerusalem 23 Now therefore I pray thee give ‖ Oâ—… Hostages pledges to my lord n i. e. Give him Hostages to secure him from thy future Rebellion and he will depart from thee Or rather contend with my lord in battel Seeing thou hast counsel and strength for War do not lie lurking in thy strong hold but come out into the open Field and let us try for Mastery and whereas thou maist pretend thou wantest Horses to Fight with me if thou wilt'st accept of my Challenge I will furnish thee with 2000 Horses if thou hast Riders for them as it here follows the king of Assyria and I will deliver thee two thousand horses if thou be able on thy part to set riders upon them 24 How then wilt thou turn away the face of one captain o How wilt'st thou force him to turn his back to thee and flee away from thee of the least of my masters servants and put thy trust on Egypt for chariots and for horsemen 25 Am I now come up without the LORD p Without his consent and Commission against this place to destroy it The LORD said unto me q To wit by secret Inspiration or by his Providence But indeed he neither owned God's Word nor regarded his Providence but he forged this to strike a terror into Hezekiah and the People Go up against this land and destroy it 26 Then said Eliakim the son of Hilkiah and Shebna and Joah unto Rabshakeh Speak I pray thee to thy servants in the Syrian language for we understand it and talk not with us in the Jews language in the ears of the people that are on the wall r Upon which these Officers stood not being willing to put themselves into the power of such a Barbarous and Perfidious Enemy by going out of the City 27 But Rabshakeh said unto them Hath my master sent me to thy master and to thee to speak these words Hath he not sent me to the men which sit on the wall that they may eat their own dung and drink ‡ Heb. the water of their feet their own piss s To tell them to what Extremities and Miseries he will force them with you 28 Then Rabshakeh stood and cried with a loud voice in the Jews language t That he might affright the People into a compliance with him which he perceiv'd Eliakim and his Brethren endeavoured to prevent and spake saying Hear the word of the great king the king of Assyria 29 Thus saith the king Let not Hezekiah deceive you for he shall not be able to deliver you out of his hand 30 Neither let Hezekiah make you trust in the LORD saying The LORD will surely deliver us and this city shall not be delivered into the hand of the king of Assyria 31 Hearken not unto Hezekiah for thus saith the king of Assyria ‖ Or Seek my favour ‡ Heb. Make with me a blessing Make an
the Land in Hebron but let us break up the Assembly and disperse our selves and send far and near about this Work It is a Metaphor from the Sea or Rivers which when the Banks are broken do suddenly overflow the whole adjoyning Country unto our brethren every where that are left e By which word he minds them of the great Desolations and Destructions which God for their sins had hitherto made among them and therefore adviseth that Remnant whom God had so graciously saved in and from those dreadful Ruines that they would more seriously set themselves to seek God than they had formerly done in all the land of Israel and with them also to the Priests and Levites which are †Heb. in the cities of their 〈◊〉 in their cities and suburbs that they may gather themselves unto us 3 And let us †Heb. bring about bring again the ark of our God to us for we enquired not at it f The Ark was then neglected and the generality of the People either lived in the gross neglect of the solemn Worship of God or contented themselves with going to Gibeon and offering Sacrifices there not caring though the Ark the Soul of the Tabernacle was in another place in the days of Saul g So it was in the days of Samuel but it is rather charged upon Saul than him partly because Samuel was exercised with continual Wars or expectation of Wars with the Philistins all the time of his Regency and therefore wanted the Opportunity to bring back the Ark which Saul had and neglected partly because Samuel took care to stir up and maintain Religion among them by other Means and in an extraordinary manner whereas this was but one Branch of Sauls Impiety and was joyned with a contempt of all Religion as the History of his Life shews and partly because it was more proper to accuse himself and the present Generation who were guilty of this neglect than to rake into the Ashes of their deceased Progenitors and lay his Charge against those who were dead and gonâ—… some good while since 4 And all the congregation said that they would do so for the thing was right in the eyes of all the people h Their Consciences smiting them for their former negligence and being fully convinced of the Piety and Reasonableness of this Proposition 5 So * 1 Sam. 7. 1. 2 Sam. 6. 2. David gathered all Israel i i. e. All the chosen Men of Israel as it is phrased 2 Sam. 6. 1. their Elders and Representatives together from Shihor of Egypt k Of which see Numb 34. 5. Ios. 13. 3. 1 Chron. 13. 5. even unto the entring of Hemath to bring the ark of God from Kirjath-jearim 6 And David went up and all Israel to * 〈◊〉 1â—… 9 60. Baalah that is to Kirjath-jearim l Which Explication is justified by Ios. 15. 9. 60. where the same City is called by both Names Obj. They are said to go from this Baale 2 Sam. 6. 2. Ans. 1. Some Learned Men render that Place also to Baale the particle Mem being sometimes used for to amongst the Hebrews and especially amongst the Arabians 2. Both were true they first went to Baale for the Ark as is here said and then went from Baale to bring or to carry for the word signifies either or carrying from thence the Ark of God as is there related But of this and other difficulties or differences between these two Relations see the Notes on 2 Sam. 6. which belonged to Judah to bring up thence the ark of God the LORD that dwelleth between the cherubims whose Name is called on it m. 7 And they †Heb. made the ark to ride carried the ark of God in a new cart out of the house of Abinadab and Uzza and Ahio drave the cart 8 And David and all Israel played before God with all their might and with †Heb. sorgâ—… singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets 9 And when they came to the threshing-floor of ‖ Called Nachâ—…n â—… Sam. 6. 6. Chidon Uzza put forth his hand to hold the ark for the oxen ‖ Or sâ—…ok it stumbled 10 And the anger of the LORD was kindled against Uzza and he smote him * Numb 4. 15. because he put his hand to the ark and there he died before God 11 And David was displeased because the LORD had made a breach upon Uzza wherefore that place is called ‖ That is breâ—…ch oâ—… Uâ—…a Perez-uzza to this day 12 And David was afraid of God that day saying How shall I bring the ark of God home to me 13 So David †Heb removed brought not the ark home to himself to the city of David but carried it aside into the house of Obed-edom the Gittite 14 And the ark of God remained with the samily of Obed-edom in his house three months And the LORD blessed * As Ch. 26. 5. the house of Obed-edom and all that he had CHAP. XIV 1 NOw * 2 Sam. 5. 11 c. Hiram king of Tyre sent messengers to David and timber of cedars with masons and carpenters to build him an house 2 And David perceived a By the Remembrance of Gods Promise and his Providence complying with it c. But of this and the following Verses see the Notes on 2 Sam. 8. 12 c. where the same History is related that the LORD had confirmed him king over Israel for his kingdom was lift up on high because of his people Israel 3 And David took †Heb. yet mo wives at Jerusalem and David begat mo sons and daughters 4 Now these are the names of his children which he had in Jerusalem Shammua and Shobab Nathan and Solomon 5 And Ibhar and Elishua and Elpalet 6 And Noga and Nepheg and Japhia 7 And Elishama and ‖ Or Eliaâ—…a 2 Sam. 5. 16. Beliada and Eliphalet 8 And when the Philistins heard that * 2 Sam. 5. 17. David was anointed king over all Israel all the Philistins went up to seek David and David heard of it and went out against them 9 And the Philistins came and spread themselves in the valley of Rephaim 10 And David enquired of God saying Shall I go up against the Philistins and wilt thou deliver them into mine hand and the LORD said unto him Go up for I will deliver them into thine hand 11 So they came up to Baal-perazim and David smote them there Then David said God hath broken in upon mine enemies by mine hand like the breaking forth of waters therefore they called the name of that place ‖ That is a place of breaches Baal-perazim 12 And when they had left their gods there David gave a commandment and they were burnt with fire 13 And the Philistins yet again spread themselves abroad in the ‖ Or that valley
is in his Presence and under his Providence So far am I from imagining that God cannot see through a dark Cloud as you traduced me Chap. 22 13. that I very well know that even Hell it self that place of utter darkness is not hid from his sight k i. e. The place of destruction as it is also used Prov. 15. 11. by a Metonymy of the Adjunct l To wit such as to keep it out of his sight 7. * Chap. 9. 8. Psal. 104. 2 c. He stretcheth out the North m i. e. The Northern Pole or part of the Heavens which he particularly mentions and puts for the whole visible Heaven because Iob and his Friends lived in a Nothern Climate and were acquainted only with that part of the Heavens the Southern Pole and parts near it being wholly unknown to them The Heavens are oft and fitly said to be spread or stretched out like a Curtain or Tent to which they are resembled over the empty place n To wit the Air so called not Philosophically as if it were wholly empty but popularly because it seems to be so and is generally void of solid and visible bodies and hangeth the earth upon nothing o Upon its own Center which is but an imaginary thing and in truth nothing Or upon no Props or Pillars but his own Power and Providence Which is justly celebrated as a wonderful Work of God both in Scripture and in Heathen Authors 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them p This also is a miraculous Work of God considering the nature of these Waters which are fluid and heavy and pressing downward especially being oft-times there in great abundance and withal the quality of the Clouds which are thin and loose bodies of the same nature with Fogs and Mists upon the Face of the Earth and therefore of themselves utterly unable to bear that weight and to keep up those Waters from falling suddenly and violently upon the Earth 9. He holdeth back q i. e. To wit from our view that its lustre and glory should not reach us and so dazle our sight he covereth it with a Cloud as the next words explain it Or He holdeth fast or binds together or strengthens it that it may be able to bear that burden the face of his throne r Either 1. this lower Air which is as the Face or open part of the Heavens which is often called God's Throne as salm 11. 4. Isa. 66. 1. Amos 9. 6. Or 2. the appearance or manifestation of the Heaven of Heavens where he dwelleth whose light and glory is too great for mortal eyes which therefore by Clouds and other ways he hides from us and spreadeth his cloud upon it 10. * Ps. 33 7. 