so it will seem to have the best coherence with the words next following and the story ensuing of the Creation of the Heavens and Earth the second and third day light day Strictly and usually so taken otherwise called an Artificiall day consisting of about twelve houres John 119 As the natural day consists of 24. houres Both there are mentioned ch 7. 12 17. V. 5. And the evening c. The Evening which is the beginning of the Night and the Morning which is the beginning of the Day are called the first day largely taken the Day natural of 24 houres And here observe that as Darknesse was before Light v 2 3. so the Evening and Night is made and reckoned the beginning and first part of the natural day or large day of 24. houres And accordingly the large Day is called an Evening Morning Dan. 8. 14 26. And by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Night-Day 2 Cor. 11. 25. And as Moses doth here so God commanded it and the Jewes observed it to reckon the beginning of their large Day at the Evening Lev. 23. 32. From evening to evening you shall celebrate your Sabbath And so for eating unleavened bread at the Passeover Exod. 12 18 In the first moneth on the fourteenth day of the moneth at even ye shall eat unleavened bread untill the twenty one day of the moneth at even And ye we finde in the dayes of our Saviour the reckoning altered that they began their natural and large Day in the Morning as appeares in the Evangelists recording the History of our Saviours Resurrection Mat. 28. 1. Mar. 16. 1 2 9. ch 15. 42. Luke 24. 1 Joh. 20. 1 19. Which alteration might haply be occasioned by the accompt of the Romans and complyance with them who then had the sovereignty and dominion over them Now these two things well observed may haply serve to assoyle a doubt and clear a difficulty The case is this Our Saviour did eat the Passeover twenty foure houres before the Jewes did eat it And this is clear out of the Gospels Matth. 26. 17 18 19 20 47. Mark 15. 42. Luke 23. 54. Joh 18. 28. and 9. 14 31 42. That our Saviour did not anticipate the day by reason of his future Passion But kept the right day appointed in the Law we are not to doubt of it Considering the strictnesse of the Command for the day Exod. 13. 10. And Christs coming to fulfil all righteousnesse to keep the Law both Moral and Levitical And that he did so in this point and particular appears also Matth. 26. 17. Marke 14. 12. Neither do those words in Joh. 13. 1 2. disagree from it The words there mentioned before the feast of the Passeover appearing to be understood of two dayes before the Passeover Mat 26. 2. And being spoken on the Mount of Olives Mat. 24. 3. And the Supper there mentioned being to be understood of the Supper in the night of the Passeover which was kept in Jerusalem Mat. 26. 17. And those loavs of bread in the Gospel Matth. 16. 9 10. could make and multiply the waters of the Deluge to rise to such an height and that as little by miracle as the other way must needs imply Now the right day was the fourteenth day of the first moneth Abib or Nisan in the evening or betweene the two evenings Exod. 12. 6. i. e. betweene the two extremities of the evening-tide whereof the former belonged to the end of the declining day the ending which was the thirteenth day not the fourteenth as in the late learned and large Annotations on Matth. 26. 17 the latter belonged to the beginning of the night when the day following is said to begin Gen. 1. 5. which was the fourteenth day at the beginning and evening whereof the Passeover was to be eaten as appears verse 18. Now how it came to passe that the Jews kept the wrong day and why so is the question and difficulty remaining Some speak of a Jewish Tradition That after the returne from the Babylenian captivity They ordered and altered the time so as the day of eating the Passeover might not fall on the Munday Wednesday or Friday but then they put it off to the day following The truth of this Tradition I am ignorant of much more of any reason why they should dare to have such a Tradition and Order But finding in the Gospels The Accompt for the Beginning of the natural large day of twenty four hours altered from the Evening to the Morning as was formerly observed I rather conceive that both our Saviour and the Jewes may be said to eat the Passeover on the same day viz. both on the Friday and at the evening too so it be understood according to their own several mindes and meanings reckonings and accountings Our Saviour rightly beginning and ending the day from evening to evening and the Jews erroneously from morning to morning The issue so wil be this That on the thirteenth day consisting of twelve hours from morning to evening called an artificial day the Disciples prepared the Passeover for our Saviour which is therefore called the first day of the feast of unleavened bread Matth. 26. 17 18 19. And when the â—ven was come which was the true Beginning of the fourteenth day Jesus sate down with the twelve to eate the Passeover Matth. 26. 20. according to the Law The Morning after and so on till the Evening making an artificial day which indeed was the true later part of the fourteenth natural day our Saviour was examined condemned and at last suffered And that time is called the Jewes Preparation Luke 23. 54. John 19 31 42. the Preparation of their Passeover John 19. 14. the Preparation before the Sabbath Marke 15. 42. And the Evening following which was the later part of their fourteenth day in their account they did eat their Passeover And the day following which was the Sabbath is called the day after the Preparation Matth. 27. 62. And whereas to countenance that pretended Jewish Tradition for putting off the eating of the Paschal Lamb from the Friday to the Saturday which was their sabbath-Sabbath-day those words of John are alledged for that Sabbath was an high day John 19. 31. I answer That it is called an high day because it was the Sabbath that fell within the compasse of that high and solemne Feast But all this I propound and submit to the judgement of the learned And again This Observation of the true Beginning of the day at the Evening Together with the Alteration of it from the Evening to the Morning in the dayes of our Saviour may help to quiet that controversie which of late hath troubled too many about the Beginning and Ending of the Christian Sabbath or Lords day rather For if we will begin it as the Jewes began their Sabbath by Gods own appointment and as the Beginning of the natural day of twenty four hours was reckoned from the Creation Then sure we
must begin it at the Evening But if we will begin it according to that alledged Alteration we finde in our Saviours time Then we must Begin it in the Morning which later is favoured the more by our Saviours Resurrection very early in the morning Matth. 28. 1 6. Marke 16. 2 6. Luke 24. 1 6. John 20. 1. To the memory and honour of whose Resurrection as the day of Rest was changed so it accords well and suitably seems to require the same change for the beginning of that day agreeing therin with the aforesaid Alteration However the Point Material is That it must comprehend twenty four hours V. 6. Firmament By Firmament here generaly by all is understood whatsoever is to be seene in that vast space above the earth from the surface of it to the uppermost visible Orbs As conceiving and that justly That the Aire or lowest region of it betwixt the Earth and the Clouds were alone too smal a thing for the whole work of the second day In the midst of the waters and let it divide the waters from the waters the waters which are under the firmament from the waters which are above the firmament Divers ancient and learned Fathers have conceived hereupon and upon the words of the Psalme 148. 4. That a great or the greatest part of those waters that covered the face of the 〈◊〉 verse 2. were lifted up and spread as an Orbe of waters above and about the highest part of the starry heavens and so there remaine And from those windowes of heaven opened some would fetch the greatest part of those waters in the Deluge that covered all the high hills that were under the whole heaven fifteene cubits upwards Yet all this seemes too weak a foundation whereon to build that Orbe of supercelestial waters For plaine it is that the lowest region of the aire is called heaven and the firmament of heaven even that wherein the winds clouds and fowles do flie verse 20. Jer. 51. 16. Dan. 7. 2 13. And indeed as every part of the water is truly called water so every part of the heaven and firmament may be and is called heaven as well as the whole or the highest parts of it the starry heaven and the third heaven chap 1. verse 14 15 16 17. Gen. 22. 17. 2. Cor. 12. 2. And if such a division were meant as they pretend to where then would be the division betweene the waters of the seas and the watery clouds without which division and the use of it the earth could not bring forth sustenance for Man or Beast And as for the windowes of heaven they are understood of the region of the aire as Psal. 78. 23. Mal. 3. 10. And the same God who rained down fire and brimstone on Sodâ—m and made or multiplyed the widowes oyle 2 Kings 4. 2. V. 8. the firmament heaven All above us so called And the Angels this day most likely were created considering the words of the Lord Job 38. 4 5 6 7. that all the sonnes of God shouted for joy when he laid the foundations of the earth Though Moses mentions not their creation as puposely intending to relate only the creation of things corporal and visible and that haply a having regard therein to the rudiments and weaknesse of that Infant-Church of the Jewes to whom immediately he wrote this History second day Without that approbation And God saw that it was good which yet is doubled on the third day haply because the separation of the waters begun this day was not perfected till the third day And it is once repeated on each of the other four dayes with the addition of very good in the end of all V. 20. and fowle Out of the waters and the ground also chap. 2. 19 V. 26. Let us Intimates a Plurality of Persons in the Unity of the Divine Essence And so pluraly chap. 3. 22. 11. 7. Esay 6. 8. V. 27. created he them Both this day chap. 5. 2. though the maner of her creation be more fully related chap. 2. v. 18 to 23. V. 29. to you it shall be for meat Living things are not here mentioned for meat till after the flood anno mundi 1657. and no more are corne bread drink and other things named which yet no doubt were in use before the flood Cain being a tiller of the ground And â—el being a keeper of sheep was not likely to leave their flesh to be devoured of wilde beasts or to rot either above or under ground And mans body being in a dying condition since the Fall stood in more need of nourishing meats then whiles he abode in Innocencie Neither were the herbs trees ground after the Curse of that vertue and vigour for his nourishment and sustenance as formely It is nothing likely then that man should want so needful a nourishment as flesh or fish for so long a time so many ages of the world because they were not haply so necessary for him in the time of Innocency or not expressed by name for food at the time of his Creation But after the Fall being killed for cloathing and offered in sacrifices to God even by Abel himself It is not to be imagined but that they did eate of the flesh of them as in sacrifices was ever usual And therefore also for those ends and uses the distinction of them into cleane and uncleane was made even before the flood And seven of the Cleane reserved for sacrifice and food whereas two sufficed as in the Uncleane for preservation of Seed Gen. 7. 2. And the words of our Saviour noting the old world for their eating and drinking before the flood came on Matth. 24. 38. implies rather an abuse in the excesse then an abstinence from the use of flesh and other delicacies V. 30. Every green herb for meat But after the Fall of man beasts and birds of prey and fishes eate and devour one another CHAP. II. Ver. 3. BEcause that in it This being alledged as the Reason of the Sabbath Exod. 20. 11. 31. 17. shews it to be here instituted before the Fall And then no doubt but Gods people had more need or the same Ordinance and Help in Religion ever since the Fall And the Rulers Narrative to Moses speech or question Exod. 16. 22 23. seems to me to imply the keeping of the Sabbath by the Jewes before the giving of Manna in the Wildernesse Exod. 16. 5. not appearing to be made known to the people till after the Rulers relation of sin And Gods direction to Moses And apparently it was kept before the giving of the Law on Mount Sinai V. 4. the Lord God Here first the word Jehova is used And after often in this Chapter Gen. 15. 7. 22. 14. 26. 24. 27. 20. 28. 13. and in many places more And therefore Exod. 6. 3. But by my Name Jehova was I not known to them is spoken comparatively not known so fully in making good my promises by answerable effects as now
alone Satan spared him verse 15 that by him Job might quickly hear it winde a great whirlwinde verse 19 young men And daughters also Satan by his Commission might have taken away his wife also as well as his children But he left her to vex him shaved his head Did it himself verse 20 or by some other thither Into the womb of our common mother the earth verse 21 whereon he fell ver 20. sinned not Contrary to that of Satan verse 22 He blesseth ver 21. not curseth as Satan said ver 11. earth He hath no power in Heaven chapter II verse 2 no temptation is there skin for skin Any skin for his own though even that of his children chap. I. 19. for his life To save his life and person free sore boiles Satans power verse 7 if God give him leave Curse Hebr. Blesse Either it is an ironical scoffe at Jobs piety verse 9 and patience Or the word beareth two contrary significations as the Hebrew Kadesh Levit. VI. 29. Deut. XXII 9. And with the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Sacer and sundry others do And so Cursing is here meant as chap. I. 11. and 1 Kings XXI 10. Some conceive that the crime of Blasphemy was so odious and execrable in those dayes that men could not endure to hear it called by the proper name but though they had a word to expresse it by yet they chose rather to understand it by the contrary So a Sodomite and a Whore our English word may haply be rather Hore from Hire as Meretrix from Merces have their names in Hebrew from holinesse being both most unholy Job XXXVI 14. Gen. XXXVIII 21 22. Deut. XXIII 18. and knew him not At first sight verse 12 wept When they came near and knew him Seven dayes The three friends silence for seven dayes and nights is wonderful verse 13 Somewhat like is that Ezek. III. 15 16. See Lam. II. 10. and III. 28. After this Job first breaks off that strange silence chapter III verse 1 and his former pious patience And through infirmity he passionately falls to curse the day and night of his nativity wisheth he had died as soone as he was born much magnifying the state of the dead above his woful life whereof he complaines that it is in being and is so bitter to him conceived i. e. borne or brought forth verse 3 The night of conception is unknown and the man-childe till it be borne Then Eliphaz Here begins the first Onset of Jobs three friends chapter IV verse 1 I will summe them up together Here Eliphaz doth accuse Jobs faintnesse under present miseries glance at his former hypocrisie maintain in the general that no good man was ever so punished shewing the prosperous state of the godly and the plagues of God upon the wicked and by relating a fearful Vision he seeks to humble the excellencies of man and justifie God in his doings above him chap. IV. Moreover he hints that no Saint is so afflicted as Job and he sheweth that the prosperity of the foolish sinner is but momentany adviseth Job to submit his cause to God who doth wonderful things and unsearchable against the evill and for the good and that he despise not the chastening of the Almighty who then shall and will deliver and defend him preserve and prosper him and his chap. V. After Jobs answer to this Then Bildad doth reprove him for it doth justifie God in his judgements and that if Iob will seek to him and be upright God who doth confound the hope of the hypocrite will prosper him and fill his lips with rejoycing chap. VIII After Iobs answer hereupon Then Zophar reproves Iob more then the other did for his former answer as justifying himself more then God shewing that God exacts of him lesse then his iniquity deserved that God and his wayes are unsearchable But if Iob will pray unto him and put away iniquity then his future state shall become secure and glorious chap. XI who can with-hold Hearing such verse 2. 6. and so impatient speeches Is not this This as a touch-stone shewes that formerly they were but counterfeits Thus Eliphaz unwittingly plaies Satans part chap. I. 9 10 11. and II. 5. Remember Give one instance verse 7 if thou canst of any good man perishing by the hand of God as thou art like to do This and many other speeches of Jobs friends we must not take for Scriptural and Canonical truths though some of their speeches be cited elsewhere in Scripture True it is that they said thus though all be not true that they said specialy their false charges against Job and misapplying of things to him chap. XLII 7. Lion Seven names of Lions in Scripture verse 10 Whereof see the Annotations on this text and Buxtorfs Lexicon Now a thing A Vision verse 12 16. or Preparation for the Revelation ensuing Shall The voice speaking verse 17 21. or revelation it self Now Eliphaz might misapply the speech of this Vision as himself and his companions did many other good grounds Loe There is no comparison between Angels and God verse 18 much lesse between man and God Saints wilt thou turne chapter V verse 1 To finde a parallel for thy self that any living Saint was ever so afflicted wrath Impatience in man verse 2 or wrath in God To set up This might serve as an encouragement to Job verse 11 yea in seven From many verse 19 yea from all troubles There are in the words following seven troubles reckoned up thou shalt know Now Promises of Blessings do follow verse 24 a comfortable state and numerous posterity a long life and happy death Loe this Application of all to Job verse 27 to make use of it But Job answered Here I will summe up together his first Answers to each of the three friends chapter VI verse 1 as I did formerly their several first speeches to him Here then He aments the most woful extremity of this misery which God inflicts upon him so that his Complaints are not causelesse he wisheth that God would cut him off and complaineth of the unpitifulnesse of his friends towards him chap. VI. He reneweth the mention and bemoaning of his miseries as insupportable he wisheth death confesseth his sinfulnesse and craveth pardon chap. VII He acknowledgeth man cannot contend with God and that he will not answer God or contend to justifie himself though he were righteous which he is not but makes supplication to his Judge He saith God destroyes the perfect and the wicked that his dayes are few his sorrowes are great that God will not hold him innocent that he cannot answer God yet would willingly speak to him if his rod and terrours were taken away from him chap. IX He will speak to God and say wherfore doest thou so contend with me and search after my sinne Thou knowest I am not wicked Thy hands have made me If I be wicked woe unto me and if I be righteous yet will
after chap. XXXVIII 5. 2 Kings XXI 1. 2 Chron. XXXIII 1. As the Sun stood still at Joshuah's Prayer and the Moone likewise and consequently with them the whole frame of the Heavenly Bodies and their Motions about a whole day Josh. X. 12 13. So upon Ezekiah's choise the Sunne went back and consequently the other Celestial Bodies with it ten degrees in the Heavens that the Chaldeans took notice of the wonder 2 Chron. XXXII 31. as well as in the Sun-dial of Ahaz chap. XXXVIII 8. Making that miraculous anomalie of time in obedience to their Creators will Esaiah his going naked without his upper raiment or Prophetical rough garment as that 2 Kings I. 8. Zech. XIII 4. Matth. III. 4. and bare-foot though but three dayes like to that Ezek. IV. 4 5 6. yet was a three yeares Prophetick signe that Egypt and Ethiopia by that time should be led into captivity naked and bare by the King of Assyria chap. XX. 3 4. The 185000. were slaine by the Angel in the Camp of Sennacharib not after their returne from the Ethiopians but in that very next night after the message and promise sent from God by Esay to Hezekiah Esay XXXVII 21 35. And slaine either before Jerusalem in the Camp that Rabshakeh brought thither and in his returne to the King at Libna left there Esay XXXVI 2. Or in Sennacharib's Camp before Libna where himself was so drawing near to Jerusalem chapter XXXVII 8 9. 14 33 36. 2 Kings XIX 8 32 35 36. 2 Chron. XXXII 9. If not in both Camps The Vision chapter I verse 1 One of those meanes whereby God in those times imparted his minde and word to his Prophets Of Isaiah Heb. Jeshajahu In other places Jeshajah In the Greek Esaias whence our English Esay and Esaiah It signifies Gods salvation saw Hence the Prophets of old called Seers Judah and Jerusalem Chiefly and mainly Though likely in a relation to them he prophesied also concerning and against other neighbouring Nations Hezekiah Heb. Jechizkijahu Micah I. 1. Jechizkijah sometimes Chizkijahu and Chezkijah Greek Ezekias Likely Esay died in the latter end of his reigne and was not sawn in sunder in the reigne of Manasseh as commonly out of Heb. XI 37. but groundlessely it is conceived Heare verse 2 c. His first Sermon in this first chapter And if so Then we must understand the desolations herein mentioned to be Propheticaly denounced for they seeme to have relation to Ahaz his time O heavens See Deut. XXXII 1. and XXX 19. and IV. 26. See Micah VI. 1 2. Israel The common name of Gods people verse 3 yet meaning hereby Judah and Jerusalem your countrey c. Spoken Propheticaly as was said if this were his first Sermon and Prophecie See chap. IX 12. 2 Chron. XXVIII 5 17 18. Heare verse 10 c. Thus wicked they were likely in King Uzziah's time upon thee Or rather verse 25 unto thee as the work-man turnes his hand to the work I will once more set upon the reforming and new moulding of thee So mitigating that direful doome in the former verse as at the first Fulfilled in the times of Hezekiah verse 26 and Josiah and after the returne from the Babylonish captivity in Zerubbabel Joshua Nehemiah and others oaks Trees set apart and used for idolatrous services verse 29 gardens Where they practised Idolatry as well as in Groves and Woods strong Strong Idols as ye esteeme them The word verse 31 c. A second Sermon to the end of the IV. chap. in the last dayes Micah IV. chapter II verse 1 1 2 3. the dayes of the Messias and of the Gospel verse 2 all Nations The Gentiles He will teach us verse 3 c. The Messias will And so ver 4. Nation shall not verse 4 c. Such shall be the peaceable meek disposition among themselves which the Gospel shall bring them to Acts IV. 32. Though the wicked will rise up in war with fire and sword against them Mat. X. 21 22. Luke XII 49 53. O house of Jacob verse 5 let us Provokes the Jewes so to do by the example of those Gentiles Therefore thou hast forsaken verse 6 c. A sad charge against the present people for their grievous manifold sinnes whereby God is brought to desert them and proceed in fierce wrath against them boweth down To their Idols in their Idol-worship verse 9 And therefore God will bow them down and humble them by his judgements ver 11. forgive them not Spoken by way of imprecation if not rather as a meere prediction or denunciation that God would now at length without further delay proceed most severely to punish them without sparing Enter into verse 10 c. So foretelling what sorry shifts they should be then driven to though to small or no purpose verse 19. and 21. Cedars of Lebanon Not any verse 13 not all their strongest hopes and helps shall any whit availe them against the wrath of the Lord when he ariseth to shake terribly the earth when he comes to make a terrible earthquake in the State for their hainous and hideous sins to the moles His most precious Idols verse 20 in whom he trusted seeing no help or hope in them he shall cast them away with indignation and disdaine into the vilest and filthiest holes and corners chap. I. 29. Cease ye from man Seeing no humane help verse 24 no might or height will availe against the Lord therefore cease to put any confidence in frail man Psal. CXLVI 3 4. Ier. XVII 5 6. Psal. LXXVI 7. For chapter III verse 1 behold c. God will take away the stay and the staff of man and of other creature-comforts and supports one and other children In age verse 4 or men of childish dispositions Oppressed Which followes of none verse 5 or of evil government I will not verse 7 c. Men will refuse publike imployment to undertake the care and cure of the State and to be Rulers in it being so full of confusion so perplexed and perilous as theirs then should be is ruined And therefore for their extreme obstinacie and impudencie verse 8 as the words following do declare Say ye A consolation to the small companie of the Godly among them verse 10 in those calamitous times As for my people Proceeds on to declare the confusion and disorders of the times verse 12 that even boyes and women persons so qualified abused them and domineered over them The Lord He riseth up to plead and judge for his people verse 13 against those cruel oppressors Moreover verse 16 c. Comes from the Men to the Women tinckling ornaments Divers names following in this wardrobe of Women verse 18 are of conjectural rather then certaine and sure signification to us at this day glasses Looking-glasses verse 23 of bright brasse or steele or like mettal Exod. XXXVIII 8. Of glasse properly so called we finde no certaine mention in the Old Testament girdle Girding verse 24 The word is
