as appears both from the example of the Lord Jesus who lived and died in an unmarried state and from his commendation of those who made themselves Eunuchs for the Kingdom of God Matth. 19. 12. And from St. Pauls approbation of Virginity 1 Cor. 7. 1 8 26 27 32 c. 3. It is here rather a promise or benediction than a command as appears both from v. 22. where the same words are applyed to the brute Beasts who are not subject to a command and because if this were a command it would equally oblige every man to exercise dominion over Fishes and Fowls c. which is absurd It is therefore a permission rather than a command though it be expressed in the form of a command as other permissions frequently are as Gen. 2. 16. Deut. 14. 4. and subdue it and have dominion over the Fish of the Sea and over the Fowl of the Air and over every living thing that †Heb. creepeth moveth upon the Earth 29. ¶ And God said Behold I have given you every Herb †Heb. Seeding Seed bearing seed which is upon the face of all the Earth and every Tree in the which is the fruit of a Tree yielding Seed * Chap. 9. 3. to you it shall be for meat q It is neither affirmed nor denied that Flesh also was granted to the first men for food and therefore we may safely be ignorant of it It is sufficient for us that it was expresly allowed Gen. 9. 3. 30. And to every Beast of the Earth and to every Fowl of the †Heb. Heaven Air and to every thing that creepeth upon the Earth wherein there is †Heb. Living Soul Life I have given every green Herb for meat And it was so 31. And God saw every thing that he had made And behold it was very good And the Evening and the Morning were the sixth day CHAP. II. 1. THus the Heavens and the Earth were finished and * Psal. 3. 6. all the Host of them a All the Creatures in Heaven and Earth are called their Hosts for their multitude variety order power and subjection to the Lord of Hosts Particularly the Host of Heaven in Scripture which is its own best interpreter signifies both the Stars as Deut. 4. 19. 17. 3. Esa. 34. 4. and the Angels as 1 Kings 22. 9. 2 Chron. 18. 18. Luke 2. 13. Who from these words appear to have been Created within the compass of the first six days which also is probable from Col. 1. 16 17. But it is no wonder that the Scripture saith so little concerning Angels because it was written for the use of men not of Angels and God would hereby take us off from curious and impertinent speculations and teach us to employ our thoughts about necessary and useful things 2. * Exod. 20. 11. 31. 17. Deut. 5. 14. Heb. 4. 4. And on the seventh day God ended b Or rather had ended or finished for so the Hebrew word may be rendred as all the Learned know and so it must be rendred else it doth not agree with the former chapter which expresly saith that all these works were done within six days his work which he had made And he rested c Not for his own need and refreshment for he is never weary Esa. 40. 28. But for our example and instruction that we might keep that day as a day of Religious rest on the seventh day from all his work which he had made 3. And God Blessed the seventh day d By conferring special Honours and Priviledges upon it above all other days that it should be a day of solemn rest and rejoycing and celebration of God and his Works and a day of Gods bestowing singular and the best blessings upon his Servants and Worshippers and sanctified it e Separated it from common use and worldly employments and consecrated it to the Worship of God that it should be accounted an Holy day and spent in Holy works and solemn exercises of Religion Some conceive that the Sabbath was not actually blessed and sanctified at and from this time but only in the days of Moses which they pretend to be here related by way of anticipation But this opinion hath no foundation in the Text or context but rather is confuted from them for as soon as the sacred Penman had said that God had ended his work and rested c he adds immediately in words of the same tense that God blessed the seventh day and sanctified it And if we compare this place with Exod. 20. we shall find that Moses there speaks of Gods blessing and sanctifying of the Sabbath not as an action then first done but as that which God had done formerly upon the Creation of the World to the end that men might celebrate the praises of God for that glorious work which as it was agreeable to the state of innocency so was it no less proper and necessary a duty for the first ages of the World after the fall than it was for the days of Moses and for the succeeding Generations because that in it he had rested from all his Work ‖ Because he would have the memory of that glorious work of Creation from which he then rested preserved though all Generations which God * Heb. Created to make Josh. 22. 