104 9. He hath compassed the waters s To wit of the Sea for of the upper Waters coming out of the Clouds he spake before with bounds t Which are partly the Rocks and Shores and principally God's appointment made at the first Creation and renewed after the Deluge Gen. 9. 11. 15. that the Waters should not overwhelm the Earth See Iob 38. 8 10 11. Psalm 104. 3. Ier. 5. 22. †Heb. until the end of light with darkness until the day and night come to an end u i. e. Unto the end of the World for so long these Vicissitudes of Day and Night are to continue Gen. 8. 22. 9. 9 c. Ier. 5. 22. 31. 35 36. 11. The pillars of heaven x Either 1. those Mountains which by their height and strength may seem to reach and support the Heavens as the Poets said of Atlas for this is a Poetical Book and there are many Poetical expressions in it These tremble sometimes by force of Earthquakes or by God's glorious appearance in them as Sinai did Or 2. Holy Angels but they are not subject either to trembling or to God's rebuke Or 3. the Heavenly Bodies as the Sun and Moon and Stars which as they may seem in some sort to support so they do certainly adorn the Heavens And we know Pillars are oft made not for support but only for Ornament as the two famous Pillars of the Temple Iachin and Boaz 1 Kings 7. 21. And these oft-times seem to tremble and be astonished as in Eclipses or Tempests and terrible Works of God in the Air by which they are frequently said to be affected and changed because they seem so to us and many things are spoken in Scripture according to appearance See Isa. 13. 10. 24. 23. Ioel 2. 10 31. Mat. 24. 29. c. Either 1. when God rebuketh them for God is sometimes said in Scripture to rebuke the lifeless Creatures which is to be understood figuratively of the Tokens of God's anger in them Or 2. when God reproveth not them but men by them manifesting his displeasure against sinful men by Thunders or Earthquakes or prodigious Works tremble and are astonished at his reproof y. 12. * Isa. 51. 15. He ‖ Or stilleth Chap. 38. 11. divideth the sea z He speaks either 1. of God's dividing the Red-sea for the Israelites to pass over And consequently the Hebrew word Rahab which here follows and is translated pride or the proud is meant of Egypt which is oft called Rahab as Psalm 87. 4. 89. 10. Isa. 51. 9. But it seems most probable that that Work was not yet done and that Iob lived long before Israels coming out of Egypt Or rather 2. of the common Work of Nature and Providence in raising Tempests by which he breaketh or divideth the Waves of the Sea by making deep Furrows in it and casting up part of the Waters into the Air and splitting part of them upon the Rocks and Shores of the Sea with his power and by his understanding a i. e. By his wise Counsel and administration of things so as may obtain his own glorious ends he smiteth thorough †Heb. pride the proud b Either 1. the Whale which is called King over all the children of pride Job 41. 34. and which is sometimes by force of Tempests cast upon the shore Or rather 2. the Sea which is fitlâ—… called proud as its Waves are called Iob 38. 11. because it is lofty and fierce and swelling and unruly which God is said to smite when he subdues and restrains its rage and turns the storm into a calm 13. By his * Psal. 33. â—… spirit c Either 1. by his Divine Vertue or Power which is sometimes called his Spirit as Zach. 4. 6. Mat. 12. 28. Or 2. by his holy Spirit to which the Creation of the World is ascribed Gen. 1. 2. Iob 33. 4. Psalm 33. 6. he hath garnished the heavens d Adorned or beautified them with those glorious Lights the Sun and Moon and Stars his hand hath formed the †Heb. 〈◊〉 〈◊〉 a bâ—…r
lie down r Either 1. to sleep as this word is used Gen. 19. 35. Deut. 6. 7 c. Or 2. in death of which it is used 2 Sam. 7. 12. but he shall not be * 2 King 2â—… 20. gathered s To wit in burial of which this word is used 2 Kings 22. 20. Ier. 8. 2. 25. 33. Instead of that honourable Interment and Burial with his Fathers which he expected he shall be buried with the burial of an Ass his Carkass shall lie like dung upon the Earth he openeth his Eyes t So the sense is either 1. he awaketh in the morning promising to himself an happy day Or 2. he looks about him for help and relief in his extremity But the words are and may be rendred thus One openeth his Eyes i. e. whilest a man can open his Eyes in a moment or in the twinkling of an Eye and he is not u He is as if he had never been dead and gone and his Family and name extinct with him 20. * Ch. 18. 11. Terrours take hold on him x From the sense of his approaching death or Judgment as Waters y Either 1. in abundance one terror after another Or 2. violently and irresistibly as a River breaking its Banks or a Deluge of Waters bears down and overwhelms all that is before it a Tempest stealeth him away in the night z Gods Wrath and judgment cometh upon him forcibly like a Tempest and withal secretly and unexpectedly like a Thief in the night 21. The East-wind a i. e. Some violent and terrible judgment fitly compared to the East-wind which in those parts was most vehement and furious and withal pestilent and pernicions of which see Exod. 10. 13. 14. 21. Psal. 48. 7. 78. 26. Hos. 13. 15. Iona. 4. 8. carrieth him away b Out of his place as it follows out of his stately Palace wherein he expected to dwell for ever whence he shall be carried either by an enemy that shall take him and carry him into captivity or by death and he departeth and as a storm hurleth him out of his place 22. For God shall cast upon him c His darts or plagues one after another and not spare d i. e. Shall shew no pity nor Mercy to him when he crieth to God for it †In fleeing 〈◊〉 would flee he would fain flee out of his hand e He earnestly desires and endeavours by all ways possible to escape the judgments of God but all in vaâ—… 23. Men f Who shall see and observe these things shall clap their hands g Partly in token of their joy at the removal of such a publick Pest and Tyrant and partly by way of astonishment and partly in contempt and scorn or derision all which this gesture signifies in Scripture use of which see Lam 2. 15. Ezek. 25. 6. Naâ—… 3. 19. at him and shall hiss him h In token of their amazement detestation and derision See 1 King 9. 8. 2 Chron. 29. 8. Ier. 25. 9. Mich. 6. 16. out of his place i Now thathe is out of his place and power which they durst not do whilest he was in his place Or the men of his place that livedwith him or near him and daily felt the effects of his Tyranny CHAP. XXVIII 1. SUrely there is ‖ Or a Mine a Vein for the Silver a Where it is hid by God and found and fetched out by the art and industry of man The connexion of this Chapter with the former is difficult and diversly apprehended but this may seem to be the fairest account of it Iob having in the last Chapter discoursed of Gods various Providences and carriages towards wicked men and shewed that God doth sometimes for a season give them Wealth and Prosperity but afterwards calls them to a sad account and punisheth them severely for their abuse of his Mercies and having formerly shewed that God doth sometimes prosper the wicked all their days so as they live and die without any visible token of Gods displeasure against them when on the contrary good men are exercised with many and grievous Calamities and perceiving that his Friends were as men in all ages have been scandalized at these methods of divine Providence and denied the thing because they could not understand the reason of such unequal Dispensations In this Chapter he declares that this is one of the depths and secrets of divine Wisdom not discoverable by any mortal man in this World and that although men had some degree of Wisdom whereby they could dig deep and search out many hidden things as the Veins of Silver Gold c. yet this was a Wisdom of an higher nature and out of mans reach And hereby he secretly checks the arrogance and confidence of his Friends who because they had some parts of Wisdom the knowledge of natural things such as are here contained and of humane Affairs and of some divine matters therefore presumed to fathom the depths of Gods Wisdom and Providence and to judge of all Gods ways and works by the scantling of their own narrow understandings Possibly it may be connected thus Iob having been discoursing of the wonderful ways of God both in the works of Nature Ch. 26. from v. 5. to the end and in his providential Dispensations towards wicked men Ch. 27. from v. 13. to the end he here returns to the first Branch of his Discourse and discovers more of Gods Wisdom and Power in natural things And this he doth partly that by this manifestation of his singular skill in the ways and actions of God he might vindicate himself from that contempt which they seemed to have for him and oblige them to hear what he had further to say with more attention and consideration and partly that by this representation of the manifold Wisdom and power of God they might be wrought to a greater Reverence for God and for his works and not presume to judge so rashly and boldly of them and to condemn what they did not understand in them and a place for Gold ‖ Or which they fine where they fine it b Or rather as it is in the margenâ—… of our Bibles which they to wit the Refiners do sine For he speaks not here of the works of men and of art but of God and of Nature as is manifest from the foregoing and following words 2. Iron is taken out of the ‖ Or 〈◊〉 Earth c Being made of Earth conâ—…cted by the heat of the Sun into that hardness and by Miners digged out of the Earth and brass d Or Copper is molten out of the Stone e Wherewith it is mixed and incorporated in the Earth and by fire and the art of the metallist it is separated from it and taken out of it as Pliny observes 34. 1 10. 36. 27. 3. He f Either 1. Man the Miner