Begat Abram c. Began to beget as Gen. 5. 32. For Abram was borne in the one hundred and thirtieth yeare of his father Terah Terah dying at the age of two hundred and five in Haran ch 11. 31 32. and Abram being then seventy five years old as appears ch 12. 4. Acts 7. 4. Likely Haran was the eldest Nahor the second and Abram the youngest as the eldest likewise is named last ch 5. 32. V. 28. In Ur Nehem. 9. 7. Acts 7. 4. Ur signifieth fire which likely was worshipped by the idolatrous Chaldeans and some place or city received denomination from that idol Heathen Writers call it Orchoe it is the Easterne part of Mesopotamia when Mesopotamia is taken in a large sense comprehending â—haldea in it of the chaldees Given much to Astrology whence such are called Chaldeans Dan. 2. 2 4 5. Ur of the Chaldees Called Mesopotamia Acts 7. 2. V. 29. Milcah the daughter of Haran Not another Haran but Abrams eldest brother as appears by the next words He was elder then Abram sixty yeares the father of Milcah and the father of Iscah This Milcab was Grand-mother to Rebecca Isaacs wife Geâ— 22. 2â— 22 23. great Grandmother to Rachel and Leah Gen. 29. 10 12 13 16. This Ischa is Sarai the daughter i. e. the Grandchilde of Abrahams father but not the daughter i. e. the Grandchilde of his mother Terah having Haran her father by another wife then he had Abraham Gen. 20. 12. Nahor and Abraham marry their Neeces their brother Harans daughters and so Amran takes Jochebed his father Kohaths sister to wife Exod. 6. 20. Such marriages are forbidden Lev. 18. 12 14. however here by divine dispensation tolerated or not condemned V. 31. And Terah took Abram Abram first motioned this remove God having appeared to him in Ur of the Chaldees Acts 7. 2. Gen. 15. 7. And here begin the foure hundred and thirtie yeares at the end whereof the Israelite came out of Egypt Exod. 12. 41. Gal. 3. 17. Nahor came too though not mentioned here For he setled in Haran whence it is called Nahors City ch 24. 10. 29. 4. 28. 2 10. to Haran A City of Mesopotamia but not taking Mesopotamia in a strict sense as it is taken Act. 7. 2 3. Gen. 24 10. 28. 2 7 10. and dwelt there Likely through Terahs old age and sicknesse so long till they got substance and soules there ch 12. 5. See Judeth 5. 8 9. even five yeares as may be gathered out of the thirty yeares between Abrams calling out of Ur and the birth of Isaac See Annot. on ch 15. v. 13. CHAP. XII Ver. 1. HAd said For this seemes not to be a second Call But the Narration of the first Call out of Ur and the cause of their going forth of Ur ch 11. 31. and thy kindred If they had rather stay behinde thee then remove with thee will shew thee As he raised this righteous man from the East so he called him to his foot to follow him and his direction Esay 41. 2. Likely God bade him go to Canaan but told him not that that was the land intended for him till he came thither Heb. 11 8 Gen. 12. 7. And this was for the greater trial of his faith V. 2. A great Nation Yet Sarah now at sixty five was barren And under this is also a spiritual seed promised Rom. 4. 11 12. Gal. 3. 7. blesse thee Spiritually also Gal. 3. 14. thou shalt be Or be thou a blessing God will command a blessing as Ps. 42. 8. 44. 4. and so 133. 3. V. 3. And I will blesse Like to this is that of Isaac to Jacob Gen. 27. 29. and that of Balaâ—m to Israel Numb 24. 9. in thee In thy seed Christ Gen. 18. 18. 22. 18. Acts 3. 25 26. Gal. 3. 8 14. Thus the Gospel was preached unto Abraham Gal. 3. 8. From this Promise and Covenant made in Ur of the Chaldees to the giving of the Law which could not disannul it were foure hundred and thirty yeares Gal. 3. 17 18. V. 4. Departed Went out by faith not knowing whither he went Heb. 11. 8. and Lot went with him Terahs family and Nahor stayed here See Annotations on ch 11. 3â— Here they left following God and fell again to idolatry ch 31. 30 53. Josh. 24 2. Seventy five He lived one hundred yeares after ch 25. 7. And Isaac his sonne then seventy five yeares old being borne in the one hundredth yeare of Abrahams age ch 21. 5. is left heire of Canaan V. 5. Soules Likely divers were converted Proselytes considering his care of his family ch 18. 19. and their ready obedience to him ch 14. 14. and to Gods Ordinance of Circumcision ch 17. 23. Canaan Deut. 8. 7 8 9. This was the type of an Heavenly which Abraham looked for Heb. 11. 9 10. And in Salem a City of Canaan Melchisedech dwelled and reigned a Priest of the most High God V. 6. Sichem Where after the City Sichem was chap. 33. 18. about the midst of the countrey called Sichar in our Saviours time Joh. 4. 5 unto the Plaine Set with a grove of oakes Deut. 11. 30. the Canaanite When God promiseth the cleansing of his Church he saith the Canaanite shall be there no more Zach. 14. 21. V. 7. Unto thy seed Here he tells him this is the land intended for him and now doth promise it whereupon it is called the Land of Promise Heb. 11. 9. the Lords Land Hos. 9. 3. the Holy Land Zach. 2. 12. the Land of Immanuel Esay 8. 8. thy seed When as yet he had no childe Acts 7. 5. an Altar As Gen. 8. 20. V. 8. Bethel After so called at this time Luz ch 28. 19. Moses calls many places by the names which were afterwards given to them sitting his speech to the men of that age wherein himself lived West Sea is here put for the West as Desert for the South Ps. 75. 6. V. 9. South Next Egypt V. 10. Into Egypt Ps. 105. 13. V. 11. Faire Very faire v. 14. in her self but more comparing her with the Egyptian women though now she was sixty five yeares old V. 13. My sister Neece she being his brothers daughter his fathers Grand-childe persons so near of kin are usually called brothers and sisters sons and daughters Gen. 31. 28. Exod. 2. 18. which makes him say to Abimelech ch 20. 12. Indeed she is my sister But Abram praying her to conceale part of the truth and purposely that the Egyptians might not conceive her to be his wife bewrayeth weaknesse of faith and humane frailty fearing perhaps that if he should die without issue Gods Promise should not have taken place and therefore he exposeth her to danger to save himself though withal he might have some hope that God would prevent that mischief V. 15. The Princes Courtiers Pharaoh The common name of the Egyptian Kings as Abimelech of the Philistines and Caesar of the Roman Emperours They had other
we see at large Heb. 7. and David did so before him Psal. 110. 4. Now who this Melchisedech should be whether Shem who being borne before the flood lived seventy five yeares after Abrams coming into Canaan and about sixty five after the time of history of his meeting Abram who though his Parents Birth and Death be known to us yet not as here brought in under the name of Melchisedech or whether it were some neighbouring King of Canaan of another Kindred from that of Abraham Heb. 7. 6. extraordinarily raised up and sanctified by God to this purpose though haply it may be probably yet it cannot certainly be defined Melchisedech King of Salem Heb. 7. 2. Thus righteousnesse and peace do kisse each other Psal. 85. 10. Esay 32. 17. Salem Not Salim mentioned John 3. 23. But Salem Ps. 76. 2. Jerusalem brought forth Not for sacrifice but to refresh Abram and his army as 2 Sam. 17. 27 28 29 The neglect whereof was punished in the Moabites and Ammonites Deut. 23. 3 4. and he was the Priest King and Priest both offices concurring in one Person It was an ancient manner among Heathen Nations Rex Anius Rex idem hominum PhoebÃque sacerdos And how much short was it with the Patriarchs and first-borne in Israel before the Levites supplied their place V. 19. And he blessed him A part of the Priests office Numb 6 23 27. 1 Chron. 23 13. Heb. 7. 6 7. The lesse is blessed of the greater V. 20. Blessed be God Thanked and praised and he gave him tithes of all Abram gave Melchizedech Heb. 7. 2 4. 9 10 11. And Levi in Abrâ—ms loines Tythes are due as an homage to God as tribute is to Kings They are called holy an heave-offering to the Lord Lev. 27. 30 Numb 18. 24. As here Abram so Jacob also paid them to the Lord before the Levitical Law Gen. 28. 22. In the Law of Moses they are strictly enjoyned Numb 18. 20 21. yea if redeemed a fifth part must be added to it if changed both it and the change thereof shall be holy Lev. 27. 31 33. yea Heathen paid tithes both Greek and Latine And here being paid to Melchizedech a type of Christ they are not abolished by the Gospel of all Of all the spoiles of Sodoms too and of all the vanquished So of the Midianites Numb 31. 28 29 30. 37 38 39 40 41. V. 22. I have lifted up my hand He had sworne or vowed when he went forth to this war and implored Gods aide Deut 32. 40. Dan 12. 7. Rev. 10. 5 6. V. 23. Lest thou shouldest say Thou or any man should say that covetousnesse of the prey drew me to this warre or that this victory or any thing else enriched me but Gods extraordinary blessing Esther 9. 15 16. CHAP. XV. Ver. 1. AFter these things Spoken by Abram to the King of Sodom in a vision Of the night v. 5. Numb 22. 19. 20 There are nightly visions by dreams in sleep ch 31. 11. 46. 2. 1 Kings 3. 5. And so God came to Abimelech in a dream by night Gen. 20. 3. and secret revelations came to Eliphaz Joh 4. 12 13. whereupon the false Prophets counterseited false dreams and visions in them Deut. 13. 1. Jer. 23. 25 28 32. And there are also visions to men waking as Ezech. 1. 1. Dan. 8. 2. 10. 4 7. 2 Cor. 12. 2. Acts 2. 17. Both wayes God made himselfe known to his Prophets Numb 12. 6. whence Prophets were called Seers and Prophecie is named a vision Esay 1. 1. Here is meant an open apparition which Abram a Prophet ch 20. 7. beheld waking with the eyes of his body For v. 9 10. shewes he was waking and a deep sleep is said to fall upon him after this vision v. 12. In what manner and how glorious this vision was is not set down particularly feare not The Prophets were sometimes terrified with visions at the visible appearance of the Majesty of God So Dan. 10. 7 c. feare not For the presence of my glory for thine enemies for any discomfort whatsoever I am thy shield Against thine enemies those vanquished Kings and all else reward Beyond all merit and measure I go Am going on going away mine age going on towards mine end V. 2. Childlesse Yet he rejects not the Promises of God concerning his seed but as perplexed between feare and hope he bemoanes his sad state and condition intimates and commends his desire to God that he would at length remember his Promise made to him concerning his seed and the steward He most likely mentioned ch 24. 2. He now is the guide and stay of my family Here Abram complaines not of his steward but commends him rather of Damascus By his Ancestors though he borne in Abrams house v. 3. V. 3. Is mine heire Likeliest for the present in my thoughts if I go on and die childlesse my Nephew Lot having no sonnes but daughters and Eleezer having all under his charge V. 5. And tell the stars This rherefore was in the night if thou be able to number them Now at this view though haply it were possible for Astronomers by much Art to attain to the number of the visible stars God speaks as often according to common account Jer. 3â— 22. so shall thy seed be Innumerable Deut. 1. 10. specially counting his spiritual seed children by faith according to the Promise Rom. 4. 11 12 13. Rom. 9. 8 Gal. 3. 7 29. innumerable as the dust of the earth ch 18. 16. as the sand on the sea-shore ch 22. 17. V. 6. And he believed in the Lord For the innumerablenesse of his seed and principally for the promised seed wherein all the Nations of the earth should be blessed Believed Here is belief or faith first named in the Old Testament whence Abram is called the Father of all Believers Rom. 4. 11 16 17. And this before either Circumcision was ordained or the Law given Rom. 4. 9 10 Gal. 3. 17. Now the word belief or faith signifies a lively motion of the heart and spirit firmely resting in the things spoken For which this belief or faith in Abram is much commended Rom. 4. 18 to 22. Counted Imputed thought esteemed for righteousnesse Ps. 106. 31. Rom. 4. 3 9. Now of this the Apostle inferreth justification by faith without works both to Abram Rom. 4. 4 5. as having been an idolater Josh. 24. 2. and still without glory of works before God Rom. 4. 2. and also to all believers Rom. 4. 23 24. V. 8. Whereby shall I know This he asked to be strengthened against humane infirmity and to know somewhat more particularly of the manner of performance and likely it was by a special motion of Gods Spirit as that also of Gideon Judg. 6. 17 37. and of Hezekiah 2 Kings 20. 8. And others like by divine instinct Gen. 24. 13 14. 1 Sam. 14. 9 10. without which such qaestions are not so lawful Luke 1. 18. V. 9. Take me an
heifer Not for sacrifice though all sorts here commanded to be used were fit for sacrifice But for confirmation of this Promise and Covenant as Jer. 34. 18. V. 12. And when the Sun was going down By comparing this with the fifth verse it seemes the day was spent by Abram in preparing and doing according to that command v. 9. a deep sleep As ch 2. 21. extasie or trance an horrour See Dan. 10. 8 9. Here shadowing out the great distresses Abrams children should have through vexation of their enemies V. 13. In a land that is not theirs In Canaan and Egypt and they shall afflict them Not all that time nor the greater part but upward of the last hundred years Foure hundred yeares Acts 7. 6. From the birth of Isaac to their going out of Egypt Thus From the birth of Isaac to the birth of Jacob sixty yeares Gen. 25. v. 26. Thence to the birth of Joseph ninety yeares Jacob being so old at Josephs birth which is collected thus Jacob was one hundred and thirty when Joseph was fourty viz. thirty when Pharaoh advanced him ch 41. 46. after which passed seven yeares of plenty and three of famine when Jacob came down ch 47. 9. Now Jacob was fourteen yeares with Laban before Joseph was borne ch 30. 25. deducting then those fourteen yeares before Joseph was born and fourty yeares of his age out of Jacobs one hundred and thirty and so will remain seventy five or seventy six for the age of Jacob when he came to Laban and so ninety yeares old he was when he had Joseph Now Joseph lived in Egypt after his father came thither seventy yeares Gen. 50. 26. Between the death of Joseph and birth of Moses were sixty yeares as the undoubted beginning and undoubted end of the foure hundred yeares do clearly and necessarily evince and enforce Thence to the Israelites going out of Egypt in the eightieth yeare of Moses age eighty yeares Acts. 7. 23 24 30 Now these several summes cast up come to foure hundred 60 90 110 60 80 400. In Exod. 12. 40 41. and Gal. 3. 17. are foure hundred and thirty years reckoned But that is from the first giving the Promise and Covenant to Abram which was in Ur of the Chaldees to the foresaid time of their coming out of Egypt which thirty yeares are thus made up viz five yeares in Haran at the end whereof Abram was seventy five ch 12. 4. Thence ten yeares to the taking of Hagar ch 16. 3. Thence fifteen to the birth of Isaac when Abram was one hundred yeares old ch 21. 5. And thus from the first Promise to their coming into Egypt were two hundred and twenty yeares And their time in Egypt two hundred and ten yeares And this I take to be the true and clear Account of these times The particulars wherein I differ from the great Annotations and others in this Account I do willingly submit to the judgement of the learned V. 14. Will I judge Exod. 7. 8 9 10 12 14. chapters and Psal. 78. 43 to 52. and 105. 27 to 37. with great substance Exod. 3. 21 22. 12. 35 36. 38. V. 16. In the fourth generation Caleh the sonne of Hezron was the fourth generation from Judah 1 Chron. 2. and Aaron and Moses were the fourth from Levi Exod 6. 16 18 20. V. 17. A smoking furnace and a burning lamp By which God did passe between those pieces Jer. 34. 18 19. haply shadowing hereby their afflictions in the furnace of Egypt Deut. 4. 20. and the burning bush Exod. 3. 2. V. 18. Have I given By Promise already or this shewes the certainty of the Promise from the river of Egypt Sichor Josh. 13. 3. Jer. 2. 18. Euphrates The Lands so far became Tributary in Davids and Solomons dayes 2 Sam. 8. 3 c. 1 Kings 4. 21. 2 Chron. 9. 26. If they possessed not all that was promised the cause was in their breach of Covenant with God not in Gods with them V. 19. The Kenites c. Here are ten Nations reckoned After usually reduced to seven Deut. 7. 1. Acts 13. 19. CHAP. XVI Verse 1. NOw Sarai Being seventy five years old and Abram being eighty five when he took Hagar ch 12. 4. ch 16. 3 16. Fifteen yeares after Sarai beiug then ninety and Abraham one hundred they had Isaac ch 17. 17. an handmaid Or bondmaid ch 21. 10 12. Opposed to a free-woman Gal. 4. 22. an Egyptian Of Chams posterity Hagar The Apostle allegorically makes her a figure of the Covenant of the Law on Mount Sinai and of the earthly Jerusalem gendring to bondage and Sarah of the Covenant of the Gospel and of Jerusalem which is above gendring to freedome Gal. 4. 22 to the end of the chapter Gal. 3. 12 14 18 22 29. V. 2. Restrained me Ch. 20. 18. God had promised a seed to Abram but not as yet unto Sarai therefore doubting whether she should be the mother she sets on foot this course not lawful in it self Mal. 2. 15. The impediment she alledgeth why she was out of hope of bearing childe ch 18. 11. was fifteen yeares after it may be No certainty But after Sarah had a Son by Promise ch 18. 10. Gal. 4. 23. Rom. 9. 9. I may obtain Thus Rachel and Leah did and said ch 30. 3 6 9. by the Law Exod. 21. 4. Bond-servants-children were their Masters V. 3. Ten yeares Since he left Haran to be his wife A secondary wife a Concubine ch 25. 6. so Keturah Gen. 25. 1. 1 Chro. 1. 32. so Bilha and Zil pa Gen. 35 22. yet called wives ch 37. 2. inferiour to a lawful wife This a fault and infirmity of faith in Abraham too V. 4. Conceived Quickly v. 16. despised Prov. 30. 21 23. it seems by Saraies words v. 5. in an high degree V. 5. My wrong Likely Abram bear too much with Hagars insolencie and was the more tender of her because she was with childe by him So the Israelites too passionate against Moses and Aaron Exod. 5. 21. and Zipporah against Moses Exod. 4. 26. either right thou my wrong or beare the punishment thereof from God yet otherwise she made a patterne of wively obedience 1 Pet. 3. 6. V. 6. Thy maid So he calls her still and so Hagar calls her Mistresse v. 8. in thine hand To correct her for her fault V. 7. And the Angel Christ the Angel of the Covenant Mal. 3. 1. called here Jehovah v. 〈◊〉 speaking as God v. 10. called an Angel Exod. 14. 19. 13. 21. 23. 20 21 22 23. Esay 63. 9. Shur Towards Egypt her countrey Exod. 15. 22. In this wildernesse her posterity after dwelt chap. 25. 17. 18. V. 8. Whence As ch 3. 9. V. 11. Thy affliction Though her self the cause of it V. 12. A wilde man He after dwelt in the wildernesse as a Salvage and was a warlike man fierce and unruly rough and rude of such courage as to match all his opposers ch 21. 20. his