26. Heb. Created and made †Either 1. Created in making i. e. made by way of Creation Or rather 2. Created out of nothing and afterwards out of that Created matter made or formed divers things as the Beasts out of the Earth the Fishes out of the Water He useth these two words possibly to shew that Gods Wisdom Power and Goodness was manifest not only in that which he brought out of meer nothing but also in those things which he wrought out of matter altogether unfit for so great works 4. ¶ These f i. e. These things mentioned in the 1. chap. are the Generations g i. e. A true and full relation of their Generations i. e. Of their Original or Beginnings of the Heavens and of the Earth when they were Created in the day h Not strictly so called but largely taken for the time as it is v. 17. Ruth 4. 5. Luk. 19. 42. 2 Cor. 6. 2. that the LORD God made the Earth and the Heavens 5. And every Plant of the Field before it was in the Earth i i. e. When as yet there were no Plants nor so much as Seeds of them there and every Herb of the Field before it grew k To wit out of the Earth as afterwards they did by Gods appointment for the LORD God had not caused it to rain upon the Earth and there was not a man to till the ground l The two great means of the growth of Plants and Herbs viz. Rain from Heaven and the labour of Man were both lacking to shew that they were now brought forth by
which the LORD thy God giveth thee for ever 41 Then Moses severed three cities y As God had commanded him Numb 35. 6 14. on this side Jordan toward the sun-rising 42 That the slayer might flee thither which should kill his neighbour unawares and hated him not in times past and that fleeing unto one of these cities he might live 43 Namely * Josh. 2â—… â—… Bezer in the wilderness in the plain countrey of the Reubenite and Ramoth in Gilead of the Gadite and Golan in Bashan of the Manassite 44 And this z Which hath been generally intimated already but is more particularly and punctually expressed in the following chapter to which these words are a preface is the law which Moses set before the children of Israel 45 These are the testimonies and the statutes and the judgments which Moses spake unto the children of Israel after they came forth out of Egypt 46 On this side Jordan * Chap. 3. â—… in the valley over against Beth-Peor in the land of Sihon King of the Amorite who dwelt at Heshbon whom Moses and the children of Israel * Num. 21. 2â—… 34. chap. 1. â—… smote after they were come forth out of Egypt 47 And they possessed his land and the land of * Num. 21. 3â—… Chap. 3. 3. Og king of Bashan two kings of the Amorite which were on this side Jordan toward the sun-rising 48 From Aroer which is by the bank of the river Arnon even unto Mount Sion which is * Chap. 3 â—… Psa. 133. 3. Hermon 49 And all the plain on this side Jordan eastward even unto the sea of the plain under the * Chap. â—… â—… springs of Pisgah CHAP. V. 1 AND Moses called all Israel a To wit by their Elders who were to impart it to the rest and said unto them Hear O Israel the statutes and Judgments which I speak in your ears this day that ye may learn them and †〈…〉 keep and do them 2 * Exod. 1â—… 5. The LORD our God made a covenant with us in Horeb. 3 The LORD * 〈◊〉 Mat. 13. â—… Heb. 8. 9. made not the covenant with our fathers b Either 1. Not onely with them the word 〈◊〉 being here understood as it is Gâ—… 32. 2â—… and 35. 1â—… 1 〈◊〉 8. â—… Ier. 7. 19. and 31. 34. Matt. 9. 13. Or 2. Not at all with them But then the word Covenant is not here to be taken for the Covenant of Grace in general for so it was made with their fathers Exod. 2. 24. but for this particular and mixed dispensation of the Covenant at 〈◊〉 as appears both by the foregoing and following words but with us even us who are all of us here alive this day c He saith not that all who made that Covenant at Sinai are now alive for many of them were dead but that this Covenant was made with all that are now alive which is most true for it was made with the elder 〈◊〉 〈◊〉 them in their own persons and with the rest in their Parents who did covenant for them for this phrase 〈◊〉 〈◊〉 is put exclusively as to their fathers but not 〈◊〉 to their posterity as is evident from the nature of the Covenant Act. 2. 39. and course of the story 4 * 〈…〉 The LORD talked with you face to face d Not in a visible shape which was utterly denyed 〈◊〉 4. 12 15. but personally and immediately not 〈◊〉 the 〈◊〉 or 〈…〉 in the mount out of the midst of the fire 5 I stood between the LORD and you e As a Mediator or Messenger between you according to your desire below v. 2â—… Compare 〈◊〉 19. 1â—… c. and 2. 19. Gal. 3. 19. at that time to shew you the word of the LORD f Not the ten Commandements which God himself uttered but the following statutes and judgments for ye were afraid by reason of the fire and went not up into the mount saying 6 * 〈…〉 I am the LORD thy God h The Ten Commandements delivered Eâ—… 2â—… are here repeated with some small difference of words but the sence is perfectly the same and therefore the explication of them must be fetched thence which brought thee out of the land of Egypt from the house of †〈…〉 bondage 7 Thou shalt have none other gods before me 8 Thou shalt not make thee any graven image or any likeness of any thing that is in heaven above or that is in the earth beneath or that is in the waters beneath the earth 9 Thou shalt not â—…owe down thy self unto them nor serve them for I the LORD thy God am a jealous God * 〈◊〉 3â—… 7. â—…ting the iniquity of the fathers upon the children unto the third and fourth generation of 〈◊〉 that hate me 10 * 〈◊〉 3â—… 1â—… And â—…wing mercy unto thousands of them that 〈◊〉 â—…e and keep my commandments 11 Thou shalt not take the Name of the LORD thy God in vain for the LORD will not hold him â—…iltless that taketh his Name in vain 12 〈◊〉 i To 〈◊〉 in mind and memory as it is Exod. 20. 