or 2. God of whose works of Nature he here speaks or 3. God as the chief Author and Directer and man as Gods Instrument in the work setteth an end g Or a bound how far the darkness shall reach and how far the dark and hidden parts and Treasures of the Earth shall be searched and discovered and brought to light * Ch. 1â—… â—…2 to darkness and searcheth out all perfection h i. e. Metals and Minerals which are nothing else but Earth concocted and hardened and brought to maturity and perfection Or unto all perfection i. e. he perfectly and exactly searcheth them out although the Hebrew Lamed may be here only a Note of the Accusative Case as our translation takes it the stones i Either Gems and precious Stones which are called by this word Prov. 26. 8. or those stones out of which the metals forementioned are taken of darkness and the shadow of Death k Which lie hid in the dark and deadly shades and bowels of the Earth 4. The flood breaketh out l This Verse speaks either 1. Of another great and remarkable work of God whereby in some places either new Rivers break forth or old Rivers break in upon the Inhabitants and drive them away and in other places Rivers or other Waters are dried up or derived into other channels or grounds by which means these Lands are rendred more useful and fruitful Or rather 2. Of an accident which commonly happens in Mines where whilest men are digging a flood of Waters breaks in suddenly and violently upon them and disturbs them in their work from the Inhabitant m Heb. from with the Inhabitant i. e. out of that part of the Earth which the Miners in a manner inhabit or where they have their fixed abode and for the most part dwell Or so that there is no Inhabitant or abideâ—… i. e. so that the Miners dare continue there no longer but are forced to come away even the Waters n Which word is easily and fitly understood out of the foregoing word flood Or without this supplement the flood may be said to be forgotten c. that singular word being collectively taken and so conveniently joined with this word of the plural number forgotten of the foot o i. e. Untrodden by the foot of man such Waters as men either never did pass over or by reason of their depth cannot pass over or such as though the Miners at first for a while did pass over yet now cannot or dare not do so any more Forgetfulness is here ascribed to the foot as it is to the hand Psalm 137. 5. and it is put for ignorance or unacquaintedness as all sinners are said to forget God though many of them never remembred nor minded him they are dried up they are gone away from men p Heb. they are dried up or drawn up to wit by Engines made for that purpose from men i. e. from the Miners that they may not be hindred in their work Or with or by men the prefix Mem being oft put for Beth i. e. by the labour of men they remove or vanish or pass away and so the Miners return to their work 5. As for the Earth out of it q Out of the upper parts of the Earth cometh bread r Bread-corn or other food for mans use and under it s Either 1. under the same Earth which either at the same time yields bread out of its upper and fire out of its lower parts or at several times that Earth which once was fruitful becoming by the disposition of divine Providence barren and sulphureous c. Or 2. Under other parts of the Earth is turned up t i. e. Is digged out and setched up as it were * Ezek. 〈◊〉 〈◊〉 fire u Either Gold and pretious Stones which glitter and sparkle like fire or Coals and Brimstone and other materials of Fire 6. The stones of it are the place of Saphirs x i. e. Of pretious Stones the Saphire as one of the most eminent being put for all the rest In some parts of the Earth the Saphires are mixed with stones and cut out of them and polished Of this stone see Exod. 24. 10. Ezek. 1. 26. Cant. 5. 14. Laâ—… 4. 7. and it hath y i. e. The Earth containeth in or under it ‖ Or 〈◊〉 〈◊〉 dust of Gold z Which is a distinct thing from that Gold which is found in the mass or lump of which v. 2. both sorts of Gold being found in the Earth 7. There is a path a To wit in the dark depths and Bowels of the Earth which no fowl knoweth and which the Vultures b Whose Eye is very quick and strong and which searcheth all places for its Prey but cannot reach to these places which yet the Wisdom of man by the direction of Gods Providence find eth out Eye hath not seen 8. The Lions Whelps c Heb. the sons of Pride a fit name for Lions which are lofty and stately Creatures despising both men and all other Beasts that oppose them have not trodden it noâ—… the fierce Lion d Which rangeth all places for Prey and findeth out the deepest Dens and Caves of the Earth The Birds and Beasts have oft times led men to such places as otherwise they should â—…ver have found out but they could not lead men to these Mines but the finding out of them is a special gift of God and an act of that Wisdom which he hath put into man passed by it 9. * 〈◊〉 5. He putteth forth his hand upon the ‖ 〈◊〉 〈◊〉 Rock e This and the now next Verses are meant either 1. Of other eminent and considerable works of God who sometimes overturneth Rocks and produceth new Rivers in unlikely places Or rather 2. Of the same work of mining and digging for Gold or other pretious things of the Earth and of other effects of Mans Art and Wisdom in that work The Miners resolve to break through all opposition and by Iron tools or Fire or other ways dig through the hardest Rocks he overturneth the mountains by the roots f He undermineth the very Mountains to find out the Metals lying at the bottom of them 10. He cutteth out Rivers among the Rocks g He maketh channels there to convey away that water which was breaking in upon him and if not thus diverted would have spoiled his work of which see on v 4. and his Eye seeth every precious thing h Having with great art and indeâ—…atigable Industry broke through all difficulties he at last arriveth at his end and finds out those precious Treasures which he sought for 11. He bindeth the floods †〈◊〉 〈◊〉 from overflowing i He restraineth them and as it were bindeth them to their good behaviour that they may not overflow the Mine and the thing that is hid bringeth he forth to light k
be most convenient both for beauty and use upon it 6. Whereupon are the †Heb. 〈◊〉 foundations thereof †Heb. made to siâ—…k fastened o This strong and durable Building hath no Foundations but in God's power and word which hath marvellously established it upon it self or who laid the corner stone thereof p By which the several walls and parts of the Building are joyned and fastened together and in which next to the Foundations the stability of any Building does consist The sense is Who was it that did build this goodly Fabrick and establishâ—… it so firmly that it cannot be moved without a Miracle 7. When the morning stars q Either 1. the Stars properly so called who are said to sing and praise God objectively because they give men ample occasion to do it in regard of their glorious light and stupendious motions c. Compare Psal. 19. 1. 148 1 c. But 1. there stars are not here the objects or matter but the authors or instruments of God's praises for the founding of the Earth 2. the Stars were not created when the Earth was founded but upon the fourth day 3. there is no satisfactory reason given why all the Stars should be called Morning-stars especially when there is but one Star known by that Name Or rather 2. the Sons of God as it here follows the latter Clause of the Verse being explicatory of the former as is most frequent in this and some other Books of Scripture to wit the Angels who may well be called Stars as even men of eminent note and particuâ—…ly Ministers of God's Word are called Dan. 8. 10. 12. 3. 〈◊〉 1. 16 20. and Morning-stars because of their excellent lustre and glory for which they are called Angels of Light 2 Cor. 11. 14. and Christ for the same reason is called the Morning-star Revel 22. 16. sang together ‖ Or 〈◊〉 so Or. and all the sons of God r The blessed Angels for man not being yet made God had then no other Sons and these are called the Sons of God partly because they had their whole being from him and partly because they were made partakers of his divine and glorious Image And all these are said to join in this work of praising God probably because none of the Angels were as yet fallen from their first estate though they did â—…all within a very little time after shouted for joy s Rejoyced in and blessed God for his works Whereby he intimates that they neither did advise or any way assist him in his works nor dislike or censure any of his works as Iob had presumed to do with the works of his Providence which are not inferior to those of Creation 8. * Gen. 1. 9. Or who shut up the sea with doors t Who was it thou or I that did set bounds to the vast and raging Ocean and shut it up as it were with Doors within its proper place and store-house that it might not overflow the Earth which without God's powerful restraint it would do See Psal. 33. 7. 104. 9. This sense seems most proper and to be confirmed by the following Verses when it brake forth u Or after it had broken forth to it from the womb or bowels of the Earth within which the Waters were for the most part contained Gen. 1. 2. Compare 2 Pet. 3. 5. and out of which they were by God's command brought forth into the proper place or channel which God had appointed for them as if it had issued out of the womb 9. When I made the cloud the garment thereof x When I covered it with Vapours and Clouds which arise out of the Sea and by God's appointment hover above it and cover it like a garment and thick darkness y i. e. Black and dark Clouds called Darkness by an usual Metonymy of the Adjunct So the same thing is repeated in other words after the manner a swadling band for it z Having compared the Sea to a New-born Infant he continues in the same Metaphor and makes the Clouds as swadling-bands to keep the Sea within its bounds though indeed neither Clouds nor Air nor Sands and shores can bound the Sea but it is God alone who doth it in and with these things 10. And ‖ 〈…〉 * Ch. 26. 10. brake up for it my decreed place a i. e. Made those vallies or channels and hollow-places in the Earth which might serve for a Cradle to receive and hold this great and goodly Infant when it came out of the Womb. See Gen. 1. 9 10. Psal. 33. 7. Or ordained or established my Decree upon or concerning it and set bars and doors b i. e. Fixed its bounds as strongly as if they were fortified with Bars and Doors 11. And said Hitherto shall thou come but no further and here e To wit at the Sand and Shore of the Sea Ier. 5. 22. shall †Heb. 〈◊〉 pride 〈◊〉 waves thy proud waves f Which rage and swell as if they would over-whelm all the Earth be stayed 12. Hast thou commanded the morning g i. e. The Morning-light or the Sun which is the cause of it Didst thou create the Sun and appoint the order and succession of Day and Night since thy days h Since thou wast born This work was not done by thee but my me and that long before thou wast born and caused the day-spring to know his place i To observe the punctual time when and the point of the Heavens where it should arise which varies every day Was this thy contrivance or mine 13. That it might take hold of the †Heb wings 〈◊〉 3â—… 3. ends of the earth k That this Morning-light should in a moment spread it self over the face of the whole Earth from one end of the Hemisphear to the other that the wicked might be shaken out of it l From the face of the Earth And this effect the Morning light hath upon the wicked partly because it discovers them and drives them into their lurking-holes whereas the darkness hides them and draws them forth and gives them opportunity to execute their villanies without observation Iob 24. 15 16 17. and partly because it brings them to condign punishment the Morning being the most fit and the mâ—…st usual time for executing judgment of which see Psal. 101. 8. Ier. 21. 12. 14. It m To wit the Earth mentioned in the next foregoing Verse is turned n Is transformed and changed in its shape and appearance as clay ‖ 〈◊〉 〈◊〉 to the seal o Or by the seal which makes a beautiful or valuable impression upon that Clay which in it self hath no form nor worth nor comliness in it So the Earth which in the darkness of the night lies like a confused heap without either form or beauty when the light ariseth and shineth upon