and 29 9. Exod. 2. 16. V. 17. Ran to meet her v. 13. but had removed a little aloof off to give way â—o Rebekah and to mark her V. 22. Took a golden ear-ring To give her as taking or receiving Psal. 68. 19. is expounded giving Eph. 4. 8. He puts the ear-ring upon her face v. 47. after he had asked whose daughter she was Shekel See Annotat. on ch 20. 16. and on ch 23. 15. Half a shekel is called Bekah Ex. 38. 26. V. 26. Worshipped v. 52. ch 22. 5. Exod. 4. 31. This is more then kneeling or bowing of the head This is a prostrating of the whole body a falling down upon the face to the ground Psal. 95. 6. Luke 5. 12. compared with Mat. 8. 2. V. 27. Brethren Kinsfolk v. 48. ch 13. 8. V. 28. Mothers house It seems the custome of those times and places was for the women to dwell in tents and houses apar by themselves v. 67. ch 31. 33. V. 32. And he ungirded i. e. Laban and water to wash Ch. 18. 4. 1 Tim. 5. 10. In those hot countreys men used to go barefoot or with sandals open above V. 33. I will not eate Eph. 6. 5 6 7 8. V. 47. Upon her face Some were worne in the eare some on the forehead which hanged down to the nose Ezech. 16. 12. Esay 3. 21. V. 48. Daughter Grandchilde V. 49. Kindly and truly Mercy and truth joyned ch 47. 29. Josh. 2. 14. Prov. 3. 3. Psal. 85. 10. V. 50. Then Laban and Bethuel The sonne set before the father as having the chief managing of all by reason of his fathers age v. 55. bad or good Nothing at all against it chap. 31. 24 29. V. 51. At the Lord hath spoken As we plainly see by the whole carriage of this businesse v. 15. 2 Sam. 16. 10. V. 57. At her mouth About this motion for her sudden departure V. 59. Her nurse Deborah ch 35. 8. Great is the tendernesse of the affections of nursing fathers and nursing mothers Numb 11. 12 13. 1 Thes. 2. 7. Esay 49 22. 2 Sam. 4. 4. V. 61. And followed the man Psal. 45. 10. V. 62. Lahai-roi Ch 16. 14. 12. 9. 25. 11. in the wildernesse of Beersheba ch 21. 14 33 34. â—e dwelt Not apart from his father but with him That Well was not far from Beersheba where Abraham dwelt ch 21. 14 33 34. V. 63. To meditate Or pray or both so the word signifieth Psal. 77 3 6. 12. 119. 15. V. 65. A Veile A signe of modesty and subjection 1 Cor. 11. 5 6 10. The custome was to bring the spouse veiled to her husband The face was covered sometimes for grief and mourning as in Davids mourning for Absalom Sometimes by others in token of wrath and judgement as when Hamans face was covered Sometimes in way of feare and reverence as Elias covered his face 1 Kings 19. 13. V. 67. Sarahs Tent Women it seems had their tents apart ch 31. 33. And Sarahs Tent and furniture it seems was reserved for Isaacs wife and took Rebekah By solemnity of marriage in the fourtieth yeare of his life ch 25. 20. loved her Eph. 5. 25 28. after his mothers death Three yeares before ch 17. 17. 23. 1. Dear and durable was his affection toward his mother CHAP. XXV Ver. 1. THen again Whether in Sarahs life-time cannot certainly be determined The sacred story mentions nothing of Keturab or her children till now after Sarahs death And the words here seem to give it to be after her death And Sarah in her life-time not enduring Hagar and Ishmael would hardly have endured another And Isaac when offered is called his only son And yet on the other side Keturab is called a Concubine implicitely v. 6. and expresly 1 Chron. 1. 32 And though a Coucubine be called a wife yet I finde not that a legitimate wife as she should be after Sarahs death or a second wife is called a Concubine And the words of Abrahams servant seeking a wife for Isaac ch 24. 36. compared with v. 5 6. of this chapter seem to reflect on Keturahs sonnes in Sarahs life-time And which is most of all if Abraham did not take her to wife till after Sarahs death then he must be one hundred thirty eight and likely one hundred and fourty yeares old when he married her and after that begat six sonnes of her whereas the Apostle saith that fourty yeares before that time his body was dead for begetting of children Rom. 4. 19. Gen. 17. 17. 18. 12. If then it were after Sarahs death it must be said that God did renew unto him that masculine strength and vigour of body after fourty yeares by an extraordinary blessing in a marvellous if not miraculous manner and that to make good his Promise of multiplying Abrahams seed ch 17. 5. in others also though principally in Isaac V. 2. Medan Ch. 37. 36. Midian Numb 25. 6 17. Shuah Job 2. 11. V. 3. Sheba Job 1. 15. V. 4. Midian Numb 31. 18. Judg 7. 25. 8. 5. children of Keturah And Grandchildren V. 5. To Isaac As being his only heire and childe of Promise ch 21. 12. a figure of Christ and Christians ch 24. 36. V. 6. Concubines Hagar and Keturah and sent them away from Isaac Because he was to be the heire of Canaaâ— Eastward Arabia Syria Job 1. 3. Job likely came of Keturah Judg. 6. 3. 7. 12. V 7. One hundred seventy five yeares Ch. 15. 15. Heber of whom he was called an Hebrew ch 14. 13. out-living him And Jacob and Esau were then fifteen yeares old v. 26. ch 21. 5. V. 8. Gathered unto his people V. 17. which implies the immortality of the soule and so the phrase of gathering to their fathers Judg. 2. 10. Heb. 12. 23. V. 9. Isaac and Ishmael Ishmael though never received again into Abrahams family yet dwelt not so far off but might heare of his fathers death and come to his burial V. 11. Blessed Isaac Entailed the blessing and Promises made to Abraham on him ch 17. 19. Lahai-roi See ch 24. 62. V. 12. Generations of Ishmael ch 16. 10 12. 17. 20. much exceeded Isaacs 1 Cor. 15. 46. Nebaioth He and his brethren seated in Arabia Esay 21. 13. 60 7. Ezech 27. 21. Jer. 49. 28. V. 15. Tema Job 2. 11. V. 16. Twelve Princes Ch. 17. 20. Like the twelve sonnes of Jacob. V. 18. Havilah Ch. 2. 8. an ample region in Arabia not that Havilah in India Shur Ch. 16. 7 Ex. 15. 22. died in the presence His brethren surviving him ch 16. 12. V. 20. The Syrian So Luke 4. 27. Aramite is translated Syrian by our Saviour Padan-Aram Called Aram-Naharaim ch 24. 10. sometime Padam only ch 48. 7. This is Mesopotamia of Syria distinguished from Aram-Zobah Ps. 60 tit V. 21. Intrcated Often no doubr barren Twenty yeares v. 20 26. many good women in Scripture barren a long time V. 22. Strugled A misery to her and a mystery in her v. 23. if
Bethel Putting him in minde of his promise and vow there made by him and accepted by God thus approving the name it self and his service there vowed ch 28. 18 19 22. now arise Without delay V. 14. Rachel and Leah The younger first named as the best beloved and who should have been the elder wise So Ruth 4. 11. V. 15. Strangers Dealt with us as strangers rather then children hath sold us To thee for fourteen yeares service our money What we might have had in money or mony worth for thy fourteen years service being our husband whereas in good conscience he should have given us that as our portion he hath converted it to his own use And should he do so with the wages God hath given thee for us and our children for thy last six yeares service also V. 16. Whatsoever God hath said This is a binding reasun which answers all doubts and secures against all after-claps V. 18. To go to Isaac By the way he stayed about six yeares at Succoth and at Shalem a City of Shechem till Dinah was marriageable who came from Laban at six or seven yeares of age ch 30. 21. 33. 18. 34. 1. After he stayed at Bethel but not long notwithstanding Gods command for his dwelling there ch 35. 1. as appears by the birth of Benjamin by the way when he left Bethel ch 35 16 17 18. and the number of Benjamins children when they all went down into Egypt ch 46. 21. Joseph being then fourty yeares old and Benjamin but twenty seven though he were borne within a yeare after Dinahs ravishing nor doth it appear that Jacob stayed long about the tower of Edar before he came to Isaac to Mamre ch 35. 21 22 23 27. V. 19. Rachel had stollen the images Teraphim Laban calls them his gods his houshould-gods â—deos penates v. 30. Images likely in the shape of men 1 Sam. 19. 13 16. where the word plural Teraphim signifies one image used in divine worship by idolaters Judg. 17 5. 18. 14 17 20 Hos. 3. 4. consulted withal as Oracles Ezech. 21. 21. Zech. 10. 2. as Ahaziah did with Beelzebub 2 King 1. 2. put down by Josiah and other godly Kings 2 Kings 23. 24. V. 21. The river Euphrates Josh. 24. 2 3. Gilead Ag eat mountain or tract of mountaines Eastward of Jordan running through the Kingdomes of Sihon and Og the tribes two 1 2 Deut. 3. 12. and having in several parts several names as Gilead Seir Hermon and Libanus the countrey under it very fertile called the land of Gilead Jer. 22. 6. 8. 22. 46. 11. Gen. 37. 25. Numb 32. 1. Here called Gilead by Anticipation See v. 47. V. 22. The third day Ch. 30. 36. 31. 19. Labans fact proved Jacobs advantage Job 5. 12 13. V. 23. Seven dayes journey From the time he set forward in his pursuit three days of Jacobs journey were spent ere Laban knew of it Likely three dayes more in his return from his sheep-shearing to his home and in preparing Then these seven dayes in pursuit were twice swifter and gained more way then Jacob could in his slow pace chap. 33. 14. This then is the thirteenth day of Jacobs journey V. 24. And God came So ch 20. 3 7. Numb 22. 9. take heed A commination and rebuke v. â—9 42. either good or bad V. 29. Not simply but to this end to bring him back again or hinder him in his journey or any way to hurt him as is the present intent of thy pursuit 2 Sam. 13. 22. V. 26. As captives They went willingly ver 14 15 16. V. 27. Sent thee away with mirth He had no such minde then nor willingly now but as God over-powered him V. 28. To kisse A Ceremony used both at meering and parting ch 29. 11. 27. 26. Exod. 4. 27. Gen. 31. 55. 33. 4. Ruth 1. 14. 2 Sam. 14. 33. foolishly Jacob did it wisely and that Laban himselfe knew V. 29. It is in the power A vain brag like Pilates John 19. 10 11. V. 30. Stollen my gods Vanity of idolatry and idolaters that their gods can be stollen gods plurally is spoken of one image Ex. 32 8. And so Teraphim plurally signifies somtimes one image 1 Sam. 19. 13. 16. Though Jacob was twenty yeares with Laban yet Laban continued an idolater Not thinking yet those Teraphims to be gods but that he worshipped God in them by them and with them V. 32. Let him not live A severe judgement proceeding from confidence of innocency uttered in detestation of theft but much more of idolatry yet done more rashly then wisely when he extended it beyond the innocency of his own person V. 33. Tent Each sort had several tents See Annot. on ch 23. 2. V. 35. The custome of women Lev. 15. 19. V. 36. Wroth and chode Be angry but sin not Eph. 4. 26. upon just cause whence innocency is slandered V. 37. May judge Lay the blame where it is due V. 39. I bear the losse of it Though against the rule of right Exod. 22 10 13. V. 40. Thus I was Labans iniquity drives Jacob to praise and justifie himself So 1 Cor. 15. 10. 2 Cor. 11. 1. Hos. 12. 12. Deut. 26. 5. V. 41. Ten times V 7 8. V. 42. The feare of Isaac V. 53. ch 27. 33. 32 9â— Psal. 76. 11. Esay 8. 13. As elsewhere called the Hope of Israel yesternight V. 24. V. 43. And all that thou seest is mine 1 Kings 20 3. A brag as if Jacob had nothing by desert from Laban or gift from God and what can I do As if he should say I cannot hurt them but I must hurt my self But why did he then so pursue surely not to make this ensuing Covenant it was not his minde then Jacob may thank God for all who had thus bridled if not altered Laban V 44. A Covenant Ch. 21. 32. V. 45. A stone Heap of stones v. 46 48 51. as chap. 28. 19. a pillar A Monument of the Covenant V. 46. Brethren gather stones Jacob speaks to his own family and Labans too v. 51. did eat there upon the heap After the Covenant made v. 54. V. 47. Jegar-Sahadutha In Labans Syrian language â— Galced The same in Jacobs Hebrew language Hence likely the mountain and countrey took the name of Gilead V. 48. This heap is a witnesse A signe memo rial which may be alledged in after-times as a witnesse Galeed Therefore by anticipation so called v. 21. V. 49. Mizpah Near Mount Hermon and Lebanon Josh. 11. 3. watch-tower There were afterwards divers places of that name one in Judahs lot Josh. 15. 38. another in Benjamins Josh. 18. 26. another in Moab 1 Sam. 22. 3. V. 50. If thou shalt Implying the words of a curse as is usual in this case ch 14. 23 forbearing the expression of the words of the curse either out of feare or unwillingnesse to mention it in particular or as yielding to any curse in general if they break Promise and Covenant so ch
So Aaron Lev 10. 3. and David Psal. 39. 9. Thus Jacob ruling his own spirit did better then his sonnes that took the City Prov. 16. 32. until As fittest to comfort and counsel him V. 7. And the sonnes of Jacob Reuben being born the first yeare of Jacobs coming to Laban was now about twenty five yeares old Simeon twenty foure Levi twenty three wroth In hatred of the sin and for the disgrace and reproach of the Church folly So the rape Judg. 20. 6. and Achans sacriledge Josh. 7. 15. are called folly Rom. 1. 22. Folly in offending God losing the soule forfeiting heaven gaining hell in Israel This name given him first ch 32. 28. Therefore these words likely are the words not of Jacobs sonnes but of Moses who writeth this story according to the phrase of speech used in his time and suitable to the words of the Law delivered by him afterwards Deut. 23. 17. See Deut. 21. 21. Josh. 7. 15. Judg. 20. 6. V. 8. With them Likely apart from their father Your daughter They treating in their fathers name as well as in their own So v. 17. V. 11. I will give See Annot on ch 29. 18. Amnon did far worse with Tamar 2 Sam. 13. Exod. 22. 16 17. and Deut. 22. 28 29 is in satisfaction for wrong done not upon a free and equal motion and proceeding in marriage V. 13. And the sonnes of Jacob Without their fathers consent deceitfully Without their fathers knowledge He was a plain man and sincere ch 25. 27. V. 14. Uncircumcised Superfluous Though Isaac and Jacob were married to women of Bethael and Labans family where circumcision of the males in all likelihood was not in use V. 15. But in this will we Jacob would not have the holy Sacrament prophaned and obtruded upon unbelievers nor his holy seed to be mingled with the cursed Canaanites Deut. 7. 3 4 Neither did Jacobs sons here deal otherwise then deceitfully v. 25. be circumcised Thus they abuse and prostitute the holy Sacrament to their bloody purpose and under colour of Religion cover their deceipt so did Jozebel 1 Kings 21 9 10. and Absalom 2 Sam. 15. 7 8. V. 16. Our daughters Which we have or shall have V. 17. Our daughter As v. 8. using the name of their father V. 19. More honourable His great esteem was one ground of his present prevailing so much with all the men in so strange a request V. 20. The gate of their City Where were the publick Assemblies and Courts of justice See Annotat. on chap. 23. 10. V. 23. And every beast of theirs be ours Not as a spoile from them but by commerce marriages and the like V. 25. On the third day The Critical day by Physicians for wounds Simeon and Levi Dinahs brethren By father and mother Reuben was of a more milde nature ch 37. 29. They only the chief Authours and Actors others also both brethren and servants like to be Assistants v 13 27. boldly Because the wounded men could not resist them and the City was secure slew all the males A male had done the wrong Their wives and little ones they took captives v. 29. God might justly suffer this for the Shechemites own sins and take occasion for it from the sin of their Prince 1 Chron. 32. 25. 2 Sam 24. 1 15 17. V. 27. The sons of Jacob The rest likely and spoiled the City V. 28 29. of murderers become robbers they had defiled their sister One of them had and the other repressed it not nor judged him for it So Josh. 7. 1 11 12. 22. 20. V. 29. Captive What they did after with them we reade not in the house In every house chiefly Shechems house wherein Dinah was v. 2â— V. 30. Unto Simeon and Levi As the chief offenders ye have troubled me He then was neither privy to nor approver of this massacre And therefore ch 49. 5 6 7. he doth by the spirit of prophecie curse them for it Josh. 6. 18. 7. 25. 1 Kings 18. 18. For this fact likely he deprives them of their birth-right as Reuben for his sinne and conferres it on Judah chap. 49. Prov. 11 29. to make me Though he were in no fault to stink Cruelty and treachery are odious crimes Ex. 5. 22. 1 Chron. 19 6. V. 31. As with an harlot A stubborne answer In the Hebrew Zonah the first letter is extraordinarily great In ch 23. 2. There is a little letter to note Abrahams moderation without excesse in weeping CHAP. XXXV Verse 1. ANd God said Jacob being now perplexed with feare for that done to the Shechemites and likely thinking thereupon of removing God here bespeaks him as followeth said Whether by vision or dream or in what manner is not set down to Bethel Southward from Shechem about thirty English miles and dwelt there Yet he dwelt a small while there as appeares by the birth of Benjamin after he went from Bethel v. 16 18. And from Dinahs ravishing at Shechem to Benjamins going down with his father into Egypt there can be no more then twenty seven yeares reckoning Joseph to be thirteen yeares old when Dinah was ravished both being borne in one yeare ch 30 21 22. and Joseph being fourty yeares old in the third yeare of famine when Benjamin with his father came down into Egypt And Benjamin then had ten sons ch 46. 21. an Altar unto God Altars built by Noah Abraham Isaac and Jacob himself chap. 33. 20. To sacrifice thereon unto God Speaks of himself in the third person So Ex. 20. 7 10 11. that appeared unto thee Thereby minding him of Gods gracious Promises and of his own vow there made ch 28. 22. when thou fleddest And wast in as much danger then as thou art in now V. 2. Unto his houshold Jacobs religious care of his houshold and to all that were with him This may relate to the captived Sichemites and to all of his retinue and followers Put away So Josh. 24. 23. Judg. 10. 16. 1 Sam. 7. 3 4. no mixture permitted no toleration allowed in a false worship Deut. 29. 9 10 11. 1 Sam 5. 1. 2 Cor. 6. 16. Strange gods Of strange Nations and other people differing from the true God of Abraham Isaac and Jacob whether Labans gods stollen by Ruchel and it may be yet unknown to Jacob or any other brought by any other of his retinue when they came from Laban and Mesopotamia or any gods of the Shechemies their captives among them worshipped by them or taken as spoile and secretly kept for the tichnesse of them and change your garments Putting on others or washing these Zech. 3. 3 4 5. Exod. 19. 10 14. Ceremonies afterwards enjoyned by the Law in divers cases Lev. 15. 13. Numb 31 23. importing change of minde and manners cleansing from sin to holinesse Jude v. 23. 2 Cor. 7. 1. Ezech 16. 8 10 Apoc. 3. 4 18. 7. 14. V. 3. And go up to Bethel Eccl. 5. 1. The House of God that dreadful the
all the people Chapt. XXXI 9 13. As in the three foresaid particulars some would have it Nor yet is it this Book only or that Song only Deut. XXXII that was to be put and placed by the Priests in at or by the side of the Arke of the Covenant Deut. XXXI 25 26. But the whole book of the Law the five Books of Moses were to be Copied out by the King read in every Sabbath-year and laid up and preserved safe by the Arke of the Testimony The Judicial Lawes most of all mentioned in this Book and peculiarly belonging to the Countrey and People of the Jewes are grounded upon an equity of Right Reason for that Countrey and People And so far are useful to all others The ten first Chapters are most-what of precedent Passages Repetitions of what things were formerly done with Exhortations to Obedience intermixed Moses yet herein not binding himself to an exact order in observation of the times and places These Is an Inscription of the whole book chapter I verse 1 and an accurate description of the Place where Moses delivered and did what in this book is contained Eleven The eleven dayes journey end either at Kadesh-barneah verse 2 or compassing about by the way of Mount Seir and Kadesh-barneah it ends at and in the Plaines of Moab Both which serâ—â— to shew how soone they might have come from Horeb or Sinai to Canaan had they not provoked God by their sinne Num. XIV instead of that eleven dayes journey to keep them wandring in the wildernesse 38. years after Horeb Horeb and Mount Sinai are taken for the same Exod. III 1. See on that Text Deut. I. 2 6 19. and IV. 10 15. and V. 2. and IX 8. 1 King XIX 8 Mal. IV. 4. They being close neighbours or rather two tops of the same Mount The Israelites abode almost a year there Deut. I. 6. Exod. XIX 1 Num. X. 11. Og that dwelt at Ashteroth verse 4 was slaine in Edrei another of his royal Cities Ch. III. 1. Num. XXI 33. Josh. XIII 12 31. and XII 4. Angry Gods anger at Moses here mentioned verse 37 was not in the second year when and where the Spies were sent from Kadesh-barnea Num. XIII and XIV But in the fourtieth year at that other Kadesh when and where Miriam died Num. XX. 1 2 12. Many dayes The Israelites abode in Kadesh many dayes verse 46 And they compassed Mount Seir many dayes The space in which they came from Kadesh-barnea till they came over the brook Zered or pitch'd in the Valley of Zared in Moab being their thirty ninth Station was thirty eight years which was in the beginning of the fourtieth year of their coming out of Egypt Deut. II. 1 2 3 7 14. some take thirty seven years and a half of this time to be spent at Kadesh-barnea And sure the most of it was spent there and the lesser and later part of it in compassing Mount Seir And the other half year spent in coming from Mount Seir to Zered See Deut. II. 7. Distresse not And so chapter II verse 9 v. 19. The Israelites forbidden to distresse the Moabites and Ammonites or to possesse their Lands Yet what Sihon had lately conquered from them and possessed which was no small part of their Countreys all that the Israelites conquering Sihon by right of that Conquest did fairly possesse Josh. XIII 15 25. Judg. XI 12 27. Gyants There are mentioned Anakims verse 11 Emims Zanzummims Rephaims as several races of Gaints Deut. II. 11 20. and Ch. III. 11 13. Num. XIII 33. See further Gen. VI. 4 1 Sam. XVII 4. and 2 Sam. XXI 16 22. Mount Sion chapter IV verse 48 which is Hermon Called by the Sidonians Syrion by the Amorites Shenir in the Valley of Lebanon Deut. III. 9. and IV. 48. Josh. XI 17. and XIII 5. and XII 5. 1 Chron. V. 23. And Mount Sion that strong hold in the City of David being the South-part of Jerusalem and not seated on the North-side of it 2 Sam. V. 7 9. 1 King VIII 1. Psal. II. 6. and IX 11. and XLVIII 2. upon which Text see the Annotations are two differing Mountains and farre asunder They differ also in their Original Characters and letters the former being written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the later 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the New Testament write the later also Sion Rom. IX 33 〈◊〉 XI 26. As likewise the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written Sidon And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written Tyre Matth. XI 21 22. Called We may not conceive a miracle in Moses voice chapter V verse 1 as some do on this place My Commandments So it is in the Masorets marginal reading verse 10 But in the Text it is his Commandments And may import the words of Moses expounding the sense and meaning of Gods words that went next before Seventh day Some words are added by Moses to those uttered by God on Mount Sinai verse 14 15. Exod. XX. 10 11. as an Explication of them And also a Reason is given of the fourth Commandment differing altogether from that Reason in Exod. XX. 11. which Reason here yet evinceth not that therefore God brought the Israelites out of Egypt on the Sabbath-day But the putting of Wife before House ver 21. contrary to that order of House before Wife in Exod. XX. 17. confounds the late Papists silly shift in dividing the last Commandment into two to make up ten Deut. IV. 13. to colour thereby their taking away the second Commandment or shufling of it into the first so that by them is not known which is the ninth and which the tenth Commandment Seven Nations So many are here reckoned chapter VII verse 1 And so Iosh. III. 10. Six in Exod. XXXIII 2. Deut. XX. 17. Iudg. III. 5. In many places fewer In Gen. XV. 19 20 21. ten Nations are reckoned And among them the Philistines are never mentioned Yet all the inhabitants of the whole Land go many times under the names of Canaanites and Amorites as Gen. XXIV 3. and Ch. XV. 16. Utterly destroy them Such is Gods Command verse 2 And such his Promise of assistance v. 16. See Exod. XXXIV 11 12. Deut. IX 3. and XX. 16 17. Yet this was not a thing to be done in one year or in Ioshuah's Life-time Iosh. XXIII 4 5 13. Iudg. l. 9 21 27 29 30 31 33 34. But by little and little Exod. XXIII 29 30. Deut. VII 22. Yet God justly threatens and blames them for their neglect in Conquering and Expelling them Num. XXXIII 55 56. Josh. XXIII 13. Judg. II. 3 21 22 23. And he never gave them the possession of their full Bounds as of Tyre Sidon and of all the Land of the Philistines because they kept not for their part the Condition of their Covenant with him Judg. II. 20 21. Neither shalt thou Marriage forbid with the Canaanites strictly verse 3 Yea also forbid with the Ammonites Moabites and Egyptians Ezra IX 1 2.