8. the sabbath-sabbath-day to sanctifie it as the LORD thy God hath commanded thee k To 〈◊〉 in 〈◊〉 20. whither he dirâ—…ts them and therefore â—…e 〈◊〉 〈◊〉 the Argument of the Creation which is urged 〈◊〉 13 Six days thou shalt labour and do all tâ—…y work 14 But the seventh day is the * 〈◊〉 2 2. 〈◊〉 4 4. sabbath of the LORD thy God in it thou shalt not do any work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor â—…hine â—…nor thine ass nor any of thy cattel nor thy stranger that is within thy gates that thy man-servant and thy maid-servant may rest as well as thou 15 And remember that thou wast a servant l 〈…〉 grudge thy servants their rest upon that day in the land of Egypt and that the LORD thy God brought thee out thence through a 〈◊〉 â—…nd and by a stretched-out arm therefore the LORD thy God commanded thee to keep the sabbath-day 16 * 〈…〉 Honour thy father and thy mother as thâ—… LORD thy God hath commanded thee that thy dayes may be prolonged and that it may go well with thee in the land which the LORD thy God giveth thee 17 * 〈…〉 Thou shalt not kill 18 * 〈…〉 Neither shalt thou commit adultery 19 * 〈…〉 Neither shalt thou steal 20 Neither shalt thou bear false witness against thy neighbour 21 * 〈…〉 Neither shalt thou desire thy neighbours wise neither shalt thou covet thy neighbours house m In Exod. 2â—… the order iâ—… contrary and 〈◊〉 〈◊〉 〈◊〉 is put before 〈◊〉 〈◊〉 whereby it is evident that 〈◊〉 intended thâ—…â—…ut for one Commandement wherein the order of the words was an inconsiderable circumstance for if this were 〈◊〉 commandements as some would
could have made all things at once was pleased to divide his work into six days partly to give us occasion more distinctly and seriously to consider Gods works and principally to lay the Foundation for the weekly Sabbath as is clearly intimated Gen. 2. 2 3. and Exod. 20. 9 10 11. 6. ¶ And God said * Psal. 136. 6. Jer. 10. 12. 51. 15. Let there be †Heb. expansion a Firmament q Or An Extension or a Space or place Extended or stretched out and spread abroad like a Tent or Curtain in the midst of the Waters r i. e. Between the Waters though not exactly in the middle place as Tyrus is said to sit or be situated in the midst of the Seas Ezek. 28. 2. Though it was but a little space within the Sea But of these things see more in the next verse and let it divide the Waters from the Waters 7. And God made the Firmament s The Firmament here is Either 1. The Starry Heaven so called not from its solidity but from its fixed durable and in a sort incorruptible and unchangeable nature Or 2. The Air called here The expansion or extension because it is extended far and wide even from the Earth to the third Heaven called also The Firmament because it is fixed in its proper place from whence it cannot be moved unless by force and divided the Waters which were under the Firmament from the Waters which were above the Firmament t The Waters under the Firmament are Seas Rivers Lakes Fountains and other Waters in the bowels of the Earth The Waters above the Firmament or above the Heavens as they are called Psal. 148. 4. are either 1. A Collection or Sea of Waters placed by God above all the visible Heavens and there reserved for ends known to himself Or rather 2. The Waters in the Clouds for the Clouds are called Waters Psal. 18. 11. and 104. 3. and are said to be in Heaven 2 Sam. 21. 10. Matth. 24. 30. and the production thereof is mentioned as an eminent work of Gods Creation Iob 35. 5. and 36. 29. Psal. 147. 8. Prov. 8. 28. which therefore it is not credible that Moses in his History of the Creation would omit which he doth if they be not here meant and these are rightly said to be above the Firmament i. e. The Air because they are above a considerable part of it and it was so u As God commanded and ordered it so it was done and setled 8. And God called the Firmament Heaven And the Evening and the Morning were the second day 9. ¶ And God said * Job 26. 10. 38. 8. Ps. 33. 7. 104. 9. 136 6. Prov. 8. 29. Jer. 5. 22. Let the Waters under the Heaven x Both the great Abyss or deep of Water which is shut up in the bowels of the Earth Gen. 7. 11. Ps. 24. 2. and 33. 7. and 136. 6. as also the Sea and Rivers all which are here said to be gathered together into one place because of their Communication and mixture one with another be gathered together unto one place and let the dry land appear y For hitherto it was covered with Water v. 2. 2 Pet. 3. 