it appears in excellent order and great glory and they p Either 1. the Inhabitants of the Earth and particularly the wicked mentioned both in the foregoing and following Verses Or 2. More generally the men and things of the Earth whether Natural as living Creatures Herbs and Trees c. Or artificial as Houses or other Buildings stand q i. e. Present themselves to our view for which that posture of standing is most convenient Or consist or abide or are constituted as a garment r Wherewith the Earth is in a manner clothed and adorned as with a garment as the blessed God himself is said to cover himself with light as with a garment Psal. 104. 2. 15. And s Or But for the following words seem to be added by way of opposition to what went before The Earth and the men and the things in it have the comfort and benefit of the light but so have not the wicked from the wicked their light t i. e. Their portion of Light That Light which is enjoyed by others is with-holden from them either by their own choice because they love and choose darkness rather than light oâ—… by the judgment of God or the Magistrate by whom they are cut off from the light of the living as it is called Iob 33. 30. or at least deprived of their peace and comfort and Prosperity which frequently goes under the name of Light in Scripture and may be so called here by an elegant allusion to the Natural Light of the Sun mentioned before is withholden and * 〈◊〉 10. 15. the high arms u Their great strength which they used tyrannically to the oppression and crushing of others shall be broken 16. Hast thou entred into the ‖ Or 〈◊〉 〈◊〉 〈◊〉 springs x Heb. the Tears i. e. the several Springs out of which the Waters of the Sea flow as tears do from the eyes of the sea or hast thou walked in the search of the depth y Hast thou sound out the utmost depth and bottom of the Sea which in divers places could never be reached by the wisest Mariner or the longest Cables And how then canst thou fathom the depths of my Counsels 17. Have * 〈◊〉 9. 13. the gates of death been opened unto thee z Hast thou â—…een or dost thou perfectly know the place and state of the Dead the depths and bowels of that Earth in which the generality of dead men are buried or the several ways and methods of Death or the various states and conditions of men after death or hast thou seen the doors of the shadow of death a The same thing repeated 18. Hast thou perceived the breadth of the Earth b Dost thou exactly know the whole compass and all the parts of the Earth and the state and quality of all Countreys and of the men and things in them declare c Give me an answer to these Questions which is far more easie to do than to answer me to many other Questions which I could put to thee about my secret Counsels and Providences and the reasons of my dealing with thee as I do if thou knowest it all 19. Where is the way d Or rather the place as the next Clause explains it and the Hebrew Phrase will bear where light dwelleth e i. e. Hath its constant and settled abode For in the place where Iob lived and in most other parts of the inhabited World it is like â—… Traveller that cometh and goeth continually every day This may be referred eith â—… 1. to the places under the two Poles where first the light and then the darkness continues for six Months together Or rather 2. to the Sun the Fountain of Light And as this is a Poetical Book so this may be â—… Poetical Expression and Question Whither goes the Sun when it departs from this Hemisphear Where is the Tabernacle and the Chamber in which both sacred as Psal. 19. 4. 5. and profane Poets suppose the Sun to rest Dost thou know the place where the Sun when it sets may be found and whence thou canst fetch it back again For it is to be carefully observed that he speaks not here of a bare and simple knowledge of this matter which was plain and easie to Iob and many others who were not ignorant that the Sun was the Fountain of Light from whose approach light comes and by whose departure darkness is caused but of an operative knowledge even such as could and did enable him to take it to the bound thereof as it follows v. 20. And withal he seems here to speak not onely of the daily course and motion of the Sun and the vicissitude of Day and Night but also and especially of the first production of the light which was before Iob was born as is evident from v. 21. And this makes the Question more difficult and more considerable the sense whereof may be this Seeing there was a time when there was nothing but gross and comfortless darkness upon the face of the Earth what way came light into the World Which was the place where light dwelt at that time and whence it was fetched and whence came that orderly constitution and constant succession of Light and Darkness Was this thy work Or wast thou privy to it or a Counsellor or Assistant in it Or was it not done by me alone long before thou hadst a being and as for darkness where is the place thereof 20. That thou shouldst take it f i. e. Taking bring or lead it as this Verb is oft used as Exod. 25. 2. Psal. 68. 29. compared with Eph. 4. 11. 1 Kings 3. 24. 1â—… 10. Hosea 14. 2. And many other such pregnant Verbs there are in the Hebrew Language having the signification of two Verbs included in one And this it refers principally to the Light and secondarily to Darkness as the consequent of the other ‖ Or aâ—… to the bound thereof g i. e. It s whole course from the place of its abode whence it is supposed to come to the end of its journey which it is to go Didst thou direct or guide the Light or the Sun that he should at first take and afterward constantly continue in that course which now it holds that it should go from East to West and rise sometimes in one point or part of the Heaven and sometimes in another and that its days journey should be longer in one season of the Year and shorter in another This regular and excellent course must needs be the effect of great Wisdom And whose wisdom was it thine or mine and that thou shouldst know h To wit practically so as to direct or lead it in the manner now expressed the paths to the house thereof i Where thou mayest find it and whence thou mayest fetch it 21. Knowest thou it because thou wast then born or because the number of thy days
as a King v. 34. the Mighty c Even the stout hearted Mariners or Passengers who use to be above fear are afraid by reason of breakings d Either 1. Of the Sea caused by his motion which dasheth the Waves in pieces one against another Or rather 2. Of their Mind and State by reason of their great danger and distress which is expressed by this very word Psal. 60. 2. Ionah 2. 4. they purifie themselves e Either 1. Naturally that being the usual effect of great terrour See Ezek. 7. 17. Or rather 2. Morally as this word is generally used Those Mariners who ordinarily live in a gross and general neglect of God and of Religion are so affrighted with this imminent danger that they â—…ry unto God in their trouble as is said in like case Psal. 107. 28. and endeavour to purge their Consciences from the guilt of their sins by confessing and seemingly forsaking of them and to make their Peace with God and obrain his favour and help by their Vows and Promises and Prayers 26. The Sword of him that layeth at him f That approacheth to him and dare strike at him cannot hold g Heb. cannot stand i. e. either 1. Cannot endure the stroke but will be broken by it Or rather 2. Cannot abide or take hold of him or be fixed in him but is instantly beaten back by the excessive hardness of the skin which cannot be pierced by it as may be gathered from this and other passages before and after it This also seems better to agree to the Crocodile whose skin no Sword nor Dart nor Musquet Bullet as others add can pierce than to the Whale whose skin is easily pierced as Experience sheweth in our Whales except the Whale here spoken of were of another kind which is not impossible the spear the dart nor the ‖ 〈◊〉 habergeon h Or Breast-plate As offensive Weapons cannot hurt him so defensive Weapons cannot secure a Man from him But men that go upon the design of taking either Whales or Crocodiles do not use to fortifie themselves in that manner Some therefore take this to be another offensive Weapon a kind of dart as this word signifies in the Arabick Language which is but a Dialect of the Hebrew and from which the true signification of many Hebrew words must be gathered 27. He esteemeth iron as straw i He neither fears nor feels the blows of the one more than of the other and brass as rotten wood 28. The arrow k Heb. the son of the bow as it is elsewere called the Son of the quiver Lam. 3. 13. the Quiver being as it were the Mother or Womb that bears it and the Bow as the Father that begers it or sendeth it forth cannot make him flee sling-stones l Great stones â—…ast out of Slings which have a great force and efficacy of which see on 2 Chron. 26. 14. are turned with him into stubble m Hurt him no more than a blow with a little stubble 29. Darts are counted as stubble he laugheth at the shaking of a spear n So far is he from fearing it and fleeing from it that he scorns and desies it 30. †Sharp 〈◊〉 the 〈◊〉 Sharp stones are under him he spreadeth sharp-pointed things upon the mire o According to this Translation the sense is His Skin is so hard and impenerable that the sharpest stones are as easie to him as the mire and make no more impression upon him But the words are and may be otherwise rendred as continuing the former sense They to wit the Arrows Darts or Stones cast at him are or fall under him like which Particle is oft understood sharp shreads or fragments of stones he spreadeth sharp pointed things to wit the pieces of Swords or Darts which were flung at him and broken upon him upon the mire The fragments of broken weapons lie as thick at the bottom of the Water in the place of the fight as little stones do in the mire or as they do in a Field after some fierce and furious Battle Or thus with him or for him i. e. For his defence are sharp stones he spreadeth himself like an harrow or threshing instrument which is filled and fortified with Iron in the mire or mud in the bottom of the Water So he doth not describe his resting-place but rather his Back which he not unfitly compares to sharp stones or threshing Instruments because the Darts or Stones cast at him pierce no more into him than they would do into them if they were thrown at them 31. He maketh the deep p The deep Waters or the Sea which is called the deep Psal. 107. 24 Ionah 2. 3 as it is explained in the next Clause to boil like a pot q To swell and foam and froth by his strong and vehement motion as any Liquor doth when it is boiled in a pot he maketh the sea r Either the great Sea the proper place of the Whale Psal. 104. 25. or the great River Nilus which is called a Sea both in Scripture as Isa. 11. 15. and in other Authors of which see my Latin Synopsis as Euphrates is called the Sea of Babylon Isa. 21. 1. Jer. 51. 36. or Lakes or Pools which are most frequently called Seas both in the Old and New Testament as every one knows And in such Lakes the Crocodiles are no less than in Nilus as it is attested by Herodotus and Strabo and others like a pot of ointment s This Clause seems to be added very emphatically to intimate that this Leviathan causeth not onely a vehement commotion but also a great fragrancy in the Sea or Waters where it is Which though it was not observed by the Ancients yet is unanimously affirmed by later Authors upon their own knowledge and experience that it â—…asts a perfume like Musk of which see the Names and Words of the Authors in my Latin Synopsis 32. He maketh a path to shine after him one would think the deep to be hoary t When he raiseth himself to the top of the Waters he doth as it were plow it up and make large furrows and causeth a white froth or foam upon the Waters 33. Upon earth u Either 1. strictly so called as it is distinguished from the Sea or Rivers There is no Land-creature comparable to him for strength and courage Or 2. largely taken No Creature equals him in all points Or upon the dust as the word properly signifies i. e. Among all things that creep in the dust among which this may in some sort be numbred for the shormess of its feet But this were no great honour to it to be the chief of creeping things and therefore the former Translation seems more proper for the present design of magnifying this Creature above all others there is not his like ‖ Or 〈◊〉 〈◊〉 themselves without fear who is made without fear x Fears