wildernesse and seven of Joshua's Government untill this time And Caleb here ver 9 14. And Joshua Ch. XIX 49 50. did both aske and both had certain inheritances given them two according to the word of the Lord. The City and Suburbs of Hebron were given to the Priests for a City of refuge The fields and Villages thereof to Caleb Ch. XXI 11 12 13. Caleb Not that Caleb chapter XV verse 16 1 Chron. II. 18 42. the sonne of Hezron unlesse by sonne we understand great-grand-childe But Caleb that is constantly called the sonne of Jephunne And Othniel constantly called the sonne of Kenaz are here yet called brethren And Othniel is again called the younger brother of Caleb Judg. I. 13. and III. 9. which could not be except by one mother But Othniel marrying the daughter of Caleb ver 17. And cosen-germans Nephews and the like being often called brethren in Scripture It is likely that either Iephunne and Kenaz were brethren and so Caleb and Othniel cosen-germans or that Caleb and Kenaz were brethren and so Othniel Calebs Nephew or that the Kenezite mentioned Num. XXXII 12. might be Grandfather to them both But no certainty appears for any further determination Separate The bordering Cities of the children of Ephraim chapter XVI verse 9 were between or among the inheritance of the children of Manasseh See also ch XVII 8 9. And as Ephraim had part in Manasseh so Manasseh had Cities in Issachar and in Asher ch XVII 11. The Portion Ten portions to Manasseh chapter XVII verse 5 that is five portions to the five sons mentioned ver 2. And the portion of the sixth son who was Hopher was divided into five portions among his grandchildren the daughters of Zelophahad which so made up ten portions though the five last were but as big as one of the former five One lot Both Ephraim and Manasseh seek for a larger portion and Lot then what did befall them in the General Division verse 14 Shiloh Shiloh was on the North-side of Bethel chapter XVIII verse 1 on the East-side of the high-way from Bethel to Shechem on the South of that Lebanon Judg. XXI 19. And so situated on the border between Ephraim and Benjamin yet belonged to Ephraim not to Benjamin Judg. XXI 1 21. There was the Tabernacle as was formerly said There were the Lots cast for seven Tribes Josh. XVIII 8. Thence were the two Tribes and a half dismissed to their Possessions after the warre Josh. XXII 9. And thither were the whole Congregation of Israel gathered to go up to warre against them upon a wrong surmise concerning the Altar Ed ver 12. Thither came all the other Tribes to aske counsel of the Lord in their warre against the Tribe of Benjamin and there was their Camp Judg. XX. 18. and XXI 12. and XIX 18. Thither came Elkanah and Hannah to worship and Samuel ministred there before the Lord 1 Sam. I. 3. and II. 11. and III. 21. And there the Prophet Ahijah dwelt in the dayes of the first Jeroboam 1 King XIV 2. Tabernacle The Tabernacle coming over Jordan was first set up in Gilgal Not that Gilgal of the Nations Josh. XII 23. Gen. XIV 1. Esay IX 1. whence haply Galilee might take its name But that Gilgal in the Tribe of Benjamin Josh. IV. 19 20. Afterwards in Joshua's time it was set up here in Shiloh in the Tribe of Ephraim near the Center of the Land which was by Sichem Ch. XXIV 1 25 26. And Bochim Judg. II. 1 5. may seeme to be conjoyned to it It may seeme to be fetched thence for a present use to that solemne Assembly at Shechem in Joshua's time Ch. XXIV 1 26. But being returned to Shiloh it continued there above three hundred years at least till the death of Eli 1 Sam. I. 3 9 24. and II. 14. and III. 3 21. and IV. 3. It may seeme to be again at Gilgal with the Ark in Samuel and Sauls time 1 Sam. X. 8. and Ch. XI 15. But soone after we surely finde it to be at Nob in the Tribe of Benjamin near Anathoth Neh. XI 32. when David came thither in his flight from Saul 1 Sam. XXI 1 9. After that sacrilegious slaughter of eighty five Priests by Saul at Nob 1 Sam XXII 18. it was soon removed in the dayes of David to Gibeon in the same Tribe of Benjamin and not farre from Bethel the City first of the wily Gibeonites Hivites but after given to the Priests Josh. IX and ch XXI 17. See 1 Chron. XVI 39 40. and XXI 29. and 2 Chron. I. 3 5 6 13. 1 King III. ver 4 5. And lastly when Solomon had built the Temple he brought the Tabernacle thence to Jerusalem 1 King VIII 4. 2 Chron. I. 3 5 6 13. and ch V. 5. And placed it likely in and among the Treasuries of the Temple For the Ark see the Observations on 1 Sam. IV. 3. Tabor A Mountain in the Tribe of Issachar chapter XIX verse 22 or bordering on it near to Mount Carmel See Joshua XIX 26 34. Here Barak was with his ten thousand men against Sisera Judg. IV. 6 12 14. See more of this in my Annotations on Hos. V. 1. Tyre Called the strong City verse 29 whence it hath its name Tsor in Hebrew signifying a Rock situate like Venice in the Sea A famous Port and Mart-town in Phoenicia the lower part of Syria whence the whole Countrey is supposed to take the name of Syria omitting the letter t in Tsor More of this see in my Annotations on Amos. I. 9. Bethshemesh A City in the Tribe of Naphtali verse 38 ver 32. and 39. Judg. I. 33. Another in the Tribe of Judah given to the Priests Josh. XXI 16. 1 Chron. VI. 59. 1 Sam. VI. 12. 2 King XIV 13. Another also in Egypt Jer. XLIII 13. the same as is supposed with On Gen. XLI 45. by the Greeks called Heliopolis and now Damiata The word signifies a City or House of the Sunne As also Kirharesheth a City in Moab Esay XVI 7. hath the same denomination And all because of Temples and Idol-service used there by the ancient inhabitants to the Sunne From which the Jewes sometimes were not altogether free 2 King XXIII 5 11. Cities of refuge The sixe Cities of refuge belonged to the Levites chapter XX verse 2 that is Hebron and Shechem to the Koathites Golan and Kedesh to the Gershonites Bezer and Ramoth to the Merarites Josh. XX. and XXI Chapters In Galilee Galilee is often mentioned in the Old Testament verse 7 See ch XXI 32. 1 King IX 11. 2 King XV. 29. 1 Chron. VI. 76. Esay IX 1. Galilee divided into the Upper in the Tribe of Naphtali and the Lower in the Tribe of Zabulon verse 11 both coasting about the beginning of Jordan The Upper is called Galilee of the Gentiles because both Populous and replenished with many Gentiles as lying nearest to them 1 King IX 11. Matth. XV. 21. Mar. VII 31. And so is Harosheth
be not meant hereby that part of Media which from this deportation seemes to be called Syromedia For Media belonged to the Kingdome of Assyria 2 King XVII 6. But Cyrene never being very farre distant from it Of the Altar Of Urijahs new Altar made by the command of King Ahaz verse 14 by the patterne of the Altar of Damascus Urijah the Priest This might be that Uriah verse 15 Esay VIII 2 unfaithful to God a fawning parasite to the wicked King but no wayes appears to be the High Priest Covert for the Sabbath A Covert for the Priests and Porters likely on the Sabbath verse 18 or a retiring place covered over to keep from winde and raine 2 Chron. XXVIII 24. in the City of David But not in the Sepulchers of the Kings verse 20 2 Chron. XXVIII 27. but not as Hosheah was the best of the Kings of Israel chapter XVII verse 2 And yet with him and in him that Kingdome was extirpated Carried Israel away into Assyria See the Observations on chap. verse 6 XV. 19. They feared the Lord The same Idolaters are said to Fear the Lord verse 32 34 And not to Fear the Lord 2 King XVII 32 33 34. Their folly is derided Ier. X. 3 4 5 8 9 14 15. Hezekiah Godly Hezekiah the son of most wicked Ahaz chapter XVIII verse 1 2 Chron. XXVIII 22. And father of a like wicked Manasseh 2 King XXIV 3. 2 Chron. XXXIII And godly Iosiah not much unlike He is a Type of Christ Esay XXXII 1. twenty five years old And therefore was borne in the eleventh yeare of his father Ahaz verse 2 because Ahaz was twenty years old when he began to reigne and reigned sixteen years 2 King XVI 2. In all thirty six when he died Out of which take the foresaid twenty five and so Hezekiah must be borne in the eleventh aforesaid A thing not impossible But to make Ahaz to be twenty not when himself but his father Iotham began to reigne as it wresteth the Text so it implies an utter impossibility because Iotham was but twenty five years old when he himself began to reigne 2 King XV. 33. which thing was not well considered by the excellent Tremellius when he asserted that opinion nor is it much favoured though noted by our Annotators on 2 King XVI 2. In the fourteenth year Sennacherib comes up against Hezekiah verse 13 and partly prevailes against him See the causes of this his warre in the learned Annotations on Esay XXXVI 1. And in the later end of that year Hezekiah fell sick for he had 15. years added to his life 2 King XX. 6. which make up the twenty nine of his reigne And in this time of his sicknesse he had no some because Manasseh his eldest sonne was borne three years after this sicknesse being but twelve years old when his father Hezekiah died 2 King XXI 1. a Signe The present plenty chapter XIX verse 29 notwithstanding the Sabbatical year and the enemies abode and waste made in the Land should be a Signe to them for confirmation of the truth of Gods Promise for the overthrow of Sennacherib and their deliverance Of Signes see these Observations on Exod. III. 12. and on 2 King XX. 9. Camp of the Assyrians Either before Libnah verse 35 or Jerusalem or both 2 Chron. XXXII 9. See the Observations on Esay XXXVII 36. his sonnes These words have an empty place left for them in the Hebrew Tex verse 37 and are printed only in the margent But they are in the Text XXXVII 38. ten degrees This choise was given to Hezekiah about mid-day chapter XX verse 9 when the shadow of the Sunne might go forward or backward ten degrees on the Dial of Ahaz a famous Dial haply mural and haply visible to Hezekiah out of his bed-chamber and so likewise in all other Dials distinguished into half hours as that of Ahaz was And so ten degrees make five hours And the Miracle was not only in the Shadow going backward but in the Sunne also going backward ten degrees though whether in an instant or in the set course of time or its ordinary continual motion is not certaine Esay XXXVIII 8. Which made the Ambassadors of the Princes of Babylon to be sent unto him to enquire of the wonder that was done in the Land 2 Chron. XXXII 31. See on Esay XXXVIII 8. Altars Idolatrous Altars chapter XXI verse 3 and Images set up in the House of the Lord ver 4 5 7. eighteenth year From this famous year chapter XXII verse 3 both those thirty years Ezek. I. 1. And those fourty dayes or years of the sinne of Judah chap. IV. 6. seeme to take their rise and reckoning the Book of the Law The knowledge of it verse 8 and the Lawes in it seemes a rare and strange thing as at other times so in the dayes of good Josiah 2 King XXII 10 11. 2 Chron. XXXIV 19 21. notwithstanding that Law Deut. XXXI 10 11. in peace Josiah died in peace verse 20 according to the Promise not seeing the Evils to come though he was slaine in battel 2 King XXII 20. and XXIII 29. 2 Chron. XXXIV 28. Topheth Called Tophte chapter XXIII verse 10 Esay XXX 33. The name is from Toph signifying a Drum Tabret or Timbrel such as idolatrous Priests used to beat upon in the time of their detestable sacrificing of children to Moloch to drowne their skrikes and cries Levit. XX. 2. 2 Chron. XXVIII 3. and XXXIII 6. 2 King XVI 3. and XXI 6. Psal. CVI. 38. This the Jewes learned from the Heathen Deut. XII 31. This Tophet stood in a pleasant valley on the South-side of Jerusalem Josh. XV. 8. and chap. XVIII 16. Belonging to one Hinnom and his sons and called therefore the valley of Hinnom Gehinnom or Ge-bene-Hinnom the valley of the sonnes of Hinnom Whence the Greek and Latin take the word Gehenna and use it for Hell fitly resembled by such a Type for the horrid acts and sufferings used therein Matth. XVIII 8 9. Mar. IX 43 48. James III. 6. And allusion is made hereunto Matth. V. 22. This place was defiled and destroyed by Josiah in this Text. See the Annotations on Esay XXX 33. and on Jer. VII 31. Jehoahaz Called also Joachaz verse 31 and Johanan and in the opinion of the most and best Shallum likewise The Prophesie concerning Shallum Jer. XXII 10 11 12. best agreeing to him And supposing that Shallum the fourth sonne of Josiah mentioned 1 Chron. III. 15. to be dead before his father yet under the name of Johanan he is called the first-borne of Joâ—â—h 1 Chron. III. 15. in respect likely that he first succeeded him in his throne 2 Chron. XXXVI 1. Of him see Ezek. XIX 3 4. Jehojakim Jehojakim called also Joachim verse 36 and Eliakim as Solomon was also called Iedidiah and Lemuel was the eldest sonne of Iosiah Of him and his Burial we read Ier. XXII 19. and XXXVI 30. 2 Chron. XXXVI 5 6. Ezek. XIX 5
I not lift up my head I am full of confusion Thou huntest me as a fierce Lion Oh that I had not been borne Cease then that I may take comfort a little before I die chap 10. He reproves his friends for their pleadings against him He knowes what they know and say viz. That God doth all things in the governing of the affairs and states of men even of the great ones chap. XII Again reproves his friends as before and checks them for pleading for God in a wrong maner bids them hold their peace that he may speak professeth his trust in God his uprightnesse void of Hypocrisie and that he shall be justified he desires of God to know his iniquity for which he writeth such bitter things against him Chap. XIII He entreateth God for favour by the shortnesse of life and certainty of death though life once lost be irrecoverable yet he waighteth for his change he complains that God watcheth over his sinne and concludes that God prevaileth over man chap. XIV Doth the wilde Asse So neither do I complaine verse 5 if I had not so great a cause as ver 3 4. Can that Can it with any pleasure verse 6 much lesse if it be bitter as mine afflictions are and your unsavoury words So the application seemes to be made in the next verse Cut me off His wealth and health were taken away before verse 9 now he desires that his life may be so not concealed But professed before others verse 10 his word and worship Is not Any help in me verse 13 and defence for me against these evills and your words Pitie should Here he strikes at Eliphaz verse 14 and continues on so to do to the end of this Chapter Tema That part of Arabia where the posterity of Tema verse 19 one of Ishmaels race Gen. XXV 15. did inhabit See Jer. XXV 23. Sheba In Arabia Foelix South from Iudea whose Queen came to Solomon And whereof we read Psal. LXXII 10. Esay XLIII 3. and LX. 6. Ier. VI. 20. Ezek. VII 22 23. and XXXVIII 13. These seeme to be the posterity of Cush by his fourth sonne Raamah Gen. X. 7. The Ethiopians were no remote neighbours from them ye are nothing Hebr. not verse 21 or as the Masorets in the margin to it i. e. ye are like to that brook ver 15. See the like various reading Ch. XIII 15. Psal. C. 3. Esay LXIII 9. Exod. XXI 8. to reprove words As if my speeches were words without matter verse 26 words of a desperate brainlesse man my righteousnesse is in it Ye shall finde me no hypocrite if ye consider better shall come up no more Into this world chapter VII verse 9 till the Resurrection chap. XIV 12. and chap. XIX 26 27. I will complaine Men in anguish think it some ease to complaine verse 11 Grief kept in like fire burns the more Am I a Sea Too bold a speech from a creature to God verse 12 in this and that which follows not depart from me To give me the least intermission of pain verse 19 I have sinned Though not by hypocrisie verse 20 nor more then all others Here he confesseth sinne And petitions for pardon ver 21. How long He seemes to cut off Iob in his speaking chapter VIII verse 2 as not able to endure him longer to speak so much against God so to charge him and complaine of him If thy children Sonnes verse 4 and daughters chap. I. 18 19. If thou wert Wouldest be verse 6 as ver 5 7. Though thy beginning was small After thy repentance verse 7 As indeed it was chap. XLII 11. yesterday See the Observations on Deut. XV. 17. verse 9 Can the rush No more could Iobs and his childrens prosperity continue verse 11 because of their hypocrisie without sound piety which is the true nourisher of Gods blessings To which purpose he useth also the Similitude of a Spider and of a tree to set out the fleeting prosperity of ungodly men such as he intimates Iob and his children to be Arcturus Iobs skill in Astronomy chapter IX verse 9 And again chap. XXVI 7. 