5. And it was so 10. And God called the dry land Earth and the gathering together of the Waters he called Seas z Not Sea but Seas because of the differing quantity and nature both of several Seas and of the Rivers and other lesser collections of Waters all which the Hebrews call Seas and God saw that it was good a The separation of the Waters was begun on the Second day v. 6. c. but not perfected till this Third day Therefore Gods approbation of that work is not mentioned there but here only 11. And God said Let the Earth bring forth b The sence is For the present let it afford matter out of which I will make grass as mans Rib afforded matter out of which God made Woman and for the future let it receive vertue or power of producing it out of that Matter which I have made and suited to that end †Heb. tender Grass Gr. Herb. Grass c That which groweth of it self without Seed or Manuring and is the food of Beasts the Herb yielding Seed d For the propagation of their several kinds to wit mature and perfect Herbs which alone yield Seed So afterwards God made man not in the state of Childhood but of grown and perfect Age. and the Fruit-tree yielding Fruit after his kind e i. e. According to the several kinds of Fruits whose Seed is f Now is by my constitution and shall be for the future in it self g i. e. In some part of it self either in the root or branch or leaf or bud or fruit The sence is Which is sufficient of it self for the propagation of its kind without any Conjunction of Male and Female upon the Earth And it was so 12. And the Earth brought forth Grass and Herb yielding Seed after his kind And the Tree yielding Fruit whose Seed was in it self after his kind And God saw that it was good h This clause is so often added 〈◊〉 â—…ew that all the disorders evil and hurtful qualities that 〈◊〉 are in the Creatures are not to be imputed to God who made all of them good but to mans sin which hath corrupted their Nature and perverted their Use. 13. And the Evening and the Morning were the third Day 14. ¶ And God said Let there be * Deut. 4. 19. Psal 136. 7. Lights i To wit more glorious Lights than that created the first Day which probably was now condensed and reduced into these Lights which are higher for place more illustrious for Light and more powerful for influence than that was Note here that Herbs and Trees were created before the Sun whose influence now is necessary for their production to shew that God doth not depend upon the means or upon the help of the Creatures in his operations in the Firmament of the Heaven to divide †Heb. between the Day and between the Night the Day k i. e. The artificial day reaching from Sun-rising to Sun-setting from the Night And let them be for Signs l For the designation and distinction of times as months weeks c. as also for the signification of the quality of the weather or season by the manner of their rising and setting Matth. 16. 2. By their Eclipses Conjunctions c. And for the discovery of supernatural and miraculous effects of which see Ios. 10. 13. Esa. 38. 8. Luc. 21. 25 26. Act. 2. 19 20. and for Seasons m By their Motions and Influences to produce and distinguish the four Seasons of the year mentioned Gen. 8. 22. And to shew as well the fit Times and Seasons for Sowing Planting Reaping Navigation c. as for the observation of set
deliverance from Egypt and moreover of your redemption by Christ of which that is a Type as even the antient Iews understood it who also noted that Israel was to be redeemed in the days of the Messias upon the same day on which they were delivered from Egypt to wit upon the fifteenth day of the moneth of Nisan Upon which day our blessed Lord was crucified for the redemption of his people and you shall keep it a feast * You shall observe it for a solemn feast or festival time to the LORD throughout your generations you shall keep it a feast by an ordinance for ever o i. e. So long as your state and Church continues or till the coming of the Messias This word doth not always signifie eternity but any long time as Prov. 29. 14. Dan. 3. 9. and oft elsewhere 15 * chap. 13. â—… and 23. 15. and 34. 18. Seven dayes p Besides and after the day of eating the Passeover which was a distinct feast and no part of the feast of unleavened bread shall ye eat unleavened bread q To remind them of their departure out of Egypt which was so sudden that they had not leisure to leaven their dough See more on ver 8. even the first day ye shall put away leaven out of your houses For whosoever eateth leavened bread from the first day untill the seventh day * Gen. 17 14 that soul shall be cut off from Israel r Either by excommunication or by death to be inflicted by the Magistrate and in case of his neglect by God himself Nor let any one think that this was too severe a punishment for what may seem no great offence For this was indeed a very great crime being a manifest contempt of God and a rebellion against Gods authority and express command which surely deserves as severe a punishment as is inflicted upon Rebels against their Prince especially considering that the Israelites were the people and subjects of God in a peculiar manner It was also a tacit renunciation of their Religion and of the covenant of God with them and of their interest both in that past deliverance out of Egypt and in the future deliverance by the Messias See more on Gen. 17. 