Sea for Tarshish though Properly the Name of a Maritine place in Ciâ—…icia Ezek. 27. 25. 〈◊〉 1. 3. is usually put for the Sea as 1 Kings 10. 22. 2 Chron. 9. 21. Psal. 72. 10. Isa. 2. 16. Ier. 10. 9. are broken with an East-wind Albeit the Enemies of Ierusalem which are Compared to the raging Waters of the Sea in Psal. 46 2 3. may as fitly be Compared to Ships upon the Sea 8. As we have heard so have we seen q The predictions of the Prophets Either 2 Chron. 20. 14. or 2 Kings 19. 20. c. have been verified by the Events Or We have had late and fresh Experiences of such wonderful works of God as before we onely heard of by the Report of our Fathers in the city of the LORD of hosts in the city of our God God will establish it for ever r From this miraculous Deliverance we plainly see that God hath a singular Love to it and Care of it and therefore will defend her in all succeeding Ages against all her Enemies And so God would have done if Ierusalem had not forsaken God and forfeited his Favour and Protection Selah 9. We have thought of s It hath been the matter of our Serious and deep Meditation when we have been Worshipping there in thy Temple For when the Priests were offering Incense or Sacrifice the Religious People exercised themselves in holy Meditation or secret Prayer to God as may be gathered from Luk. 1. 10. and many other places of Scripture and from the Nature of the thing Or We have silently or Patiently waited for as some Anâ—…ient and other Interpreters â—…ender it thy loving kindness O God in the midst of thy temple 10. According to thy name O God so is thy praise t For this and such like glorious Actions thou art praised and acknowledged and Evidently proved to be such an one as thou hast affirmed thy self to be in thy Word God Almighty or Al-sufficient the Lord of Hâ—…sts the King of thy Church 〈◊〉 People and a strong Tower to all that trust in thee and all other things which thou art called in Scripture Thy Name is not an empty Title but is filled up with honourable and Praise-worthy Works answerable to it unto the ends of the earth thy right hand is full of righteousness u i. â—… Of righteous Actions by which thou discoverest thy Justice and Holiness in destroying the Wicked and incorrigible Enemies of thy People and in fulfilling thy Promises made to thy Church 11. Let mount x Synecdochically put for Ierusalem Zion rejoyce let the daughters of Judah y i. e. The other and lesser Cities and Towns or Villages i. e. all the People of Iudaâ—… for such are commonly called Daughters in Respect of the Mother City to which they are Subjects See Ios. 15. 45 and 17. 16. Psal. 45. 12. and 137 8. He mentions Iudah onely and not all Israel Partly because they were more immediately and Eminently concerned in Ierusalems Deliverance and principally because ten of the Tribes of Israel were now cut off from Ierusalem and from the Kingdom of David's House and possibly carried away Captive 2 Kings 18. 9 10. 11. be glad because of thy judgments z Upon thine and their Enemies At which they were glad not simply but because it was highly Conducible to God's Honour and to the Preservation and Enlargement of Gods Church in the World 12. Walk about Zion and go round about her a He speaketh Either 1. To the Enemies as Triumphing over them Or rather 2. To the People of that City and Kingdom who had been Eye Witnesses of this glorious work of God as appears from the following Verses tell the towers thereof b He bids them â—…ark well her â—…owers Bâ—…warks and Palaces here and v. 13. not with vain Ostentation or Carnal Confidence for he had said that God onely was their Refuge v. 3. but with thankfulness to God when they should find upon Enquiry that not one of them was demolished or â—…ny way defaced by so potent an Enemy 13. * 〈◊〉 sâ—…t your 〈◊〉 〈◊〉 〈◊〉 Mark ye well her bulwarks ‖ 〈◊〉 〈◊〉 consider c Or Exalt or Admire her palaces that ye may tell it to the generation following d That they may be excited to continue their Praises to God for this Mercy by which they hold and enjoy all their Blessings and to trust in God in the like Difficulties for the Future 14. For this God e is our God for ever and ever he will be our guide even unto death f Who hath done this great Work i. e. Whilest we have a being Birth and Life â—…nd the several Ages of Life and Death are oft ascribed to Churches and Commonwealths both in Scripture and in other Authors This Promise was made to the Old and earthly Ierusalem upon Condition of their Obedience wherein they failing so grossly lost the benefit of it but it is absolutely made good to the New and Heavenly Ierusalem the Church of Christ. PSAL. XLIX The ARGUMENT This Psalm is Penned upon the same Occasion with Psal. 39. and 73. to wit upon the Contemplation of the afflictions of Gods People and of the Prosperity and Glory of ungodly Men. The design is to justifie Gods Providence in this dark Dispensation and to shew that all things being Considered good Men have no cause for immoderate Dejection of Spirit nor wicked Men for glorying in their present Felicities To the chief musician a Psalm ‖ Or of for the sons of Korah 1. HEar this all ye people a Heb. All People Iews or Gentiles For all are concerued in this Matter as being apt to stumble and murmur at it give â—…ar all ye inhabitants of the World 2. Both * Psal. 6â—… 9. low and high rich and poor tother 3. My mouth shall speak of wisdom and the meditation of my heart shall be of understanding b It concerns you diligently to attend to me for I am about to speak not of Vulgar and Trivial tâ—…ngs or 〈◊〉 as come suddenly into my Mind and rush as 〈◊〉 out of my Mouth but of such things as are the râ—…sult oâ—… my most 〈◊〉 and considerate thoughts and such aâ—… iâ—… 〈◊〉 obâ—…rve them and lâ—…y them to Heart will make you truly 〈◊〉 and keep you from those Errors and Follies and 〈◊〉 which the generality of Mankind for want of a right understâ—…g do run into 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3â—… I will incline mine ear c This is another Argâ—…ment to perswade them to hâ—…rken to him I will hearken what God by his Spirit speaks to me and that and nothing else will I now speak to you and therefore it is well worth your hearing I also shall joyn with you in attending to it that whilst I â—…each you I my self may learn the same Lesson For as Ministers now teach themselves whilst they teach
the Earth understanding 14. * â—…ob 28. 15. 〈◊〉 〈◊〉 19. 10. Chap. 8. 11 1â—… 16. 16. For the merchandise of it is better than the merchandise of silver and the †Heb. revenue Chap. 8. 19. gain thereof than fine gold b It is more necessary and advantageous because it is so not onely for this short life but also to the future and everlasting life in which Gold and Silver bear no price 15. She is more precious than rubies and all the things thou canst desire are not to be compared unto her c For true worth and usefulness 16. Length of days is in her right hand and in her left hand riches and honour d Wisdom is here represented as a great and generous Princess distributing gifts to her Subjects She giveth them long life c. unless when she foresees that these things would prove snares and mischiefs to them as they very frequently do to others 17. Her ways are ways of pleasantness e Are exceeding delightful to wit to those who know them and walk in them Whose judgment is certainly to be preferred before the contrary opinion of ungodly men who are grosly ignorant of them and professed enemies to them and all her paths are peace f Procure a blessed tranquillity in a Man's Mind and Conscience prosperity in his undertakings and eternal rest with God in glory 18. She is * Chap. 11. 30. a tree of life g She is a certain Pledge and mean of Everlasting life and happiness He alludes to that Tree of Life Gen. 2. 9. 3. 22. which if eaten by Man in Paradise before his Fall should have perpetually preserved him in life and health and vigor and intimates that this is the onely restorer of that life which we have lost by sin to them that lay hold upon her h That eagerly pursue after her and when they overtake her do greedily and gladly apprehend and embrace her as the Hebrew word signifies and happy is every one that retaineth her i That holdeth her fast and is constantly resolved not to forsake her 19. * 〈◊〉 136. 5. 〈◊〉 8. 22 27. The LORD by wisdom k Either 1. by Christ the co-essential and co-eternal Wisdom of God the Father Or 2. by that Divine perfection of Wisdom which is the Fountain of that Wisdom that is in Man which Solomon hath hitherto commended and therefore the commendation of that Wisdom tends to the commendation of this which is a stream flowing from it hath founded the earth l Hath fixed it in the lowest part of the World by understanding hath he ‖ 〈◊〉 â—…ared established m Or fitted or ordered them framed them in that exquisite order which now they have the heavens 20. By his knowledge the depths are broken up n That great Abyss or Depth of Waters which was mixed with and contained in the bowels of the Earth did break forth into Fountains and Rivers for the use of men and beasts Which is justly remembred here as an illustrious Effect of God's Wisdom by which the Earth was made habitable and the Waters serviceable and the †â—…eb skies clouds drop down the dew o Under which the Rain is comprehended as being of the same nature and use 21. My son let them p To wit wisdom and discretion of which he hath hitherto discoursed and which are expressed in the end of this Verse and may be referred hither by a Figure called a Trajection and the words may be put into this order Let not sound Wisdom and discretion depart from thine Eyes but keep them diligently The like Trajections are found in other Texts of Scripture not depart from thine eyes q i. e. From the Eyes of thy Mind Constantly and seriously meditate upon them and upon those excellent Precepts and Rules which proceed from them keep sound wisdom and discretion 22. So shall they be * Vers. 2 life unto thy soul r Either 1. to thee or thy Person They shall prolong and perpetuate thy life and make it life indeed to wit pleasant and happy whereas a miserable life is reputed a kind of Death and is oft so called Or 2. to thy Soul properly so called They shall quicken and delight and save thy Soul and grace to thy neck s Like a beautiful Chain or Ornament about thy Neck as above v. 3. Chap. 1. 