13. and in XXVII 18. in some Translations See the Annotations on Esay XIII 10. And we see Astronomy in Gods speech to Iob chap. XXXVIII 31 32 33. without cause High speeches against God verse 17 and impatient passages As likewise ver 22. should not An angry beginning likewise chapter XI verse 2 savouring of indignation I am clean in thine eyes Indeed no hypocrite verse 4 otherwise this is a false charge secrets of wisdome The hidden wayes of his providence verse 6 wherein he walks in his dealings with mortal men wilde Asses colt So foolish verse 12 so unable to comprehend the wayes of God in his workings towards the sons of men the wicked Concludes with the misery of the wicked verse 20 surmising or implying Iob to be such an one ye are the people Ye all three chapter XII verse 2 This is an ironical scoffe with indignation See the Observations on Iosh. XI 4. and on Amos IV. 4 5. who calleth upon God Either the mocked or mocker verse 4 calleth upon God answereth him The mocker whereas Iob himself the mocked is not answered of robbers prosper This Iob proves at large verse 6 earth This English word may seeme to come from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 8 Doth not the eare So easie is this point of trial verse 11 with the ancient This may relate to that verse 12 chap. VIII 8 9 10. And indeed it should be so chap. XXXII 7. but is not alwayes so ver 20. and XXXII 9. are his And subject to his authority and power verse 16 girdle Bringeth them to a lower condition verse 18 what ye know This relateth to chap. chapter XIII verse 2 XII 3. to reason with God Rather then with his friends verse 3 he is weary of that And he joynes herein with Zophar in his wish chap. XI 5. because he could clear his own innocencie before him who sees his heart and that he is no hypocrite ver 16. as his friends take him to be by Gods harsh dealing with him of lies Against God verse 4 and me Hear now Bids them save their labour in speaking verse 6 unlesse it were to better purpose ver 5. And now hearken to him and his reasonings for God against them and in defence of himself mock him Or seek to delude and beguile him verse 9 pleading his cause by bad arguments accept persons Though it be Gods own person verse 10 what will What ever become of me verse 13 Like that 2 Sam. XVIII 23. my flesh in my teeth Grief and plagues enough to make me teare my flesh verse 14 put my life Every moment be in danger to die yet will I trust Here the Cetib verse 15 or written in the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not And so the Reading and rendering may rather be this should I not trust in him And
2 Dead things Job now makes a more majestical discourse of Gods infinite power and knowledge verse 5 seene in the works of creation and administration then Bildad had done so that his speech was impertinent and needlesse crooked Serpent Some understand this of the Orbs verse 13 or of a fiery Meteor called the flying Dragon or of the Whale God liveth He further asserts and clears his own innocencie against hypocrisie chapter XXVII verse 2 to ver 11. These words are in the forme of an oath will he delight himself Even in times of adversity verse 10 The hypocrite cannot But Job doth so I will teach you Even that which you so much insist upon verse 11 and I confesse that is Gods judgements upon the wicked and his turning their blessings into curses many times to the end of this Chapter Surely Job shewes how far mans wisdome goes chapter XXVIII verse 1 in natural things He instanceth in his digging in mines searching minerals and finding out gold and precious things to ver 12. But where shall Wisdome He puts a period to humane wisdome verse 12 implying that it is not able to finde out a reason of Gods proceedings in his various dispensations prospering some good and bad and crossing others of both sorts And he shewes that this wisdome cannot be found any where ver 13 14. nor gotten by any price ver 15 19. by any living man ver 20 21. But is proper to God who alone hath it and teacheth man a more humble wisdome the best for him ver 23 28. Mereover In this Chapter Job wisheth for his former prosperity chapter XXIX which he sets forth at large and his own upright and pious behaviour in it But now Job bemoaneth his present misery chapter XXX verse 1 which is so much the greater by considering such a Fall from such an height of prosperity to such a depth of misery This misery he sets forth by injuries received from others even most base people in words to ver 10. in deeds to ver 16. by describing his own grief and paine by reason of his soares to ver 19. by Gods rough handling of him to ver 25. by lamenting his woful estate and the sad effects of it though not so deserved as he conceives to the end of the chapter I made In this Chapter Job most of all doth clear his innocencie chapter XXXI verse 1 and the uprightnesse of his former life Implying thereby that these extraordinary plagues and punishments came not upon him for his extraordinary sins or hypocrisie as his three friends would needs have it He clears himself in many main particulars That he was clear from fornication and Adultery ver 1 12. from ill dealing with his servants ver 13 14 15. from unmercifulnesse to the poore or wronging the widow 16 23. from trusting in riches ver 24 25. from Idolatry ver 26 27 28. from desire of Revenge ver 29 30. or unkindnesse to strangers or hiding his own sins ver 32 33. or provoking and wronging others ver 34 37. or detaining other mens lands or the hirelings wages ver 38 39 40. And he annexeth several solemne imprecations against himself if all the premises were not so in truth or my mouth hath kissed my hand Kissing the Idols was Idolatry verse 27 1 King XIX 18. Hos. XIII 2. The Sunne and Moone being at such a distance could not be kissed therefore Idolaters used to put their hand to their mouth in a way and signe of their idolatrous Kissing and worshipping of them Oh that we had of his flesh The flesh of him that hated Job verse 31 Jobs domesticks provoked him to take revenge on his hating enemies professing themselves could not be satisfied no not though they had eaten them up quick Yet Job free from any revenge of Job are ended Which he had with his three friends verse 40 of Elihu Elihu chapter XXXII verse 2 the Buzite descended of Buz the sonne of Nachor Abrahams brother Gen. XXII 20 21. who had been present all the while taking occasion of the silence now on all hands used and being partly offended at some things passed on either side He begins his speech yet modestly excusing the necessity of it And he continues it in six Chapters He speaks to Jobs friends by way of Preface most for Attention chap. XXXII To Job himself after a like Preface in four several Orations wherein he repeats divers of Jobs sayings yet with some strainings of some of them and gathering Collections out of them and so thereupon blaming him and answering them ch XXXIII XXXIV and XXXV And in the XXXVI and XXXVII chapters He seeks to allay Iobs Complaints of God with a magnificent setting out of Gods justice mercy power glory and wisdome which Iob seemed to obscure by his bitter complaining of Gods harsh proceeding with him Elihu speaks more uprightly and wisely in this cause then Iobs three friends had done As appears in that he stopt Iobs mouth that he answers nothing though he gave him liberty three or four times to speak And God himself blames not him at all as he doth the other three friends God thrusteth him down God by his judgements on him verse 13 gives sentence on our side that Iob is an hypocrite and wicked man though none but God can thrust him down from his own immovable confidence which God may haply do by the efficacie of his words in the mouth of Elihu As in a like sense Ioseph speaks Gen. XLI 16. And Daniel chap. II. 28. They were amazed Thus Elihu speaks of Iobs friends verse 15 turning his speech to some other persons wherefore Iob Now Elihu speaks to Iob. chapter XXXIII verse 1 And after a Preface first used ver 1 7. He falls close to his work in that which followeth surely thou Here Elihu begins to charge Iob with undiscreet speeches verse 8 touching himself and touching God ver 9 10 11. I am clean This chardge seems gathered out of chap. X. 7. and chap. verse 9 XVI 17. and XXIII 10 11. and XXVII 5. And yet elsewhere Iob acknowledged his sinfulnesse Behold verse 10 he findes This seemes gathered out of chap. IX 17. and XIII 24 27. and XIV 16 17. and XVI 9. and XIX 11. Behold verse 12 in this Elihu's Confutation from Gods greatnesse giving not account of any of his actions ver 12 13. And therefore Iobs expressions against God were too unsavoury and irreverent And from mans weaknesse not apprehending Gods wayes of revealing his minde and will nor Gods aime and end in his proceedings with man the issue effects and fruits of his chastisements which he sets down in particulars ver 14 28. And summes up all together ver 29 30. And makes a Conclusion and application of this his first speech to Iob ver 31 32 33. Furthermore Elihu's second speech to Iob chapter XXXIV verse 1 in this Chapter wherein the Preface is ver 1 4. Iob hath said His charge against Iob and the
I. 10. Surely thou wilt verse 13 Psal. CXVI 8. 9. Al-taschith That is chapter LVII Destroy not which seemes to be the subject-matter of this Psalme The same is in the Titles of Psal. LVIII LIX LXXV Possibly the word here may relate to that 1 Sam. XXVI 9. though that fell out after his being in the Cave Cave 1 Sam. XXIV 3. And in the Cave he made a Prayer which is the CXLII Psalme performeth all things for me Psal. verse 2 CXXXVIII 8. Phil. I. 6. Some understand this Psalme in this sense chapter LVIII to admonish Judges and Magistrates of their duties and offices minding them of their high power received from God who they are against whom they must exercise it even wicked men such as are here described And so shall men count them worthy the title of gods and acknowledge God in them and their doings Yet I would not in this Psalme exclude all or any relation had to Saul and his wicked Courtiers Doye He appeals to their consciences verse 1 speak righteousnesse Or dumb justice boasting so to do when indeed justice was dumb and opened not her mouth O congregation O assembly company of Sauls Courtiers and Counsellors complying with the King against David you weigh Not justice verse 2 but wrong for right to serve your violence as you are able from the womb Esay XLVIII 8. John IX 34. Ephes. IV. 18. verse 30 inbred inveterate incorrigible Jer. XIII 23. Charmers The Addars craft against them is recorded by divers Authors verse 5 Some sinners like the Addars Acts VII 57. Charmers seem to practise thus upon Addars Eccles. X. 11. Jer. VIII 17. And Charmers are forbidded by Gods Law Deut. XVIII 11. Yet this may seeme a proverbial speech used by David without any purpose to maintaine either the truth of the thing in matter of fact no more then Sirenum voces or Cygnea cantio do prove such things to be or else the lawfulnesse of it in relation to God and his Law And Proverbs and Similitudes may be taked from things in themselves unlawful as from a thief Apoc. XVI 15. the unjust Steward Luke XVI 18. O God The plural word Elohim here used is most times meant of one true God in the singular number verse 6 See Gen. XX. 13. and XXXV 7. And so may be understood that in Exod. XXXII 1. and verse 4. comparing therewith Neh. IX 18. Before your pots can feele the thornes The general meaning is plain verse 9 of the suddennesse of the destruction of those wicked men in the former verses Yet this proves a thorny text to expound aright the simiiude of thornes here used and the rest of the words contained in this verse Pots thornes living are words here of various significations whence three maine renditions and interpretations do arise thus Before your pots can feele the fire of thornes which is short Eccles. VII 6. so shall God take them away as raw flesh by the heat of his indignation Or thus as quick or as yet living and flourishing in his wrath Or thus Ere men shall perceive your young springs of thornes grow to a perfect pricking bramble God will as with a whirlewinde destroy every one of them even as alive or quick even in wrath as in burning anger Thus speaking to the wicked of their sudden destruction Or thus As raw flesh is snatched out of the pot or flesh snatched out of the pot being yet raw before the heat of that light bramble-fire be come to it so God c. Thus variously we may extend our mindes and meanings without any peremptory determination of any one particular wash his feet As Psal. verse 10 LXVIII 23. See Esay LXIII 3. Mal. IV. 3. Apoc. XIV 20. at evening Sauls messengers watching the house to kill David chapter LIX verse 6 And so verse 14. of his strength Sauls verse 9 Or suddenly changing the person as is sometimes in the Hebrew as Deut. V. 10. Dan. IX 4. Mich. I. 2. meaning Davids strength And so it is verse 17. my mercie So by the vowels verse 10 and in the margin of the Masorets But in the Hebrew text his mercie Slay them not At once verse 11 but by little and little Yet verse 13. he saith Consume them that they may not be And in the next words and let them know All which may so well agree together as needs no words of reconciliation Shushan-Eduth Shushan signifieth an instrument of six strings chapter LX from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six or a Lillie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consists of six leaves Eduth signifieth Testimony either implying this Psalme to be a testimony of Davids faith and thankfulnesse or to be sung by the Priests before the Ark of the testimonie or rather being joyned to the former word by a Maccaph as in some kinde a part of it it makes up the name of the musical instrument to teach The Doctrine in this Psalme contained that all might learn it As Deut. XXXI 19. 2 Sam. I. 18. 2 Chron. XXXV 25. when he strove See the Histories 2 Sam. VIII 13. 1 Chron. XVIII 12. And see the Observations on 2 Sam. VIII 5 13. Edom The Edomites joyning with the Syrians in the valley of salt At the South end of the dead Sea Or that called the valley of Siddim Gen. XIV 8. Or the valley of Saveh verse 17. twelve thousand And after in the pursuit of the victory six thousand or these six thousand by Abishai before the main battel From both doth arise the number of eighteen thousand Which victory being archieved by Davids two Generals Joab and Abishai both under him is ascribed to each of these three in the places afore cited And as David and his Generals obtained a victory here 2 Sam. VIII 13. So afterwards did Amatziah slay of Edom in the valley of Salt 10000. And other 10000. were cast down the top of the rock or Selah or Petra which Amatziah took by warre and they all were broken in pieces 2 King XIV 7. 2 Chron. XXV 11 12. Thou hast given Now a banner of conquest and victory That From hence to the end accords with Psal. CVIII 6 verse 4 13. I will reioyce David by reason of Gods truth verse 5 word and promises verse 6 will triumph over his enemies within the Land of Judea and those bordering about it I will divide This implieth a possession first Shechem It was a Citie in Mount Ephraim near Samaria given to the Kohathites-Levites and a Citie of Refuge Abram came thither Jacob had his daughter Dinah ravished there Joshua thither gathers all Israel and renues Gods Covenant with them a little before his death The Shechemites conspire against the house of Gideon to make Abimelech King and he destroyes them Thither Rehoboam came to be made King but Jeroboam gaines the Kingdome of Israel builds or repairs Shechem and dwels in it Of this see the Annotations on Hos. VI. 9. Succoth Not that in Egypt Exod.