14. 16 And in the first day there shall be an holy convocation s A solemn day for the people to assemble together and to attend upon the publick Worship and service of God in hearing his Word Prayers Praises and Sacrifices and in the seventh day t Because then Pharaoh and his host were drowned in the Sea as on the first day the first-born were killed So their deliverance was begun on the first and compleated on the seventh day and therefore those days deserved a special character of honour And indeed that there were seven days between those two miracles the Jews unanimously affirm and it seems probable from the account of their journies there shall be an holy convocation to you no manner of work u i. e. Of servile work Lev. 23. 7. shall be done in them save that which every †Heb. soul. man must eat x Herein as many think these days were inferiour to the Sabbath in which that was forbidden But of this see my notes on Exod. 16. 23. and 35. 3. that onely may be done of you 17 And ye shall observe the feast of unleavened bread for in this self-same day have I brought your armies y So called not from their Military force or courage but from their numbers and the order and manner in which they came forth See chap. 13. 18. out of the land of Egypt therefore shall ye observe this day in your generations by an ordinance for ever 18 * Levit. 23. 5. Numb 28. 16. In the first month on the fourteenth day of the month at even ye shall eat unleavened bread untill the one and twentieth day z Inclusively For otherwise they were obliged to eat unleavened bread eight dayes viz. on the day of the Passe-over ver 8. and seven dayes after which is strictly and properly called the Feast of unleavened Bread because in them they were tyed to that ceremony onely except the two days of an Holy Convocation of the month at even 19 Seven dayes shall there be no leaven found in your houses for whosoever eateth that which is leavened even that soul shall be cut off from the Congregation of Israel whether he be a stranger a To wit a Profelite for strangers unconverted to the Jewish Religion were not obliged nor admitted to the celebration of the Passe-over or Feast of unleavened Bread Though I see no inconvenience if all Strangers though Heathens were forbidden to have or use any unleavened Bread at that time lest the Jews who conversed with them might be tempted to desire or partake of it with them or born in the land †To wit of Canaan which I have promised to you and to which I am now leading you which was so well known to all of them that it was needless to express it in this place 20 Ye shall eat nothing leavened in all your habitations shall ye eat unleavened bread 21 Then Moses called for all the elders of Israel and said unto them draw out and take you a ‖ Or kid lamb according to your families and kill the Passe-over 22 * Heb. 11. 28. And ye shall take a bunch of hyssop b So the Hebrew word is rightly rendred as appears from Heb. 9. 19. and dip it in the blood that is in the bason and strike the lintel and the two side-posts with the blood that is in the bason and none of you shall go out at the door of his house c i. e. Of the house wherein he did eat the Passe-over which oft-times was his Neighbours house See ver 4. until the morning d Till the beginning of the morning after midnight and after the slaughter of the Egyptians first-born which may reconcile those Scriptures that seem to contradict one another while some affirm they went out of Egypt by night and others by day for they went out in the morning very early when it was yet dark as it is expressed in a like case Iohn 20. 1. 23 For the LORD will pass through to smite the Egyptians and when he seeth the blood upon the lintel and on the two side-posts the LORD will pass over the door and * Ezek. 9. 6. Rev. 7. 3. and 9. 4. will not suffer e Heb. not give him license or commission the destroyer f i. e. The destroying Angel which whether it were a good or bad Angel is not agreed nor is it necessary to determine to come in unto your houses to smite you 24 And ye shall observe this thing g viz. The substance of the thing the Passeover and Feast of unleavened Bread though not all the Rites and Ceremonies whereof divers were peculiar