9. 23. * Psal. 37. 24 91. 11 12. Then shalt thou walk in thy way t Manage all thy employments and concerns †Heb. confidently or securely So Vers. 29. safely u Or securely or confidently without danger or fear casting thy care upon God in the discharge of thy duty and thy foot shall not stumble x At those stumbling-blocks and temptations at which heedless Sinners commonly stumble and fall Thou shalt thereby be kept from falling into sin and that mischief which generally attends upon it 24. * Chap. 6. 22. Psal. 3. 5. 4. 8. When thou liest down thou shalt not be afraid yea thou shalt lie down and thy sleep shall be sweet y Free from distracting cares and terrours which oft-times haunt Sinners even in their sleep because thy Mind shall be composed and serene through the sense of God's favour and Providence and the Conscience of thine own integrity 25. * Psal. 91. 5 Be not afraid z i. e. Thou shalt not be afraid For that it is a Promise seems most probable from the Context onely it is for greater Emphasis delivered in the form of a Precept I allow thee and require thee not to be afraid which is both thy duty and priviledge of sudden fear a For sudden and unexpected evils are most frightful and grievous And fear is here put for the evils feared as Prov. 1. 26 27. and oft elsewhere neither of the desolation of the wicked b Either 1. actively which they bring upon thee Or rather 2. passively which befals them when the Lord cometh out of his place to punish the Inhabitants of the Earth for their Iniquity as it is expressed Isa. 26. 21. and thou mayest be apt to fear lest thou shouldst be involved in the common calamity but fear not for God will then hide thee in his Chambers as he promised Isa. 26. 20 when it cometh 26. For the LORD shall be thy confidence c A sufficient and sure ground of confidence to thee and shall keep thy foot from being taken d In the shares either of sin or of mischief 27. With-hold not e Do not deny it but readily and chearfully impart it which is implied in the contrary as above v. 11. and oft in this Book as we shall see good f Any thing which is good either Spiritually as counsel comfort reproof c. or civilly the good things of the present life as good is taken Psal. 4. 6. called
deceit in my words and carriage towards God or men give me z This is his second request which may seem to have some reference to the former Poverty being commonly the occasion and temptation to the sin of Lying and Riches being the great occasions and inticements to vanity Thus as his first Petition was against the sins themselves so this latter is against the occasions of them neither poverty nor riches * Matt. 6. 11. feed me with food †Heb. of my allowance convenient for me a moderate and suitable both to my Natural necessities and to that estate and condition of Life in which thou hast put me and to that work and service which thou hast for me to do And this mediocrity of Estate is so amiable that it hath been oft desired by wise Heathens as more eligible than a state of the greatest plenty and glory 9 * Deut. 8. 12. 32. 15. Hos. 13. 6. Lest I be full and †Heb. bely thee deny thee b By trusting to Riches which is a denial of God Iob 31. 24 28. by unthankfulness for and abuse of his mercies and by rebellion against him and divers other courses and common practices of rich men whereby God is denied in truth and in works even when he is owned in words and in shew and say who is the LORD c That I should obey or serve him I do not need him I can live of my own without him Lest by degrees I should arrive at down right Atheism or infidelity which is most incident to rich and great men as is manifest from Experience or lest I be poor and steal and take the name of my God in vain d Use false Oaths either to vindicate my self when I am suspected or accused of Theft and my Oath is required according to the Law Exod. 22. 8 11. or to gratifie others for filthy lucre as poor men frequently do 10 †Heb. hurt 〈◊〉 with thy 〈◊〉 Accuse not e To wit maliciously rashly or without just and sufficient cause for otherwise in some cases this may be not only lawful but a duty as when a servant lives wickedly or robs his Master or the like a servant f Whose condition is in itself mean and miserable and therefore thou shouldst not make it worse without great and apparent necessity unto his Master lest he curse thee g Desire God to curse and punish thee which though it may be sinful in him yet being deserved by thee thou hast reason to fear and expect and thou be found guilty h By God who is ready to plead the Cause of the afflicted and upon strict search shall find thee guilty and punish thee accordingly 11 There is a generation i A sort of men abominable both to God and men which is implied concerning these and the following kinds of sinners v. 12 13 14. that curseth their father k And Mother too as it follows ungrateful and unnatural monsters and doth not bless their mother 12 There is a generation that are pure in their own eyes and yet is not washed from their filthiness l Who not only pretend to others but conceit within themselves that they are truly religious persons when they live in a course of wickedness 13. There is a generation O how * 〈◊〉 6. 17. lofty are their eyes and their eye-lids are lifted up k Who are proud and insolent advancing themselves and despising all others in comparison of themselves and shewing the Pride of their Hearts in their countenances and carriages 14 * Joh 29. 17. 〈◊〉 â—…2 2. 〈◊〉 〈◊〉 4. 〈◊〉 12. 18. There is a generation whose teeth are as swords and their jaw-teeth as knives to devour the poor l Extortioners and cruel oppressors who grind the Faces of the poor from off the earth and the needy from among men 15 The horse-leach m An insatiable Creature sucking blood till it be ready to burst hath two daughters n Which are either 1. The two forks into which her Tongue is divided and wherewith she sucks But those who have more accurately observed and described the frame of that Creature tell us that they have no Tongue and that they suck either by three little teeth or several parts of the mouth gathered and compressed together Or rather 2. The following things which resemble the Horse-leach in its insatiableness nothing being more ordinary than to call those persons or things the Sons or Daughters of those whose examples they imitate And whereas it is objected that they are not only two but three yea four as is said in the next clause the Answer is easie that though he begin with two yet he proceeds from thence to three and four all which are said to be the Daughters of the Horse-leach if the words be rendred commodiously and as they are in the Hebrew as we shall presently see crying Give give o Never filled and always craving and ready to receive more and more There are three things p Or yea which may be understood in this as it is in our Translation of the next clause they to wit the Daughters of the Horse-leach are three that are never satisfied q Which is added partly to explain the former clause give give and to shew the cause of that excessive desire of more because they were not contented with what they had and partly to give the reason why he calls them the Daughters of the Horse-leech yea four things say not r Or yea they the daughters forementioned are four which say not †〈◊〉 wealth It is enough 16 †Heb. hell 〈◊〉 27. 20. 〈◊〉 2. 5. The grave and the barren womb s For as the Israelitish Women did generally and vehemently desire many Children for diverse reasons elsewhere mentioned so those who were barren amongst them were most eager in those desires as we see in Rachel Gen. 30. 1. and as in all other cases persons most prize and thirst after those good things which they want the earth t Which when it is dry thirsts for rain and in a litte time sucks up great quantities of water and gapes for more that is not filled with water and the fire u Which continually burns as long as there is any combustible matter left for it that saith not It is enough 17 The eye that mocketh at his father u He that scorneth or derideth his Parents though it be but with a look or gesture and much more when he breaks out into opprobrious words and Actions and despiseth to obey his mother the ravens of ‖ Or the 〈◊〉 the valley shall pick it out x He shall die an unnatural and untimely and ignominious death and after death shall lie unburied and so be exposed to the Birds and Beasts of Prey and amongst others to the Crows or Ravens who use to feed
peeled and from a people terrible from their beginning hitherto a nation meted out and trodden under foot whose land the rivers have spoiled to the place of the Name of the LORD of hosts the mount Zion CHAP. XIX * Jer. 46. 13. Ezek. 29. 30. THE burden of Egypt a Some Learned men conceive that what was said more generally and darkly in the foregoing Chapter is here more particularly and clearly explained to be meant of Egypt it being usual for the Prophets to mix obscure and plain Passages together and to clear the one by the other Others understand that Chapter of Ethiopia and this of Egypt But this Controversie must be decided by an exact confideration of all the Passages of the former Chapter Behold the LORD rideth b As a General in the Head of his Army or as Judge riding Circuit to execute Judgment upon a swift cloud c Which Phrase sheweth that the Judgment shall come speedily unexpectedly and unavoidably And Clouds being very unusual in Egypt the Appearance of a Cloud was a kind of Prodigy and a Prognostick of some grievous Calamity and shall come into Egypt and the idols of Egypt shall be moved d From their Seats and from their former Reputation Or shall hake or tremble So far shall they be from helping the Egypians as they expect that they shall tremble for themselves which divers of the Egyptian Gods being living Creatures might properly do at his presence and the heart of Egypt shall melt in the midst of it e They shall lose all their ancient Strength and Courage for which they had been Famous formerly 2 And I will †Heb. mingle set the Egygtians against the Egyptians f I will raise Civil Wars among them and they shall fight every one against his brother and every one against his neighbour city against city and kingdom against kingdom g For although all Egypt was now one Kingdom and under one King yet not many years after this time it was divided into twelve several Kingdoms between whom there were many and cruel Wars as is related by the Historians of those Times and particularly by Herodotus and Diodorus 3 And the spirit h Either 1. their Courage But of that he spake v. 1. Or 2. their Understanding as it is explained in the next Clause for the Word spirit is oft put for the Reasonable Soul as Eccles. 3. 21. 12. 