and some other passages this Psalme may seeme not to be composed by David but by some later inspired Prophet the Heathen This Psalme seemes composed chapter LXXIX verse 1 not in the times of Antiochus Epiphanes but in the times of the Babylonish captivity rather Bemoaning those miseries which were brought upon them by those barbarous Babylonians Poure Ier. X. 25. verse 6 our neighbours seven-fold That did not pitie us in our calamity verse 12 but insulted over us Gen. IV. 15 24. Esay LXV 6 7. Shoshannim Eduth See the Observations on Psal. chapter LXXX LX. 1. and XLV 1. some make Eduth here which signifieth a testimony to import the Churches testimony and profession of her faith in the promise of God for her deliverance out of the Babylonish captivity at the end of seventy years Ier. XXIX 10. And so this Psalme to be made in the time of that captivity Asaph See the Observations on Psal. L. upon the man of thy right hand Thy beloved one verse 17 as Benjamin was Gen. XXXV 18. And here may be meant David in his posterity Psal. CXXXII 10 11. and LXXXIX 19 20 21 35. Or Zerubbabel particularly But both as shadowes and types of Christ the substance principaly intended Col. I. 13. Psal. XLV 3. Luke XXIV 19. Heb. II. 18. in the new moone chapter LXXXI verse 3 This Psalme seemes sung at the Jewish Feasts When he went Or had gone I heard a language Was a stranger in the secret place of thunder In that pillar of a cloud verse 7 Exod. XIV 24. haply troubling the Egyptians with thunder lightning and tempest Psal. LXXVII 17 18. gave them up See the Observations on Esay VI. 9. verse 12 congregation of the mighty Assembly chapter LXXXII verse 1 Assise and Session of God of Magistrates whose office is the Ordinance of God Rom. XIII 1 2. and they so called gods Exod. XXII 8 9 28. John X. 34 35. And the cause before them the cause of God Deut. I. 17. 2 Chron. XIX 6. all the foundations Lawes verse 5 Orders estates are all in confusion turned up-side down Alledged by our Saviour verse 6 Iohn X. 34. like men As Adam did verse 7 As Hos. VI. 7. Iob XXXI 33. But rather the sense is more general ye shall die as other men do that last line of death shall put an end to your height and haughtinesse Psal. CXLVI 3 4. Ye die as the meanest men do for so the word is most what taken specialy when it is put in opposition as here Psal. XLIX 2. and LXII 9. Esay II. 9. and V. 15. Death makes no distinction between man and man as is excellently expressed by Heathen Poets die all shall equaly and alike one with another like one of the Princes As one of the other Princes of the world as other mortal men as one or any one even the meanest who among the rest of men make but a number as it were A Song as Psalme See the Observations on Psal. chapter LXXXIII XLVIII title This Song seems composed and inspired as a forme of Prayer when the Church and people of the Jewes were in great danger by many enemies conspiring against them to destroy them And this likely either in the dayes of David 2 Sam. VIII or rather long after Davids time in the dayes of Jehoshaphat or of Ezekiah thy hidden ones Hidden as his peculiar treasure verse 3 Exod. XIX 5. secret preserved under the shadow of his wings Psal. XVII 8. XXVII 5. and XXXI 20. Whose life also is hid with Christ in God Col. III. 3. Hagarens And Hagarites verse 6 1 Chro. V. 10 19 20. So called from Hagar the mother of Ishmael Gen. 16. Gebal The Giblites verse 7 near Sidon whence Solomon had stone-cutters 1 Kings V. 18. Ezek. XXVII 9. See Josh. XIII 5. Endor In Manasseh verse 10 East from Dor which lay on the mid-land sea Saul goeth to a Witch at Endor which indeed was not farre from the mountains of Gilboa where Saul was slaine Taanach and Megiddo not far from it whose name alone is Jehovah Which hath his being of himself verse 18 Exod. III. 14. Deut. VI. 4. An eternal Being Esay XLIV 6. Apoc. I. 4 8. and IV. 8. and XI 17. and XVI 5. And giveth being to all things Acts XVII 25. to his word and promises and threatnings Exod. VI. 3. Ezek. VII 27. See the Observations on Esay XXVI 4 of Jehovi see the Observations on Psal. LXXI 5. Of Jah see the Observations on Psal. LXVIII 4. Gittith So Psal. chapter LXXXIV VIII and LXXXI And Obed-Edom a Levite and Porter or Singer in the Tabernacle is called a Gittite 2 Sam. VI. 10. haply from Gath-rimmon a Citie of the Levites Iosh. XXI 25. And there is Gath a Citie of the Philistines The word then may signifie an Instrument of musick not such as our Gitterne such as was used in Gath or rather used by the posterity of Obed-Edom the Gittite Or it may import that those three Psalmes were sung upon occasion of Davids removing the Ark from Kiriathjearim to the house of Obed-Edom the Gittite and from thence to Jerusalem 1 Chron. XIII and XV. chapters More certaintie is not found out Korah See the Observations on Psal. XLII Title thine Altars The places near them might haply become the nests of birds verse 3 Josh. XXIV 26. Or this may relate to the Psalmists longing and crying after them by an abrupt and pathetical exclamation and naming of them Oh thine Altars thine Altars not yet excluding the force of that argument from the birds nestling either near or elsewhere Some hence conceive That this Psalme was penned by David in the time of his Exile and banishment from Gods house and service by the means of Saul verse 9. not so likely of Absalom the wayes of them Of the travellers that go up to God house verse 5 and of such as have liberty so to do or the high-wayes and causies themselves that leade to thy house of Baca Or Mulberry trees verse 6 which use to grow in dry places A valley of this name was nigh Jerusalem 2 Sam. V. 22 23. Joshua XV. 8. make it a Well By digging Wells therein for water no drought or difficulties shall hinder them from coming to Gods house but they will break through them Or make him a Well that is God in stead of a Well to them Jer. II. 13. and XVII 13. Psal. XXXVI 9. the rain also filleth the pools Which they digged God so provides for them Or the bountiful rain of Gods blessings of grace and comfort shall cover and comfort them from strength to strength increasing so verse 7 as Rom. I. 17. 2. Cor. III. 18. Or from company to company from troop to troop as by troops they came up to Gods house thrice a year of thine anointed David the type verse 9 Messiah the truth a door-keeper Fixt and a servant verse 10 in the meanest office there then to be free and frolick and flourishing
though that tookest Even when thou tookest vengeance of their inventions verse 8 yet even then a forgiving God a God answearing their prayers and not we Or chapter C verse 3 and his we are as the Hebrew in the margin readeth it Deut. VII 6 7. and chap. IX 4. c. Psal. XCV 5. A Psalme of David This seemes inspired and written by David chapter CI when he was new made King Or as some He promiseth what to do when he shall be made King and how he will governe his own house in the meane time not know Matth. chapter CII verse 4 VII 23. of the afflicted Or for the afflicted A set forme of Prayer for him for any in a poor afflicted estate And so divers other set formes of prayer are found in Scripture in a set forme of words As Num. VI. 24 25 26. Matth. VI. 9 13. And again at another time and upon another occasion Luke XI 1 4. Psal. XX. and XXI This Prayer may seeme inspired and composed by Daniel or some other Prophet towards the end of the Babylonish Captivity verse 13 16. Zech. I. 12 13. the appointed time Jer. verse 13 XXIX 10. Dan. IX 2 24. c. in her stones Neh. verse 14 II. 13. c. and IV. 2. Zech. I. 22. Of old This verse verse 25 and the two next are cited Heb. I. 10 11 12. and applied to prove the Deity of Christ. This Psalme chapter CIII and the four following containe the Praises of God and the arguments of his Praise both Ordinary and Extraordinary in relation to his Church and to all his Creatures thy youth is renued like the Eagles Thou keepest thy self fresh and vigorous verse 5 as in thy youth thou returning to the dayes of thy youth Job XXXIII 25. And like the Eagles youth or strength and vigour which abides so long even to and in old age and length of very many years and seemes to renew her youth by the casting of her feathers yearly not her bill the upper beak whereof groweth at last in an extreme old age so to over-grow and bend over the lower beak as causeth the Eagle to die of famine not of feeblenesse Arist. lib. 9. cap. 32. de historia animalium See Esay XL. 31. hoasts ye Ministers Both Angels verse 21 and men and all his creatures Ephes. 3. 10. Col. I. 16. 1 Kings XXII 19. Gen. XXXII 2. Psal. CIV 4. Dan. VII 10 Apoc II. 1. Esay LXI 6. Neh. IX 6. This Psalme is exquisite for loftinesse chapter CIV and other ornaments with light as with a garment Gen. verse 2 I. 3. 1 Tim. VI. 16. He wholly so shines as the eyes of any no not of the Angels are able to behold the luster and splendor thereof As neither we that of the Sunne the beams of his chambers in the waters Maketh and distinguisheth the regions of the aire verse 3 as into lofts or upper chambers in and by the watery clouds ver 13. his Angels spirits Alledged and interpreted of Angels verse 4 Heb. I. 7. useth them being spiritual substances as speedy active messingers ministers and executors of his will Heb. I. 14. his ministers a flaming fire The Angels such 2 Kings II. 11. and chap. VI. 17. Or the flashes of lightnings and other meteors are his ministers to do his will waters stood above the mountains At the Creation verse 6 Gen. I. 2. And at the Flood Gen. VII 20. to cover the earth Job XXXVIII 8 verse 9 10 11. Jer. V. 22. Gen. IX 11 13 15. oile Psal. XXIII verse 15 5. and XCII 10. Eccles. IX 8. Matth. VI. 17. her house In them is her house verse 17 Psal. LXXXIV 4. Job XXIX 18. Matth. VIII 20. Luke IX 58. Dan. IV. 12. Conies Prov. XXX 24 verse 18 26. in wisdome hast thou made them all By wisdome here to understand Christ punctualy verse 24 is more then the Text yeelds Or that Text either Prov. III. 19. though that be a sacred truth Heb. I. 2. Sea Not that Psal. verse 25 CXIV 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which particle doth distinguish the great Midland Sea from the other lesser go the ships See verse 10. verse 26 Gen. II. 14. Esay XXXIII 21. Leviathan The Whale Job XLI renewest By causing new creatures to come in the place of the old verse 30 Eccles. I. 4. Praise ye the Lord In the Hebrew verse 35 Halelu-jah Praise ye Jah This Halelu-jah is kept in the Greek and in other languages set sometimes in the beginnings sometimes in the end of Psalmes Apoc. XIX 1 3 4 6. O give thanks See the Observations on Psal. chapter CV verse 1 XCVI 1. whereby most likely it is that this is Davids Psalme his strength seeke his face The Ark where God declared his power and presence Psal. LXIII 2. and LXXVIII 61. See the Observations on Psal. XXVII 8. his judgements Esay XXVI 9. verse 7 Specialy those upon the Egyptians are famously known and spoken of oath unto Isaac To Abraham verse 9 in the Presence of Isaac Gen. XXII 17. and XXVI 3. mine anointed This is spoken of the Patriarchs verse 15 not of Kings my Prophets So Abraham is called Gen. XX. 7. with fetters Gen XXXIX verse 18 20. his word came Gods word in dreams touching his advancement verse 19 Gen. XXXVII 7 9. came to be fulfilled Or Josephs word in the interpretation of the dreams of Pharaohs Officers and of Pharaoh himselfe He turned See the Observations on Esay VI. verse 25 10. they rebelled not The Signes and Wonders did not verse 28 Or Moses and Aaron did not rebel c. haile for raine Raine rare in Egypt Zech. verse 32 XIV 18. much more haile first-borne Thus all the ten plagues of Egypt are reckoned up verse 36 save the fifth of Murrain of Beasts and the sixth of Boyles upon Man and Beast a cloud for a covering A large cloud to cover all that hoast from the parching heat of the Sun verse 39 Quailes Twice verse 40 Exod. XVI 13. Num. XI 31. dry places In the deserts of Sin verse 41 and Zin from the rocks of Rephidim Exod. XVII and Kadesh Num. XX. That they might Obedience the end of all Gods mercies verse 45 Exod. XIX 4 5 6. leannesse By their ratson chapter CVI verse 15 or lust they purchased to themselves razon leannesse yea a plague and death Psal. LXXVIII 30 31. Esay X. 16. Dathan Korah is omitted here verse 17 Oxe Elsewhere the terme of Caâ—â— is used verse 20 Ham Gen. verse 22 X. 6. pleasant land Deut. verse 24 XI 11 22. Ezek. XX. 6. See the Observations on Zech. VII 14. Baal-Peor See the Observations on Judges VIII verse 28 33. Baal signifieth Lord Master Husband or Patron Peor is the name of a mountaine And Beth Pehor the name of Baals Temple there Num. XXIII 28. Deut. III. 29. For the idolatry committed to this idol the Scripture sometimes for the word Baal useth Bosheth which signifieth shame Hos. IX 10. See Jer.
Vanitie of vanities He resumes and concludes his main Text verse 8 ater his large demonstration of it by so many convincing arguments the Preacher was wise And moreover verse 9 because he knew how hard it is to work man to a firme belief of this maxime That all these earthly things are but vanity he heaps up in these few words of his conclusion many cogent arguments yet more to re-inforce the same from his own wisdome from his care to teach the knowledge of this principal lesson his heed his search his ordering of it and other Proverbs from the delight and acceptablenesse of it from the uprightnesse and truth of it All which as they may relate to his teaching and writing in general so more specialy to the subject matter of this Book The words of the wise In this verse Solomon riseth higher verse 11 and comes up to the praise of the words of the wise in general which is most appliable to the Word of God in the Scripture the praise is from their power and efficacie they are as Goads as Nailes And from their Authority fastened â—d managed by the Masters of Assemblies the Preachers and Ministers And the Word and they both given from one Shepheard the great Shepheard of the Sheep the Lord Jesus Christ. Yet some would make this understanding of this verse That the Authors of these Collections compiled them together into one body under the name of Solomon guided thereunto and so given by and from Zerubbabel by these and by no other verse 12 no humane and vaine words or writings Psal. XIX 11. These are sufficient Some conceit that Zerubbabel speaks thus to Abihud Many books This most true in this age if not more then any other But these many in comparison of the Scriputure may well be called wast-papers And much study in them is a wearinesse of the flesh The Conclusion of the whole matter let us hear The first word of this verse verse 13 rendered Conclusion is written in the Original with an extraordinary big letter to put an extraordinary mark of Attention upon it The meaning of the words of this and the last verse need no Explanation THE Song of Solomon A Song it is as the title bears Not an Historie or a Prophecie which conceit while some have fancied to themselves to maintain the same they have been driven in their Expositions forcibly as it were to ravish the Text and to fall into sundry I might say ridiculous singularities and absurdities It is the Song of Songs the chiefest of his 1005. Songs 1 Kings IV. 32. the most excellent of all others and that for Expressions Mysteries Purity and Holinesse but most for the Subject and Matter of it which is sublime divine and Evangelical It is all a continued Allegorie full of Obscurities as is confessed by all somewhat the harder to understand by reason of so many diversities of understandings somewhat the more difficult because we meet here with diverse Hebrew words which are not found in the Scripure besides It is all mystical as many words almost so many Mysteries As is likewise said of the Apocalypse And the Jewes hereupon are said to forbid the reading of this Book among them till they came to thirty years of age Yet it appears to be an Epithalamium a marriage-Song a Song of Loves Penned by Solomon it seemes in his younger years and best times not long after his marriage with Pharaohs daughter whereunto he may haply allude in this Song and long before his foul falls in his old age But yet a greater then Solomon is here Here is Christ the true Solomon the Bridegroome and his Church the Spouse Here between them is set down all Rhetorick of Love pathetical Compellations affectionate Elogies Passionate Expressions all here pure and spiritual in this Celestial Poem Here is nothing of Temporal Carnal or worldly mixture in it The flowers and ornaments of Language in the Praises of Both are not applicable to bodily or natural beauties but to spiritual and supernatural Here is hidden Manna sancta sanctis Pearls are not for swine Here Solomon rips up and rifles as it were all the rarities of Nature to describe his sacred and supernatural mysteries Yea such is the matchlesse riches and sweetnesse of this Poem and the subject of it that though the storehouse of the whole world from both her spheres contribute to it yet all is not sufficient The richest earthly things are but grosse and sensible illustrations of spiritual Majesty and glory They can serve but as mystical representations as Emblemes as Hieroglyphiks as Manuductions and Perspectives to Grace and Glory Here between Christ and his Church are interchangings of mutual Praises Gloriations and Congratulations of Zealous spiritual longings and breathings of Loves and Vowes and Joyes of acclamations attestations and administrations His divine and glorious excellencies in himself and rich bounties and blessings to her and her precious heavenly graces and endowments ornaments and priviledges by him in an high character in lofty and stately sayings and similies are portraied and laid out to the life by her and by him And yet withal her failings and recoveries and his withdrawings thereupon and returnings are not omitted And lastly she being never satisfied with his Love out of the unquenchable flame of her affection she doth beg still a more intimate Union and communion with him and a perpetual fruition of him for her self and for all her members that yet knew him not And that he would hasten his last coming for the full finishing of all and her enjoyment of him in Vision Beatifical in the Life of Glory In all these Interlocutions betwixt them she speaking nine times He seven times And both joyntly together the same things as in a Chorus two times In a word There are such divine raptures as are able to fire the holy affections of the sons of men Let him kisse me chapter I verse 2 c. The speech of the Church the Spouse to Christ the Bridegroom to the 8. ver set forth in her wishes of his love in expressions of the worth of it of his sweet smelling graces and the powerful vertue of them in her and in others in his rich and gracious provisions for her in her Vindication of her own deformities and defects against the envious and uncharitable censures of others concerning her and in petitioning him for further counsel and direction If thou know not c. Christ his Reply verse 8 in the four next verses granting her last request with gracious and great commendations of her and rich promises made unto her While the King c. The Church in this verse 12 and the next verse returnes the fruits of Christs love and bounty magnifying by similies his gracious goodnesse to her and declaring what her cate shall be to keep and indeere him to her Behold thou art fair Christ here in this verse 15 and the next verse congratulates his Church Praysing again and so
lovely Her Love wants no Rhetorick to display his parts she thinks she can never speak enough of him Whither The effect of the Churches speech being so ful of affection and admiration chapter VI verse 1 what it wrought upon the daughters of Jerusalem And here they double their demand as they did chap. V. 9. thou fairest Though she acknowledged her self black chap. I. 6. And was now in a distresse and a desertion that we may They cannot help her to satisfie her desire but they will joyne to seek him with her So much good they received by her holy conference with them And so God blesseth the holy conferences of his people and the communion of Saints Zech. VIII 21. And surely best it is to seek Christ with the Church in her companie she being the pillar and ground of truth and as that pillar of fire in the Wildernesse to guide and go before us is gone downe See before chap. V. 6. verse 2 But now she can tell it her self and tell it to others And she is ready so to do apt to communicate all she knows all she can tell them 1 Cor. XII 7. Not the powring out but the want of powring out dries up the streaming of that oile of Grace 2 Kings IV. 6. into his garden Chap. IV. 16. I am my beloveds Chap. verse 3 II. 16. and chap. VII 10. Here her faith reviveth And come what will come she rests upon this resolution Thou art beautiful verse 4 c. The Church having confessed her fault and seeking so earnestly to repair the breach and renew her love and interest in him Christ hereupon is so ready to receive her and afresh so highly to praise and commend her as formerly he had done ch IV. which shewes that he is no changeling and makes to her singular comfort Jer. III. 22. as Tirza Josh. XII 24. 1 Kings XIV 17. and chap. XV. 33. so beautiful a Citie as Jerusalem Lam. I. 1. and chap. II. 15 16. Psal. CXXII 3. and XLVIII 2. and LXXXVII 3. and CXXXII terrible To daunt enemies and draw hearts unto her she is admirable inexpugnable Turne away thine eyes Chap. verse 5 IV. 9. If she be sick of his love he is overcome by hers no love lost between them threescore Queenes This verse is put hypotheticaly verse 8 by way of supposition Be it so my Dove The rendition of the case verse 9 and comparison Yet allt hose would not equal thee yea even they themselvs would yeeld the praise and blessing to thee Deut. XXXIII 29. 2 Sam. VII 23. Ps. CXLIV 15. Who is she verse 10 c. Many make this the praise which the Queenes and Concubines give the Church not hereby doubting but admiring her and her excellencie Yet I see not but they may well be a continuation of Christs speech in praising her not unlike to that in the fourth verse aforegoing I went downe Christs inspection and care of his Church verse 11 and Congregations and how they fructifie and flourish Esay V. 2. Matth. XXI 34. 1 Cor. IX 7. This phrase speaks not a present ignorance in him no more then that phrase Gen. XVIII 21. Or ever I was aware i. e. verse 12 not ignorantly but suddenly As Esay XLVII 11. my soul c. This seemes to denote the affectionate haste and desire wherewith Christ was carried on in a kind of insensible manner to revisit his Church and restore comforts to her to present his ardent and longing affection to behold the flourishings and propagations of his Church Amminadab Likely some swift Charet-driver some translate it appellatively my willing people Some make the whole verse to be the speech of the Church confessing her ignorance that Christ was gone downe to that end as is expressed in the former verse But that he was gone away from her in angry displeasure for her unworthy and sluggish neglect of him chap. III. 3. And therefore she drove on so furiously to finde him out againe yea so furiously that she over past him So obscure is this text and the meaning so dark and difficult to determine Returne c. Various likewise are the Opinions of Interpreters here I conceive The word fairly come of as the words of Christ to his Church mainly and earnestly recalling her to return to him O Shulamite Not Shunamite Some make it the feminine of Solomon and so to denote his wife the women being usualy called after their husbands names Esay IV. 1. And so his Spouse is the figure of the Church of Christ throughout this Song that we may look upon thee view and contemplate thee and thy beauty with complacency and delight What will ye see Seemes best to be Christs words still in answer of his own question as it were the company of two armies As in that joyful day at Mahanaim and the Vision there of Jacob Gen. XXXII 2. The Spouse here likened to these two armies Or that she is so guarded and safe-guarded with such armies as Jacob there was Yet some apply this to that intestine warre within her of the flesh and spirit fighting as two armies within her as the twins did in Rebecca's womb Christ here to the tenth verse continueth his Praising of her again running over every grace and ornament in her from the lowest to the highest together with his joy and pleasure that he takes in her And all under new and fresh Similies and exemplifications And thereupon in the tenth verse and to the end of this chapter the Church renewes the joyful profession of her love to him and of his desire towards her inviting him to her Assemblies to see them how they prosper and she promiseth to give and devote all her best fruits wholly to him for whom alone she had brought them forth and by whose blessing she flourished with all manner sorts of them both new and old How beautiful This beautifulnesse is ascribed chapter VII verse 1 with admiration to sundry parts of her and to her whole person oftentimes O Princes daughter 1 John III. 1. John I. 12. 2 Cor. VI. 18. the King is held in the galleries Christ himself verse 5 Yea and no earthly King but would finde in his heart to be tied to these walks and to be held as it were prisoner in the sight of thee and thy bravery Ps. CXXXVIII 4 5. and XXVII 4. being so astonished and never satisfied with the sight of thee and thy beauty and so over-valuing it above his own and all other earthly glory whatsoever How faire Such passionate admiration of her verse 6 proceeds from his wonderful love to her agreeing well to that saying Esay LXII 4 5. and LXV 19. Zeph. III. 17. And cannot but procure some suitable reciprocal love to him Ezra IX 13 14. 2 Cor. V. 14. Palme-tree The Embleme and symbol of constancie verse 7 and fruitfulnesse patience and victory Psalme XCII 12 13. Apoc. VII 9 10. go up to the Palme-tree He will familiarly dwell with his Church
he can do a greater thing then he promised to Ahaz to save him by his help against those two Kings And this signe indeed is the foundation of all Gods promises and of the fulfilling of them In this Sonne all the promises of God being Yea and Amen This here is applied to the Blessed Virgin Mary Matth. I. 18 23. Luke I. 27 35. and beare a Sonne A Virgin still in and after the birth which continues on the strangenesse of this miraculous signe Not yet but that otherwise he was borne in the ordinary maner by the opening of the womb Luke II. 22 23. Butter and honey Meats that young children affect verse 15 shall he eate The Virgins Sonne that he may know That he may grow up and attaine to yeares of discretion c. Luke II. 52. For before the childe A childe verse 16 or rather pointing to Shear-jashub For no other use appears of his being there with his father but this alone See chap. VIII 4. The Lord shall bring The Prophet now proceeds to foretel him verse 17 a farre worse evil then that he now feared that should befall him and his from the Assyrians themselves whom he now so much rested upon King of Assyria King or Kings collectively flie Egyptians verse 18 or others neighbouring to them 2 King XXII 33 35. holes of the rocks As Bees do verse 19 Whence is that of honey out of the rock Psalme LXXXI 16. Deut. XXXII 13. that is hired Ezek. XXIX 18 verse 20 19. Or rather 2 Kings XVI 7 8. So that Ahaz in issue did but hire a razor to shave himself and his estate the river Euphrates And it shall c. verse 21 The condition of those that shoule be left in the Land after this shaving a young cow and two sheep That had numbers of them before the plundering abundance of milke Through the depopulation verse 22 and great paucity of inhabitants and large pasturage occasioned thereby where there were a thosand vines c. verse 23 The richest and fruitfulest places for want of husbanding and manuring should be overgrowne with uselesse and harmful trash ver 24. with arrowes To defend themselves against wilde beasts verse 24 and other harmful creatures as might lurk there And on all hills Such places on the hills verse 25 which the rich had by undue inclosures fenced in for pleasure or profit that such fences being now cast downe they should lie open to cattel great and small to grase upon and trample downe at pleasure Moreover chapter VIII verse 1 c. The sixth Sermon in this and the four Chapters following And that of the same nature and subject matter for the most part with that in the last chapter aforegoing But as that was to Ahaz so this to the People and write in it Some think only the name Maher-shalal-hash-baz Others rather this whole Sermon or Prophecie contained in these five Chapters Maher-shalal hash-baz As in relation to the King of Assyria make speed to the spoile haste to the prey intimating what he should speedily do to Israel and Syria Witnesses to record The name given to the childe verse 2 and the reason of it Uriah the Priest The High Priest Of whom 2 Kings XVI went unto Or verse 3 had gone in to And so in the words following bare a Sonne Or had borne a Sonne was newly delivered of a male-childe this people Of Israel and verse 6 Samaria of Shiloah The soft rivolet of Jerusalem over all his channels Or rather with all his channels or from all his channels and his banks meaning his owne That the King of Ashur should come with all the forces he could make thtough Judah Having subdued Israel verse 8 should make his way thereby to passe through Judah also even to the neck To Jerusalem that all Judah should be in danger to be drowned by the inundation of this river the Assyrian and his forces Associate your selves Speaking to the enemies verse 9 the Israelites Syrians Assyrians all their people armies that in way of derision and ye shall be broken All shall turne to your ruine for God is with us Even that Immanuel ver 8. verse 10 and ch VII 14. spake thus to me To comfort and confirme the godly in Judah against their distrusts and fears in these calamitous times a confederacie Be against that confederacie with the Assyrian verse 11 Binde up the Testimony God would not have the Prophet to deale further in this kind verse 16 with these faithless and prophane people but reserve such sacred mysteries to be imparted to the faithful his disciples And I will waite The Prophets resolution verse 17 what he would do Behold verse 18 I and the children My self and my children chap. XX. 2 3. and chap. VII 16. and ver 3 4. of this chapter Indeed Heb. II. 13. These words are produced as spoken either of or by Christ As likewise those words 2 Sam. VII 14. are applied to Christ Heh I. 5. And the like is againe in that same text Heb. II. 13. The truth is Many speeches of the Prophets concerning themselves and many Prophecies concerning Cyrus and others who were types of Christ are in the New Testament applied unto Christ being one way and in one maner verified of them and another way and in another maner also many times fulfilled in him seek unto them that have familiar spirits People in times of straits are prone this way verse 19 1 Sam. XXVIII 7 15. 2 Kings I. 2. And so likely at this time The Prophet therfore here armes the faithful against this course And they shall passe The evil that shall betide such men verse 21 In their distresses they shall flit and fling to and fro but meeting with no meanes of succour or relief either from above or below they shall be at their wits end and curse their King Who brought them to that miserable distress and should rather have saved and preserved them And their God Even God himself in their murmuring desperation Or rather their Idol-god unto the earth Downward or abroad into the Land as verse 22 ch V. 30. Neverthelesse This Chapter hath dependance upon the Chapter aforegoing chapter IX verse 1 and is a continuation of that discourse Here the beginning imports some allay of the calamitous condition there mentioned he lightly afflicted By Pul rather then Tiglath-Pileser 2 Kings XV. 19 20. more grievously By Shalmaneser 2 Kings XVII 3 6. Or by Tiglath-Pileser rather 2 Kings XV. 29. by the way of the sea Of Cinnereth Josh. XIII 27. called also the sea of Galilee the sea of Tiberias the lake of Genesareth beyond Jordan Or beside Jordan on the West-side of it The word signifies either side in Galilee of the Gentiles The upper Galilee in the Tribe of Naphthali much replenished with the Gentiles being near the Confines of Tyre and Sidon and having the Cities in it made over by Solomon to Hiram though he refused them And our Saviour
the words a Nation meting out and treading down arrogating so much to themselves and acting accordingly the rivers have spoiled The forces of the King of Assyria say some thus should spoile the land of the Ethiopians The others understanding here the land of the Assyrians conceive it here to be thus described by the rivers and the abundance and violence of them and their streams in it All ye inhabitants Esay calls all the world to observe verse 3 how remarkable and conspicuous Gods judgements and the execution of them by the Assyrians should be upon the Ethiopians say some Gods judgements upon and against the Assyrians say others And accordingly they apply what is set down in the 4 5 and 6. verses following the one for the Assyrian executing the judgement upon the Ethiopian the other for God executing his judgement upon the Assyrian asserting to himself the defence and security of his owne people In that time A prophecie of the Conversion of the Ethiopians to Christ verse 7 in the dayes of the Messias Acts VIII 27 39. As most hold shall the present be brought By the Ethiopians a present of their spiritual services Others expound it a present of the prey of Sennacheribs armie chap. XXXIII 23. consecrated to Gods service and in way of Thanksgiving to him Jer. LI. 44. of Egypt Of Egypt see the Observations on Gen. chapter XIX verse 1 XII 10. Of this burden of Egypt see likewise Jer. XLIII 10. and XLIV 30. and XLVI 2 13. Ezek. XXIX and XXX and XXXI 2 18. and XXXII swift cloud Swiftnesse for expedition cloud in an extraordinary manner for clouds are not ordinarily seen in Egypt Psal. CIV 3. a cruel Lord and a fierce King Which some understand of Sennacherib verse 4 some of Nebuchadnezzar some rather of one of their own Kings as namely Psammetichus who had beene a pettie King of one of the two Provinces into which Egypt had beene divided after the death of Sethon who had beene King of the whole Countrey before But this Psammetichus at last overpowering the rest made himselfe Lord of all Egypt and was the father of Nechoh who slew the good King Josias 2 Kings XXIII 29. See Herodotus lib. 2. Diodor. lib. 1. And the waters shall faile from the Sea This may imply the impeaching of their trade and traffick by Sea verse 5 and the river shall be wasted Nilus upon which the wealth and felicitie of Egypt did depend The miseries which should ensue upon the wasting and drying up of it are set downe in the five verses following of Zoan See Num. verse 11 XIII 22. Psal. LXXVIII 12. Land of Judah shall be a terror Judah's overthrow shall fright Egypt verse 17 left the like befall them and their own turne come next In that day five Cities A gracious prediction of the conversion of Egypt to God verse 18 and his service which principaly hath reference to the dayes of the Messias So againe Jer. XLVI 26. see the like comfortable closes chap. VI. 13. and XVII 7. and XVIII 7. and XXIII 17 18. one shall be called the Citie of destruction Or of Heres Or of the Sunne See the Observations on Josh. XIX 38. at the border thereof Alluding to that verse 19 Josh. XXII 10 24 25 27. a Saviour and a Great one Principaly the Lord Jesus verse 20 Egyptians shall serve with the Assyrians Both serve the Lord. verse 23 And Israel be the third All three serve the Lord ver 24 25. In the yeare chapter XX The time when this Prophecie was delivered chapter I that Tartan One of the three that Sennacherib sent to Ezekiah 2 Kings XVIII 17. came to Ashdod Of Ashdod see the Annotations on Amos III. 9. When Sargon Of him see the Observations on 2 Kings XV. 19. and took it Some say in the twelfth year of Ezekiah some in the fourteenth some in the fourth But most likely about the eight or ninth year of Ezekiah after Shalmanezers decease And the Egyptians and Ethiopians coming to the relief of Ashdod were by the Assyrians defeated and carried captives in such scornful and despiteful manner as is described ver 4. the sackcloth Not here a mourning weed verse 2 but such an upper garment made of course and hairy stuff as the Prophets ordinarily were wont to weare 2 King I. 8. Zech. XIII 4. Mat. III 4. naked Not stark naked But stript of his Prophetical mantle As 1 Sam. XIX 24. Joh. XXI 7. Mic. I. 8. Act. XIX 16. As captives are wont to be led three yeares And well might the siege of Ashdod continue three yeares verse 3 as well as that of Samariah most likely the Prophet went so three dayes so fourty dayes for fourty years Num. XIV 33 34. Ezek IV. 4 5 6. upon Egypt and upon Ethiopia Judgements denounced upon them before severally upon Ethiopia Chap. XVIII upon Egypt Chap. XIX Here now upon them joyntly so shall The explication of the signe verse 4 It shall be so at the end of three yeares from the beginning of the siege of Ashdod And they shall be afraid both the Ashdodites verse 5 and Jews that relied so much upon their aid Isle See the Observations on Gen. X. 6. verse 6 of the desert of the sea chapter XXI verse 1 Another Sermon and prophecie against Babylon And so there are many Sermons against the Assyrians and also against the Egyptians by this Prophet Babylon and Caldea is here called the desert of the sea a desert because a large desert or wide Wildernesse lay between Caldea and Media or it self should be made so by the judgements ensuing Or the word here used signifieth a Plaine and in a plaine Babylon was built Gen. XI 2. And called a sea because of the great river Euphrates on the banks whereof Babylon was built and because of the vast lakes made out of the river And hence is Babylon said to sit upon many waters Jer. LI. 13. and ver 36. I will dry up the sea As whirlwindes such shall the violent irruptions be of the Medes and Persians breaking into Chaldea The treacherous dealer hath now his match verse 2 is now paid in his own coine Or the treacherous dealer dealing treacherously which some apply to the Chaldeans some to the Medes and Persians and the spoyler spoyleth Some apply only these words to the Medes and Persians O Elam The Persian all the sighing Wherewith Babylon made my people sigh Therefore loines Spoken in the person of the Babylonians verse 3 The night of my pleasure Even in their sestival night was Babylon taken by Cyrus Dan. verse 4 5. 1 30. hath he turned Though it were done about 170. years after This is an usual Prophetick phrase Prepare the table Most likely K. Belshazzars words verse 5 for the Feast and for the Watch. arise ye Princes Cyrus and Darius set a watchman Gods word to the Prophet verse 6 And that as if God willed him to stand as on a watch-tower to see what he
women Exod. I. 19. But principaly this relates to the times of the Gospel and the Christian Church under Christ to which the other is subordinate a man-child Collectively multitudes are meant verse 8. Ezra II. 64 65. Acts II. 41. and IV. 4. shall I Set upon a work verse 9 and not go through with it suck Chap. verse 11 LX. 16. and your bowes Shall get vigor verse 14 and verdure againe as those bones Ezek. XXXVII 1 10. come with fine Towards and against his enemies verse 15 Fully to be accomplished at the last day of judgement They that sanctifie themselves Using superstitious rites of expiation verse 17 in the gardens Set apart for idolatrous services behinde one in the midst Or one person or company after another possibly purifying themselves in the fountaine in the midst of the garden It shall come Since this people do take such courses verse 18 ver 3 4. I will execute judgement upon them and casting them off take in the Gentiles Rom. XI 11 12 15 17. Set a signe A Signe or Ensigne to gather them verse 19 Or a saving signe and mark upon them as Ezek. IX 4 6. Apoc. VII 3. and IX 4. those that escape of them The reserves and holy remnant of the Jewish Nation the Apostles and other faithful to all Nations to call them in by the preaching of the Gospel your brethren In Christ verse 20 the Converts of the Gentiles chap. LX. 4 9. for Priests verse 21 and for Levites Make of them Ministers of the Gospel For as the new heaven Chap. verse 22 LXV 17. Heb. XII 28. remaine Stand continue for ever Matth. XVI 18. to worship before me By allusion in termes to the old Jewish maner of worship verse 23 Zech XIV 16. and look upon the carcases Be spectators and witnesses of the execution of Gods vengeance upon those wicked ones verse 24 verse 15 16. Psal. LVIII 10. for their worme Hell here is principaly intended See chap. XXX 33. Matth. III. 12. and X. 28. and XVIII 8 9. and XXV 41. James V. 3. Apoc. XIV 10 11. and XIX 20. and XX. 14 15. Jeremiah JEREMIE a Priest of Anathoth in Benjamin prophesied fourty one years and upwards thus From the thirteenth of King Josiah's reigne to the end of it being nineteene years eleven in the reigne of Jehojakim and eleven in the reigne of Zedekiah chap. I. 1 2. and chap. XXV 3. and XXXIX 11. And he prophesied some years after that in Judea first and Egypt last ch XLII 2. and XLIII 10. and XLIV 8 24. But how long is uncertaine He was much opposed by false Prophets and sustained much hard measure from the Priests Princes and People And after the taking and destruction of Jerusalem Citie and Temple we read of his usage chap. XXXIX 11 14. and chap. XL. 1 6. and XLII 2. and XLIII 2 6. Jeremiah in this Book mainly preacheth against the sinnes of the Jewes And for them foretelleth the ruine of their State by the Babylonians which he lived to see and to lament in his Book of Lamentations He foretels the LXX years captivity there Their returne thence and happy enlargement under that blessed Branch the Messias And he propesieth also in the latter part of his Book against other Nations the Enemies and Oppressors of Gods people against Egypt the Philistines Moab the Ammonities Edom Damascus Kedar Hazor Elam And foretels chiefly the utter ruine of Babylon and the Empire by Cyrus the Medes and Persians His Chapters as they now stand numbered and placed in the Hebrew text and in our English Translations if they were rancked according to the course and Histories of the times and the things done in them after the first twenty Chapters would follow in this ensuing Order keeping the numbers of the Chapters that we now have 20. 22. 23. 47. 26. 25. 36. 1 8. 45. 46. 36. 9 32. 35. 27. 24. 49. v. 34 39. 29. 30. 31. 28. 51. v. 59 64. 21. 32. 33. 34. 37. 38. 39. 40. 41. 42. 43. 44. 48. 49. 50. 51. v. 1 59. 52. Thus much varying from the Order wherein we have them The LXX also marshal them in another ranck and order much differing from the Hebrew Text. And as Chapters here are thus displaced so also in Daniel partly And the Hebrew Text seemes sometimes not so rightly to divide the Chapters as Esay LXIV And in our English Bibles Chapters sometimes are not so fitly and exactly divided as Esay 4. 1. and 26. 20. and 52. 13. 14. 15. And in other Books No nor verses neither as Esay 53. 9 10. and 58. 9. and 59. 15. The end of his Book Chap. 52. 31 34. was written by some Prophet after Jeremies death But when and where he died is not recorded in the thirteenth year of his reigne Then Jeremie was called from being ordinary Priest chapter I verse 2 to be an extraordinary Prophet captive There were Captives under Jehojakim verse 3 and under Jeconiah But this is the last and greatest of Jerusalem it self when both Citie and Temple was sackt and burnt and the Kingdome destroyed in the dayes of Zedekiah in the fifth moneth This might end the eleventh year of Zedekiah's reigne chap. LII 12 Then When God first called him verse 4 As thus the Time So now followes in this Chapter the maner of his Calling and such general instructions as God was pleased then to give him concerning his carriage in it and discharge of it I sanctified thee Designed thee to be a Prophet verse 5 to which Office I do now call thee So Gal. I. 15. See the like use of the word Esay XIII 3. This stretcheth not to inward sanctification as that of Iohn Baptist doth Luke I. 15. Nations Both Jewes and other Nations also verse 10. Chap. XXV 15 c. And chap. XLIII and XLVI and XLVII and XLVIII and XLIX and L. and LI. I cannot speak Not dumb verse 6 as Zacharie Luke I. 20 22. or slow and stammering as Moses Exod. IV. 10 14. But that he could not deliver such a message in that maner as was fitting considering his childhood and weaknesse wanting that gravity c. put forth his hand In a Vision verse 9 to root out By publishing my word verse 10 in Threatenings and in Promises which should as certainly be performed as if the Prophet himself had acted them chap. XVIII 7 8 9. A foolish application is made of these words to the Popes pretended power over Kingdomes came unto me Seemingly at the same time with the former verse 11 What seest thou See the like Amos VII 8. and VIII 2. Zech. IV. 2. and V. 1. I see In a Vision Almond tree That doth bud and blossome the earliest of any hasten my word to performe it 2 Kings XXIII verse 12 33 35. and chap. XXIV 2. a seething pot Resembling Ierusalem verse 13 Kingdomes of the North Babylonians verse 15 and their Assistants gird up thy loines Addresse thy self manfully to thy imployment verse