7. and for the Thoughts of the Mind as Prov. 29. 11. Ezek. 13. 3. of Egypt †Heb shall be emptied shall fall in the midst thereof and I will †Heb. swallow up destroy the counsel thereof and they shall seek to the idols i As not knowing what to do without the help of an higher Power and to the charmers and to them that have familiar spirits and to the wizards 4 And the Egyptians will I ‖ Or shut up give over into the hand of a cruel lord and a fierce king k Either 1. of the King of Assyria or Chaldaea or 2. of those twelve petty Kings the Singular Number being put for the Plural or 3. of Psammetichus who being at first one of those twelve Kings waged War with the rest and subdued them and conquered all the Land of Egypt and ruled it with rigour shall rule over them saith the LORD the LORD of hosts 5 And the waters shall fail from the sea l Which may be understood either 1. Metaphorically of the taking away of their Dominion or Commerce c. or rather 2. Properly as may be gathered from the following Words and Verses For as the River Nilus when it had a full Stream and free Course did pour forth a vast quantity of Waters by its seven famous Mouths into the Sea so when that was dried up which is expressed in the next Clause those Waters did truly and properly fail from the Sea So there is no need of understanding by sea either the River Nilus or the great Lake of Moeris which after the manner of the Hebrews might be so called and the river m To wit Nilus upon whose Fulness and Overflow both the Safety and the Wealth of the Land depended as all Authors agree and therefore this was a very terrible Judgment shall be wasted and dried up n Not totally but in a very great measure as such Phrases are commonly used 6 And they shall turn the rivers far away o Which is to be taken Impersonally as such Expressions are very frequently for the rivers those small Rivolets by which the Waters of Nilus were conveyed and distributed into several Parts of the Land shall be turned far away as they must needs be when the great River Nilus which fed them was dried up and the brooks of defence p The several Branches of the River Nilus which were a great Defence to Egypt as is well known shall be emptied and dried up the reeds and flags q Which were very useful to them for making their Boats which were absolutely necessary in that Country and divers other things shall wither r As they commonly do for want of Water 7 The paper-reeds s Which by a Needle or other fit Instrument were divided into thin and broad Leaves which being dried and fitted were used at that time for Writing as our Paper is and consequently was a very good Commodity by the brooks by the mouth of the brooks and every thing sown by the brooks t And much more what was sown in more dry and unfruitful places shall wither be driven away †Heb. and shall not be and be no more 8 The fishers also shall mourn u Because they could catch few or no Fish by which Trade they got their Living Which also was a great Plague to the People whose common Diet this was because out of Superstitious Conceits they killed and eat but few Living Creatures as appears both from Sacred and Profane Writers and all they that cast angle into the brooks shall lament and they that spread nets upon the waters shall languish 9 Moreover they that work in fine flax x That make fine Linen which was one of their best Commodities of which see 1 Kings 10. 28. Prov. 7. 16. Ezek. 27. 7. and they that weave ‖ Or white works net-works shall be confounded 10 And they shall be broken in the †Heb. foundations purposes thereof y i. e. Of Egypt or of the Egyptians They shall lose their Ends aâ—…d Hopes for the Fishes in them shall die for want of Water all that make sluces and ponds †Heb. of living things for fish 11 Surely the princes of Zoan z The chief City in which the King and Court frequently resided See Psal. 78. 12. are fools the counsel of the wise counsellers of Pharoah is become brutish a Exceeding foolish and destructive to themselves how say ye
with the Prophet's use of the same Phrase ch 21. 15. they fled from the bent bow c. all that are found in thee h That remaineth there with Zedekiah in the Siege for those who had fled to the Chaldeans saved their Lives and Liberties are bound together i In Fetters Ier. 52. 11. which are fled from far k Which fled to Ierusalem from the remotest parts of the Land But he rather speaks of those who fled from Ierusalem and from their Enemies whereof some had fled away but were pursued and overtaken by their Enemies and bound as others had been And the Words seem to be well rendred they fled far away as this very Word is used Isa. 23. 7. which may be understood either of the same Persons who fled but were taken in their Flight as was now said or of others who fled away when others abode there and were bound 4 Therefore said I * Jer. 4. 19. 9. 1. Look away from me l Take off your Eyes and Thoughts from me and leave me alone that I may take my fill of Sorrows †Heb. I will be bitter in weeping I will weep bitterly labour not to comfort me m For all your Labour will be lost I neither can nor will receive any Consolation because of the spoiling of the daughter of my people n Of that City and Nation whereof I am a Member The Title of daughter is oft given both to Cities and Nations as hath been noted before 5 For it is a day of trouble and of treading down o In which my People are trodden under foot by their insolent Enemies and of perplexity by the Lord GOD of hosts p This is added partly to shew that this did not happen without God's Providence and partly to aggravate their Calamity because not onely Men but God himself fought against them in the valley of vision breaking down the walls q Of the strong Cities of Iudah which was done by Sennacherib 2 Kings 25. 10. and of crying to the mountains r With such loud and dismal Outcries as should reach to the neighbouring Mountains and make them ring again therewith 6 And Elam s The Persians who now and for a long time after were subject to the Assyrian and Chaldean Emperours and were employ'd by them in their Waâ—…s bare the quiver t Being expert Bowmen as appears from Ier. 49. 35. and from Strabo's Testimony with chariots of men and horsemen u As some of them fought on foot so others sought from Chariots and Horses and Kir x The Medes so called by a Synachdeche from Kir an eminent City and Region of Media of which see 2 Kings 16. 9. Amos 1. 5. †Heb. made naked uncovered y Prepared it and themselves for the Battel for in Times of Peace Arms were wrapt up and covered to preserve them clean and fit for use the shield z Their defensive and offensive Weapons 7 And it shall come to pass that †Heb. the choice of the valleys thy choicest valleys shall be full of chariots a Valleys were the most proper Places for the use of Chariots See Ios. 17. 16. and the horsemen shall set themselves in aray ‖ Or towards at the gate b To assist and defend the Footmen whilst they made their Assault and withal to prevent and take those who endeavoured to escape 8 And he c The Enemy Sennacherib of whose Invasion he seems to speak discovered * Chap. â—…0 1. the covering of Judah d He took those fenced Cities which 〈◊〉 a Covering or Safeguard both to the People of Iudah who fled to them and to Ierusalem which was begirt and defended by them and thou didst look in that day to the armour e Thy Hope and Trust was wholly or chiefly placed in the Arm of Flesh. For although Hezekiah was commended for his Trust in God yet the Generalâ—…ty of the People were guilty of Distrust in God anâ—… Confidence in the Creature * 1 Kings 10. 17. of the house of the forrest f More fully called the house of the forest of Lebanon 1 Kings 7. 2. not because it was built in Lebanon for it was in Ierusalem but either because it was built of the Trees of Lebanon for which cause the Temple is called Lebanon Zech. 11. 1. or for other Reasons See my Notes on 1 Kings 7. 2. 9 Ye have seen g i. e. Observed or confidered as this Word is used Exod. 32. 9. and elsewhere in order to the Reparation of them and to fortifie the City as the next Words manifest also the breaches of the city of David that they are many and ye gathered together the waters of the lower pool h That you might both deprive the Enemy of Water and supply the City with it of which see on 2 Chron. 32. 4 5. 10 And ye have numbred the houses of Jerusalem i That they might exactly know their own Strength and the Number of their People and so lay the Burdens more equally upon them and make sufficient Provisions for them and the k Which stood upon or without the Walls of their City and so gave their Enemies any Advantage against them and hindred the searching or fortifying the Walls and City houses have ye broken down to fortifie the wall 11 Ye made also a Ditch between the two walls l Either those 2 Kings 25. 4. or those 2 Chron. 32. 5. in both which Places we read of two Walls for the water of the old pool m To receive the Waters conveyed into it by Pipes from the old Pool but ye have not looked unto the maker thereof n Either 1. of the Water for both the Springs and the Rain which filleth the Pools are from God alone or 2. of Ierusalem expressed in the foregoing Verse and easily understood here because all these Works were undertaken for Ierusalems Defence and Provision And it is usual in Scripture for the Pronoun Relative to be put by it self without any express mention of the Person or Thing to which it belongs which is left to the Reader to gather out of the foregoing or following Words of which see the Notes on Psal. 87. 1. Cant. 1. 1. neither had respect unto him that fashioned it o Heb. the former or framer of it God who made it a City and the Place of his special Presence and Worship which also he had undertaken to protect if the People would observe his Commands to whom therefore they should have resorted and trusted in this time of their distress long ago p Which Clause may be added to aggravate their Sin in distrusting that God who had now for a long time given proof of his Care and Kindness in desending this City 12 And in that day did the Lord GOD of hosts call q Invite and oblige them
place as is here described from whence come the young and old lion r Which may be understood properly because these and the following Creatures did abound and were very fierce and mischievous in Egypt and Ethiopia But withal seems to design the craft and cruelty of that People and the danger of their Confederacy with them and the harm which they should have from them the viper and fiery flying serpent s That there were flying Serpents in those parts is affirmed not onely in Scripture but also by Herodotus Cicero Ammianus and divers other Authors they t The Iews designed by the same pronoun they ver 5. will carry their riches u Either 1. to secure them or rather 2. to procure their assistance upon the shoulders of young asses x Much used there for carrying Burdens as is evident from Gen. 32. 15. and 45. 23. c. and their treasures upon the bunches of camels to a people that shall not profit them y Upon the backs which were strengthned with bunches by a Synecdoche 7. For the Egyptians shall help in vain and to no purpose therefore have I cryed ‖ Or to her concerning this z Concerning this Counsel or Practice Or to her to Ierusalem or Iudah * Chap. 7. 4. ver 15. Their strength is to sit still a It is safer and better for them to sit quietly at home seeking to Me for help than to go or send to Egypt for help He seems industriously to use an ambignous Word Rahab which signifies both strength as Iob. 9. 13. Psal. 90. 10. and Egypt as Psal. 87. 4. Isa. 51. 9. So called from its singular Strength to intimate that if they did not go to Rahab Rahab or what they expected from Rahab or Egypt which was powerful Succour should come to them 8. Now go write it b Write this Prophecy and Warning which I have now delivered before them c In their presence in the publick Assembly For the Prophets were many times commanded to do such Actions as well as to deliver their Messages in a table and note it in a book d So this was to be written twice over once in a Table to be hanged up in some publick place that all that were then and there present might read it and again in a Book that it might be kept for the use of Posterity that it may be for †Heb. the latter day the time to come e As a Witness for me and against them that I have given them fair warning and that they have wilfully run upon their own Ruine for ever and ever 9. That this is a rebellious people lying children f Which profess one thing and practise another children that will not hear the law of the LORD g The Commands of God either contained in Scripture or delivered by my Mouth whereby these Practices are expresly forbidden to them 10. * Jer. 11. 21. Amo. 2. 12. 7. 13. Mic. 2. 6. Mich. 2. 11. Which say to the Seers See not and to the prophets Prophesy not unto us right things * Jer. 11. 21. Amo. 2. 12. 7. 13. Mic. 2. 6. Mich. 2. 11. speak unto us smooth things prophecy deceits h He speaks not of the words of their Mouths for none could be so mad or impudent as to have or profess a desire to be Cheated but of the Language of their Actions They do so discourage and threaten God's faithful Prophets and so encourage their own false prophets as if they had rather be deceived to their Destruction than hear the Truth for their Preservation and Salvation They prefer the pleasing of their Humours before the Saving of themselves 11. Get ye out of the way i In which you now walk out of your present course of Preaching unsavoury and frightful things to us turn aside out of the path cause the holy one of Israel to cease from before us k Do not trouble us with harsh and repeated Messages from God as you use to do 12. Wherefore thus saith the holy one of Israel Because ye despise this word and trust in ‖ Or fraud oppression l In the Wealth which you have gotten by Oppression whereby you now think to procure Egyptian Succours of which see on ver 6. and perverseness m And in your perverse and rebellious Course of sending to Egypt for help and stay thereon 13. Therefore this iniquity n Of sending and trusting to Egypt for Succour shall be to you * Psal. 62. 3. as a breach ready to fall swelling out in a high wall whose breaking * Chap. 29. 5. cometh suddenly at an instant o Like a Wall which is high and seems to be strong but swelling forth in some parts which upon the least Accident falleth down suddenly to the Ground Such shall be the issue of your high and towring Confidence in Egypt 14. And * Jer. 19. 11. he shall break it p He either God or he whom God shall send against them Or It shall be broken for such Phrases are oft taken indefinitely and passively it this iniquity last mentioned ver 13. your carnal confidence and all the grounds of it and you that lean upon it as the breaking of †Heb. the bottle of potters the potters vessel that is broken in pieces he shall not spare so that there shall not be found in the bursting of it a shread to take fire from the hearth or to take water withal out of the pit 15. For thus â—…aith the Lord GOD the holy one of Israel * Ver. 7. In returning q Either from your present purpose of sending to Egypt or unto God as the Seventy and Syriack and Arabick Translators render it Or In quietness for the Verb from which this word comes is elsewhere used in that sence as Psal. 23. 3. Ier. 30. 10. and 46. 27. and rest shall ye be saved in quietness r In sitting still and quieting your own Minds and in confidence s To wit rightly placed upon Me and my promises for your deliverance shall be your strength and ye would not 16. But ye said No for we will flee t Out of this Land from the King of Assyria which it is very probable divers of the Richer sort did having sent their Treasures before them as we read ver 6. upon horses therefore shall ye flee and we will ride upon the swift therefore shall they that pursue you be swift 17. * Lev. 26. 8. Deut. 28. 25. 32. 30. One thousand shall flee u Which words are fitly supplied out of the following Clause at the rebuke x Either 1. at his real Rebuke upon his assault or on set Or rather 2. at his verbal Rebuke upon his meer Threats as fearing that he will proceed from words to blows of one at the rebuke of five shall ye flee
published and established his law or doctrine as this Iudgment is expounded in the next clause among the nations of the Earth And this word till respects onely the time past but not the time come as if he would then fail or be discouraged when once he had set Iudgment in the Earth which is contrary to reason and to other evident Scriptures And so this word is used Gen. 28. 15 Psal. 71. 18. Mat. 1. 25. and the isles s The Countries remote from Iudea to which Gods Law was now confined as this word is oft used shall wait for his Law t Shall gladly receive his Doctrine and commands from time to time 5. Thus saith God the LORD * Chap. 44. 24. Zech. 12. 1. he that created the heavens and stretched them out he that spread forth the earth and that which cometh out of it he that giveth breath unto the People upon it and spirit to them that walk therein u This large description of Gods infinite power is here seasonably added to give them assurance of the certain accomplishment of these great and wonderful promises which otherwise would seem incredible 6. I the LORD have called thee in righteousness x To declare my righteousness as is said Rom. 3. 26. or my faithfulness which is frequently called Righteousness in Scripture according to my promise long since made and oft renewed As the former verse asserted Gods Power so this clause declares his will and firm purpose and obligation to effect this work and both together evince the certainty and necessity of it and will hold thine hand y Will give thee counsel and strength for thine high and hard work and will keep thee z That thou shalt not fail in nor be hindred by thine enemies from the accomplishment of thy work and give thee for * Chap. 49. 8. a covenant a To be the Angel of the Covenant as Christ is called Mal. 3. 1. or the Mediator in and by whom my Covenant of Grace is made and confirmed with mankind of the people b Either of my People the Iewes Or Indefinitely or universally of all People not onely Iews but Gentiles also as it follows for * Chap. 49. 6. Luk. 2. 32. Act. 13. 47. a light of the Gentiles c To enlighten them with true and saving knowledge and to direct them in the right way to true happiness from which they had miserably wandred He alludes to Gods fiery Pillar which enlightned and directed the Israelites in the Wilderness 7 To open the blind eyes d The eyes of their minds blinded with long ignorance and deep prejudice and inveterate error and by the Power and Policy of the God of this World 2 Cor. 4. 4. which nothing but the almighty Power of God could cure to bring out the prisoners e Sinners who are taken Captive by the Devil at his will as we read 2 Tim. 2. 26. and as daily experience sheweth and who are enslaved and chained by their own lusts and made Free-men onely by Christ Ioh. 8. 32 36. Compare this portion of Scripture with Isa. 61. 1. and both with Luke 4. 17 18 19 20 21. Where it is said to be fulfilled in and by Christ. from the prison and them that sit in * Chap. 35. 5. 61. 1. Luk. 4. 18. Heb. 2. 14. 15. darkness out of the prison-house 8. I am the LORD f Heb. Iehovah Who have all being in and of my self and give being to all my Creatures and to all my promises as this name signifies the everlasting and unchangeable and omnipotent God who therefore both can and will fulfill all my promises and plead the cause and set up the Kingdom of my Son in spight of all opposition and destroy all those Idols which are set up against him and me that is my name g Which I must own and justifie to the World He seems to allude to Exod. 3. 14 15. and 6. 3. and my * Chap. 48. 11. glory will I not give to another neither my praise to graven images h I will not any longer suffer that Honour and Worship which is peculiar to me to be given to Idols as it hath been but I will by Christ and the Gospel abolish Idolatry in the World 9. Behold the former things are come to pass and * Chap. 43. 9. 10. 44. 7 8. 46. 9 10. new things do I declare i As all things which I have formerly promised or foretold have exactly come to pass in their proper seasons and not one of them failed as was noted Iosh. 23. 14. So you have great reason to believe that what I now promise though it be new and strange to you shall infallibly be accomplished before they spring forth I tell you of them k That when they come to pass you may know that I am God and that this is my Work Compare Iohn 13. 19. 10. * Psal. 33. 3. Sing unto the LORD a new Song l Upon this new and great occasion the calling and salvation of the World by Christ. and his praise from the end of the earth m All Nations from one end of the Earth to another who shall be sharers in this Mercy ye that go down to the sea and †Heb. the fulness thereof all that is therein the isles and the inhabitants thereof n You that go by Sea carry these glad tidings from Iudea where Christ was born and lived and died and published the Gospel unto the remotest parts of the Earth that they may joyn with you in singing forth Gods praises for his marvellous kindness and grace to them 11. Let the wilderness o Those parts of the World which are now like a Wilderness not literally for he speaks of their Cities in the next clause but spiritually desolate and forsaken of God dry and destitute of the waters of Gods grace and barren of all good fruits and the cities thereof lift up their voice the villages that Kedar p The Arabians which were an Heathenish and Barbarous People and well known to the Iews and are synecdochically put for all Nations in the same circumstances doth inhabit let the inhabitants of the rock sing let them shout from the top of the mountains q Having mentioned Cities and Villages he now adds those who dwell upon Rocks and Mountains which are commonly more savage and ignorant than others and therefore harder to be taught and reformed 12. Let them give glory unto the LORD and declare his praise in the islands r In the remotest parts of the world as well as in Arabia which was near to them 13. The LORD shall go forth s To wit to war or battle as this Phrase is used Numb 1. 3 18. 2 Sam. 11. 1. as a mighty man he shall stir up jealousie t He shall stir up himself and his strength and