34 35 36. and chap. XXIII 16 22. Iames V. 12. See on Matth. XXIII 16 22. And againe though this maner of Speech The Lord liveth may be taken in a way of a strange asseveration only thus As surely as the Lord liveth As likewise that Gen. XLII 15. 1 Sam. I. 26. and XXV 26. Yet it goeth often in Scripture under the notion and name of an Oath as 1 Sam. XIX 6. Ier. V. 2. and chap. XII 16. And is here forbidden because God would not have his Name once in the mouth of Idolaters as not enduring to be joyned with Idols 2 Cor. VI. 15. Zeph. I. 5. Ezek. XX. 39. Of Oath see more in page 10 52 74. and upon Ier. LI. 14. And of the Maner and Ceremonies in swearing see Gen. XXIV 2. and XLVII 29. and XIV 22. Exod. VI. 8. Exod. XX. 5 15 23. Dan. XII 7. Apoc. X. 5 6. And there are divers Rites and Gestures for it in divers Countries in all ages as the raine chapter VI verse 3 as the later and former Raine in due season is mentioned Levit. XXVI 4. Deut. XXVIII 12. Ezek. XXXIV 26. The First or former Raine and the later Raine are mentioned Deut. XI 14. Jer. V. 24. so called in relation to their husbandry and the order thereof The former raine was in their Seeding time in the eighth moneth part of our October and November requisite for the bringing up of their Seed and thereupon is called the Seeds raine Esay XXX 23. And that moneth is called Bull from the abundance of raine and great showers then requisite and falling as making a Deluge Jer. III. 3. and this former raine is called Yoreh or Moreh from a word that signifieth to poure downe The later raine was in the first moneth Joel II. 23. part of our March and April for the filling of the corne then in the eare and the fitting of it for harvest whence this moneth is called Abib Exod. XIII 4. which signifieth the stalk with the eare of corne Their harvest-time for corne being commonly within the compasse of two moneths half Abib or Nisan all Jair or Zif and half Sivan And hereupon were those two Offerings of corne in the sheaf and of two loaves injoyned at the Beginning and End of harvest Levit. XXIII 10 21. Num. XXVIII 26. Deut. XVI 9 10. See my Annotations on Zech. X. 1. bread of mourners Banquets at Burials chapter IX verse 4 as well as Bridals as of mirth the one so of consolation against mourning the other See Prov. XXXI 6 7. Jer. XVI 7. Ezek. XXIV 17. Matth. IX 23. Memphiâ— verse 6 in the Original Moph And thence with the Greeks and Latines Memphis In Esay and Jermie named Moph Jer. XLIV 1. and XLVI 14 19. Likely now that Grand Cairo the Great Citie See Esay XIX 13. Ezek. XXX 13. Chap. IX 7. and Chap X. 3 4. do shew the miserable state and condition of things in those times Is true liberality of the Body of the Church of Israel in Egypt chapter XI verse 1 And true Mysticaly of the Head of the Church of Christ. Whereupon the Apostle doth allude to this place and alledge it Matth. II. 15. Jacob wept chapter XII verse 4 in wrestling and making Supplication to the Angel though his weeping be not recorded by Moses The names for Lions in Hebrew are very many chapter XIII verse 8 and distinguished in Scripture according to their ages and qualities See the Annotations on Job IV. 10 The like is true for the variety of the names of gold See the Annotattons on Job XXVIII 15 19. I did know thee Owne thee as Psal. I. ult verse 5 Exod. III. 7. Deut. XXXIV 10. Psal. XXXI 7. and XXXVII 18. and CXLII 4. Matth. VII 23. Rom. VII 15. As for that place Acts XXIII 5. Most likely it is that Paul did not know Ananias to be High Priest he being so long absent from Ierusalem and the High Priest being so often changed in those times Joel JOEL Preacheth to Iudah And by the Matter and Argument of his Book as well as by the Ranck wherein we finde him placed He seemes to Prophesie when Hosea did in the dayes of King Uzziah Yet some assigne to him a later time upon those passages chap. III. 1 9. He declareth a dreadful judgement of Famine brought upon them by a Drought and Vermine Exhorts to true Mourning Fasting and Repenting with Promises thereupon of abundant Blessings Temporal and Spiritual upon themselves and of Gods dreadful judgements and revenge upon their enemies The Armie and Camp described chap. II. is not of the Assyrians or Babylonians But of those Vermine Gods Hoast named chap. I. 4. The Valley of Jehoshaphat is not the place for the General judgement in the end of the world at Christs second coming But serves only to note out thus much That Gods judgements upon the enemies of his Church shall be visibly in her sight and before her eyes as the Valley of Jehoshaphat was nigh the walls and in the sight of Jerusalem weepe betweene the Porch and the Altar The Porch of the Temple chapter II verse 17 and the Altar of Burnt-offering in the Priests Court or inner Court where they stood to minister and officiate See Ezra X. 1. and 1 Macc. VII 38. Visions By them God of old did speak to man verse 28 and reveale his will unto him Job XXXIII 15. Particularly to his Prophets Num. XII 6. Hos. XII 10. Ezek. VII 26. So to Abraham to Jacob to Samuel 1 Sam. III. 1 15. to Esay Ezekiel and others whence Judea is called the Valley of Vision Esay XXII 1. And so to Daniel to Peter Acts X. 19. and to Paul Acts XVI 9. and XVIII 9. 2 Cor. XII 1. Yea to Balaam Num. XXIV 4. And to Nebuchadnezzar Dan. II. 28. See my Annotations on Ezek. I. 1. This whole Text And so on to the end of this Chapter is cited by Saint Peter Acts II. 16 21. and applied to his present time the Beginning of the Gospel the time immediately preceding the destruction of the Jewish Politie their Citie and Temple as being fulfilled and compleated then and there He shewes that both this effusion of the Spirit And likewise those wonders shewed in heaven and in earth so particularly mentioned had their accomplishment before that terrible day of their destruction by Vespasian and Titus about fourty years after their crucifying of our Saviour which said great and terrible day our Saviour likewise foretels and gives the dreadful signes the forerunners of it very largely in the twenty fourth Chapter of Saint Matthew as may be gathered more specialy out of ver 33 34. Vainly therefore is this pouring out of the Spirit applied to our times so farre advanced toward the end of the world to patronize our New Lights and pretended Divine illuminations our extraordinary Gifts and Inspirations poured now by the Spirit on all sorts of Christians young and old sonnes and daughters even to the sleighting and
King of Israel In the dayes of the Apostle Peter he being at Lidda was sent for hither and here raised from the dead that good and charitable Tabitha or Dorcas Acts IX 38 40. And tarrying here many dayes with one Simon a Tanner by the Sea-side He Praying in a trance saw a Vision a certaine Vessel as it had beene a great sheet c. And at that instant being sent for to Cesarea by Cornelius he goes thither Preacheth Christ to Cornelius and his kinsmen and near friends And upon their conversion and receiving the miraculous gifts of the Holy Ghost he Baptiseth them A Citie of God chapter III verse 3 i. e. exceeding great an Hebraisme So we read the Wrestlings of God Trembling of God 1 Sam XIV 15. a Sleep of God 1 Sam. XXVI 12. Gen. XXX 8. the Mountaines of God Psal. XXXVI 6. Trees of God Psal. CIV 16. the Cedars of God Psal. LXXX 10. the Increasing of God Col. II. 19. Prince of God Gen. XXIII 6. the Hoast of God 1. Chron. XII 22. And so much alike of the garden of God of the Flame of God Cant. VIII 6. a Fire of God Job I. 16. Cant. VIII 6. River of God Man of God the Visions of God the Voyce of God the Kindnesse of God 2 Sam. IX 3. Harps of God See my Observations on 1 Sam XIV 15. yet fourty dayes God 's Threatenings and doomes have yet their conditions and limitations verse 4 or Provisoes understood so Jer. XXI 10. and XXV 9 10 11. and XXXII 29. and XXXIV 2 22. and XXXVII 8 10. compared with chap. XXVI 13. and XXXVIII 17. And so David understood that threatening 2 Sam. XII 14. conditionaly verse 22. So Judg. X. 13. Esay XXXVIII 1. Jer. XVIII 7 8. Ezek. III. 18. Yet sometimes God expresseth his doomes of judgement against some sinners irrevocably as Ezek. XIV 13 14 16 18 20. See the Observations on 1 Kings II. 20. East-winde chapter IV verse 8 So Hos. XIII 15. Ezek. XVII 10. and XIX 12. Psal. XLVIII 7. See my Annotations on Hos. XII 1. an hurtful dry and skorching winde The Ninevites in all probability were the rather reduced to their repentance and that in such a maner by that Preaching of Ionah upon the knowledge of him and of his being in the Whales belly Micah MICAH Is the last of that great number of Prophets that lived and Prophesied in the same times Micah his time is set out thus in the dayes of Iotham Ahaz and Hezekiah He is like to Esay the first of them in Matter and in lofty stile He Prophesieth to and against both Iudah and Israel Declareth Gods wrath Lamenteth them and tells their future destructions and captivities by the Assyrians and Babylonians For the manifold sinnes of the People Princes and Prophets Chapters I II III. The Repenting Remnant He comforteth with Promises of Temporal Blessings and Deliverances from their enemies But chiefly with Promises and Predictions of Christ foretelling the Place of his Nativity And the manifold Spiritual Blessings of Him and his Kingdome Chapters IV. and V. And after a fresh controversie and contestation of God with all his People for their ill requiting of all his ancient Kindnesses with their present sundry sinnes chap. VI. And the Prophets Complaint thereafter of the Paucity of good men He endeth his Prophecie with the Churches Consolation in he Patient Expectation of Gods time to plead her Cause to the shame of her insulting enemie and her owne marvelous felicity chap. VII The sinnes of the Prophets chapter IV verse 2 Princes and People are pointed out by this Prophet as in other places so namely in these chap. II. 11. and chap. III. 1 2 3 11. and chap. VII 2 6. The people of God seeme to argue and resolve thus All people naturaly are addicted to their several superstitions and will walk every one in the Name of his God Much more we will as we have all right and reason for it walk in the Name of Jehova our God Yea though every Sect oppose their Superstition to us triumph and glory in theirs and insulting over us conspire in one against us and our way yet will not we despond or shrink but over-look and overcome all difficulties obstructions and oppositions whatsoever the Name of Jehova our God shall render us invincible to walk constantly in him and his Name and his true way of worship for ever and ever Bethlehem-Ephrata To distinguish it from another Bethlehem in the Tribe of Zebulun chapter V verse 5 Josh. XIX 15. This being in Judah Matth. II. 1. And in these parts were many names of this stamp as Bethel Bethaven Bethania Bethesda Bethsaida Bethabarah Bethbarah Beth-haccerem Bethshemesh and others This Bethlehem and this Text was alledged by the chief Priests and Scribes to Herod for the place of Christs birth Matth. II. 5 6. And though here called little yet by the Priests and Scribes called not the least either reading the words of Micah interrogatively in a Negative sense or varying the Text out of ignorance or of set purpose before Herod though yet both readings may well be reduced to one true sense Bethlehem little when David was borne there not little but famous for and after that the true Sonne of David and Sonne of God was borne there Nahum NAHUM seemes to live and Prophesie in the dayes of Josiah His Prophecie is The Burden of Nineveh The Ninevites after their Temporary Repentance upon the Preaching of Jonah returned to their former sinnes Through their Ambition Covetousnesse and Cruelty they overthrew the Kingdomes of Syria and Samaria after Jonah his time They invaded Judea and besieged Jerusalem and grew up to be like a great Cedar in Lebanon Ezek. XXXI 3 9. And Nahum now propounds Gods dreadful power in himself and his furious revenge upon his enemies that He will make an utter end of Nineveh affliction shall not rise up the second time No more of the name of the Assyrian shall be sowen And this shall be for Judah's Consolation chap. I. And then he expounds more fully the Manner and the Meanes of the Ruine of Nineveh and the woful Mourning for it that they shall mourne as with the voice of Doves tabering upon their breasts and bewailing their former flourishing estate chap. II. And lastly He insists upon her sinnes the Causers of Gods wrath in her shameful ruine ascertained by the example of populous No or Alexandria to be verified upon her that notwithstanding all her strong holds and numerous Assyrian Captaines and crowned Commanders yet there shall be no healing of her bruise and mortal wound chap. III. Not Nahum I. 15. But Esay LII 7. is alledged Rom. X. 15. Habakkuk HABAKKVK Doth comfort the godly against the Chaldeans as Nahum did against the Assyrians He succeeds Nahum soone after He doth humbly expostulate with God of his delay to hear and to redresse things amisse Complaining to him of his peoples sinnes chap. I. 1 4. And declaring from God
one certain time and these two Evenings in the larger or stricter signification to be contiguous or continued rather to be that Communis terminus which couples the end of the day and the beginning of the night together or the two extremities of our Evening-tide whereof the former belongs to the end and shutting up of the natural day preceding and the later to the beginning of the night which leades on and ushers in the natural or civil day following as the first part of it So that this time is a participle of both or a Borderer betwixt both as the large Annotations fitly expresse it Two side-posts In this first Passeover each Head of a family served as a Priest verse 7 divers Rites were enjoyned which were not observed or required afterwards And the second moneth also allowed for it Num. IX 11 And other seven dayes 2 Chron. XXX 23. No maner of work On divers Feast-dayes of the Jewes it was not lawful for them to do any servile work verse 16 On others any kinde or maner of work save that which every man must eate But on the Sabbath day and so likely on the day of expiation that it self was unlawful or to kindle a fire on it Exod. XII 16. and Ch. XVI 5 23. and Ch. XXXV 2 3. And much more to do any maner of work upon it Neh. XIII v. 15 22. Jer. XVII 21 22. though for the making of the Tabernacle it self Exod. XXXI 11 12 13. or at any time in earing-time or harvest Exod. XXXIV 21. And that upon paine of death Exod. XXXV 2. For ever Many Legal Ceremonies verse 17 or Ordinances are enjoyned the Jewes to be observed throughout their generations for ever all which yet ended at the coming of Christ in the flesh And some such enjoyned in like termes yet ended in the year of Jubile Exod. XXI 6. Levit. XXV 40. Of this see more in the Observations on Deut. XV. 17. 430 years These do commence from the first Promise made to Abram verse 40 in Ur of the Chaldees whence 30 of the years are made up thus viz 5. in Haran 11 in Canaan when Ishmael was borne Gen XVI 3. And 14 years of Ishmaels age when Isaac was borne Gen. XVII 25. and Ch. XVIII 10. and XVI 16. and XXI 5. And the 400. begin from Isaacs birth as was shewed on Gen. XV. 13. By day in a Pillar of a cloud The Pillar of a cloud by day and of fire by night chapter XIII verse 21 may seem to be two Pillars Exod. XIII 21. 22. Nehem. IX 12 19. Num. XIV 14. Or rather seeme to be one Pillar Exod. XIV 19 20 24. Spread as a cloud by day to cover them from heat and gathered up into a Pillar of fire by night to guide them Out of which God spake unto them Psal. XCIX 7. Num. XII 5 10. Deut. XXXI 15. See the Annotations on Esay IV. 5. Migdol A strong City or Fort chapter XIV verse 2 situate in the territory of Bethshemesh in Egypt not farre from the Red-sea Num. XXXIII 7 8. Jer XLIV 1. Before the Testimony This command for Aaron to lay up the Pot of Manna before the Lord chapter XVI verse 34 was performed by him in laying it not before the Testimony not at this time of the Command here but after the Ark and two Tables of the Covenant were made Exod. XXXIII 29. and Ch. XXXVII 1 c. An Omer The Omer and Ephah here seeme quite altered in that Visionary New State of Israel chapter XVI verse 36 Ezek. XLV 11. Unlesse Gnomer and Chomer be two several measures which I rather incline unto and conceive the truth to be this That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. XVI 36. is the tenth part of an Ephah as is there set down whereunto accords that ver 16. it being the measure of the eating of Manna sufficient for a man by the day But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. XLV containes ten Ephahs or Baths both being of the same measure v. 11. and 14. And hereunto accords that Esay V. 10. where one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the word is there written as it is in Ezek. XLV yeelds but one Ephah i. e. the tenth part of the seed it being a judgement of famine there denounced See also Levit. XXVII 16. And this may serve for the better explication of my Annotations upon that place of Ezekiel contained in the second Edition of the great Annotations printed 1651. Rock Rocks twice smitten chapter XVII verse 6 this Rock Exod. XVII 6. And that water going likely into the Red Sea and so failing them in the 32. Station at Ezion-gaber Upon their new murmuring another Rock was smitten 39 years after Num. 20. 1 13. And both called the waters of Meribah Went up Moses nine or ten times goes up to the Lord on Mount Sinai chapter XIX verse 3 See Exod. XIX 3 7 8 10 14 20 21 25. and Ch. XX. 21. and Ch. XXIV 3 12 13 15 18. and Ch. XXXII 7 15 30. and Ch. XXXIII 6 7 21. and Ch. XXXIV 2 29 34. Moses spake This speech verse 19 not mentioned what it was But seems to be that recorded Heb. XII 21. Priests So verse 22 v. 24. These Priests probably seeme to be the fathers of the families The young men Exod. XXIV 5. might possibly be of those Primogeniti or First-borne which God first challenged to himself within one quarter of a year before Exod. XIII 2. and Ch. XXII 29. And for them the Levites were taken in afterwards Num. III. 12 13 40 41 45. and Ch. VIII 18. Or else such as Moses pleased to imploy in slaying and dressing at least of these Sacrifices Called young men likely as those servants of the King of Assyria are called in the Original young men 2 King XIX 6. An Altar These Altars mentioned in this verse chapter XX verse 24 and v. 25 26. were allowed and appointed for the time much differing from those by appointment made when the Tabernacle and Temple were erected and builded Exod. XXVII 1 c. 2 Chron. IV. 1. Of Altars see more on Levit. XVII 3. In the seventh In the Seventh and Sabbatical year chapter XXI verse 2 beginning in September as the Iubile did The Book of the Law was to be read publikely and solemnly in the beginning of that year The Land was to rest from Culture Lendings vouchsafed to poor Hebrews and then due were to be released and intermitted if not clean remitted Luke VI. 35. Hebrew servants both men and women though bought if not redeemed before were to go out free if themselves would and that liberally furnished Exod. XXI 2 7. and XXIII 11 16. Levit. XXV 4 5 6 7 20 21 22. Deut. XV. 1 18. Jer. XXXIV 14. Who hath betrothed her to himself The Hebrew Text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Not chapter XXI verse 8 and so runs thus Who hath not betroathed her But the Hebrew Criticks commonly called Masorets put for
it in the magin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to him so observing a various reading And indeed they observe divers readings in sundry places of Scripture but about no one word so many as about this as may be seene Levit. XI 21. and Ch. XXV 30. 1 Sam. II. 3. 2 Kings VIII 10. 1 Chron. XI 20. Ezra IV. 2. Job XIII 15. Psal. C. 3. Esay IX 3. and XLIX 5. and LXIII 9. And in many of these both senses come to one reading the Negative by way of interrogation See the Annotations on Job 13. 15. From mine Altar The Tabernacle verse 14 and Temple and Altars there may seeme to pretend to some such Priviledge as the Cities of Refuge had Exod. XXI 14. 1 King 1. 50 51. and Ch. 11. 28. An Oath An oath is pnt to the Party suspected to accuse verse 11 or clear himself So v. 11. Somewhat like an Answer to a Bill in Chancery or to the oath called ex officio chapter XXII though haply in all things not correspondent Males Women among the Jewes as not Circumcised verse 17 so haply may seeme neither to be tied to eate the Passeover chapter XXIII Exod. XXIII 17. and Ch. XXXIV 23 24. Deut. XVI 16. Yet is this no ground to debar women from the Sacrament of the Lords Supper more then from the Sacrament of Baptisme the partition-wall being now broken down by Christ and male and female in him are all one Gal. III. 8. Thy bounds The bounds of the Land of Canaan were Larger Ge◠XV. 18. Exod. XXIII 31. Deut. I. 7. and Ch. 11. 24. Josh. I. 4. Narrower verse 31 Num. XXXIV 3. c. Num. XIII 21. 1 King VIII 65. 2 Chron. VII 8. Judg. XX. 1. The larger bounds were never possessed and inhabited by the Israelites at most made Tributary onely in the dayes of David and Solomon And the default might be no wise in God but in the Israelites sinning and breaking with God Deut. XIX 8 9. Yea the narrower bounds by reason of their sinnes were scarce at any time fully possessed In the Arke In the Arke were the two Tables of the Law and Covenant chapter XXV verse 16 See also Exod. XL. 20. And nothing else 1 Kings VIII 9. 2. Chron. V. 10. which Tables are called the Testimony Exod. XXV 16 21. and Ch. XXX 6. and Ch. XL. 20. And the Arke is called The Arke of the Testimony Exod. XXV 22. and Ch. XXVI 33. and Ch. XXX 6 26. And the Mercie-seate is said to be upon the Testimony Levit. XVI 13. By the Arke was laid and kept the Pot of Manna before the Testimony Exod. XVI 34. And Aarons Rod before the Testimony Num. XVII 10. And that Censer Levit. XVI 12. Heb. IX 4. And the Book of the Law in the side of the Arke or on the outside of it Deut. XXXI 26. Not onely those Pieces of it Exod. XVII 14. and Ch. XXIV 4. and Ch. XXXIV 27. and Deut. XXXI 9 22. But the whole Law and writings and inspired Books of Moses And this seemes to some to be the Book found in Josiah's time and to have been lost in the dayes of wicked Manasseh and Amon Though the matters of that Book when it was read to Josiah and to all the people seemed so strange unto them as if no Copie of it at all chapter XXV or wondrous rare had been extant among them Lamps to burn alwayes The Lamps may seeme to burn night and day chapter XXVII verse 20 because we read of no windows for light in the Tabernacle See also Exod. III. 7 8. Levit. XXIV 2 3. At least some of them in the day-time Tabernacle Moses his Tent is called the Tabernacle chapter XXXIII verse 7 8. And the Tabernacle is called by the name of the Temple 1 Sam. III. 3. And the Temple diverse times by the name of the Tabernacle and Sanctuary and Tents of the Lord 2 Chron. XXXI 2. Fourty dayes and fourty nights Moses twice fasted 40 dayes chapter XXXIV verse 28 and 40 nights Exod. XXXIV 28. Deut. IX 18. and Ch. X. 10. And some conceive thrice out of Deut. IX 25. Yet this is not likely Elias once and our Saviour once Of Fasting see the Annotations on Joel I. 14. Skin of his face shone By reflexive raies and beames of the Divine splendor verse 29 And had not hornes as the Trent Bible renders the word And Painters commonly picture him The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a substantive signifies an Horne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verbe signifies to shine And so Saint Paul interprets it 2 Cor. III. 7. Looking-glasses Looking-glasses made not of Glasses chapter XXXVIII verse 8 whereof we have no record in Scripture but rather of steele or of brasse which was much refined as Ezra VIII 27. and of much use and specially for armour inwarre as Virgil often mentions Talents verse 24 Shekels Shekel comes from Shakal to weigh And thence may our English word scale come A Shekel is 20. Gerahs Exod. XXX 13. Ezek. XLV 12. or two Bekahs Exod. XXXVIII 26. The Shekel is half an ounce in silver or 2 s. 6d And so the Gerah 1 d. ob and the Bekah 1 s. 3 d. The Talent is 3000 Shekels which appears thus in the Text The 603550 men are taxed at a Bekah a piece This makes 301775 Shekels Now reckoning 3000 Shekels to a Talent The 301775 Shekels make up 100 Talents and 1775 Shekels according to the summe there specified v. 25 27 28. And counting the Shekel at 2 s. 6d the Talent so comes to 375 l. starling The Shekel of gold was of the same weight with that of silver but of farre greater value of ten to one with the Jewes as may be gathered out of 1 Chron. XXII 14. And so their Shekel of gold comes to 1 l. 5 s. their Talent of Gold comes to 3750. l. But gold now in Christendome is at an higher rate By silverings as 2 Sam. XVIII 11 12. Matth. XXVI 15. usually Shekels are understood See the Annotations on Ezek. IV. 10. And on Esther III. 9. Vaile of the Covering That hanged before chapter XXXIX verse 34 and covered the Mercy-seate Lamps to be set in order Dressing them every morning verse 37 and lighting them at even Ch. XXX 7 8. if not at morning too there being no windows in the Tabernacle and so burning alwayes Ch. XXXVII 20. continually Levit. XXIV 2. Blessed them The offerers verse 43 and the work-men Of the Gongregation Where Priests chapter XL verse 2 Levites and People assembled according to the several degrees of their approaches Everlasting That their posterity should not need to be anointed again verse 15 Of Everlasting see the Observations on Deut. XV. 17. A Cloud Even that Cloud verse 34 Exod. XIII 21 22. miraculously removed hither Not able The maner therefore of the clouds abode verse 35 and the Lords glory appearing at this time was extraordinary Leviticus LEVITICUS takes up onely the time of one moneth viz the