provision being wasted they might be obliged to the more entire dependence upon God And this is here mentioned as a reason why they gathered it in the morning 22 And it came to pass that on the sixth day they gathered twice as much bread e Considering Gods present providence in causing it to fall in double proportion and remembring that the next day was the Sabbath day which God had blessed and sanctified to his own immediate service Gen. 2. 3. and therefore was not to be employed in servile works such as the gathering of Manna was they rightly concluded that Gods commands delivered ver 16. 19. reached onely to ordinary dayes and must in all reason give place to the more antient and necessary Law of the Sabbath two Omers for one man and all the rulers of the Congregation came and told Moses f Either to acquaint him with this increase of the miracle or to take his direction for their practise because they found two commands seemingly clashing together and therefore needed and desired his advice 23 And he said unto them This is that which the LORD hath said g Either to Moses by inspiration or to the former Patriarks upon like occasions this practise is agreeable to the former word and law of God concerning the Sabbath as it follows to morrow is the rest of the holy Sabbath unto the LORD bake h The Manna was dressed these two ways Numb 11. 8. that which you will bake to day i These words to day are not in the original and possibly are better left out than taken in or if they be taken in they do not seem to me as they do to many others to prove that they were commanded to bake or seethe on the sixth day all that they were to eat both that day and upon the following Sabbath or that they were forbidden to bake or seethe it upon the Sabbath day for there is not a word here to that purpose and it is apparent from the whole context that the rest of the Sabbath is not opposed to their baking or seething of it but to their going out into the field to gather it Nay the contrary is here implyed because after they had baken and sodden what they intended to bake or seethe part of the Manna did as is here expresly added remain over and was reserved for the Sabbath days provision and that unbaken and unsodden otherwise it would not have been noted as a miraculous thing that it did not stink nor breed worms ver 24. and seethe k that ye will seethe and that which remaineth over lay up for you to be kept until the morning ‖ What you do not eat this day keep for the next days provision 24 And they laid it up till the morning as Moses bade and it did not stink neither was there any worm therein k As there was before ver 20. So great a difference there is between the doing of a thing upon Gods command and with his blessing and the doing of the same thing against his will and with his curse 25 And Moses said Eat that to day l These words were spoken upon the morning of the Sabbath day as appears from the foregoing verse for to day is a Sabbath unto the LORD m i. e. Wholly consecrated to his service and therefore not to be employed in servile works to day ye shall not find it in the field 26 Six dayes ye shall gather it but on the seventh day which is the Sabbath in it there shall be none 27 And it came to pass that there went out some of the people on the seventh day for to gather and they found none 28 And the LORD said unto Moses n That he might speak it to the people How long o He signifies that this was an old disease in them to disobey Gods precepts and to pollute his Sabbaths refuse ye to keep my Commandments and my laws 29 See for that the LORD hath given you the Sabbath p Hath given to you and to your fathers that great command and priviledge of the Sabbath therefore he giveth you on the sixth day the bread of two dayes abide ye every man in his place let no man go out of his place q Out of his house or tent into the field to gather Manna as appears from the occasion and reason of the law here before mentioned For otherwise they might and ought to go out of their houses to the publick assemblies as appears from Lev. 23. 3. Act. 15. 21. and to lead their cattle to watering Luk. 13. 15. or to help them out of a pit Mat. 12. 11. And a Sabbath-days journey was permitted Act. 1. 12. on the seventh day 30 So the people rested r Or ceased to wit from gathering Manna by comparing this with ver 27. and consequently from all works of that nature on the seventh day 31 And the house of Israel called the name thereof Manna and * Numb 11. 7. it was like Coriander seed s In shape and figure but not in colour for that is dark-coloured but this white as it follows here like Bdellium c. Numb 11. 7. white and the tast of it t When it was raw but when it was drest it was like fresh oil Numb 11. 8. was like wafers made with honey 32 And Moses said This is the thing which the LORD commandeth Fill an Omer of it to be kept for your generations that they may see the bread wherewith I have fed you in the wilderness when I brought you forth from the land of Egypt 33 And Moses said unto Aaron * 1 King 8. 9. Heb. 9. 4. Take a pot and put an Omer full of Manna therein and lay it up before the LORD u In the tabernacle and by the ark when they shall be built and at present in the place where you meet for the solemn worship of God to be kept for your generations 34 As the LORD commanded Moses so Aaron laid it up before the Testimony x i. e. Before the ark which is called the ark of the testimony Exod. 25. 16. and here by way of abbreviation the testimony or witness because in it were the tables of the covenant or the law of God which was a testimony of Gods authority and will and of mans subjection and duty or of the covenant made between God and man See Deut. 10. 5. and 31. 26. Quest. How could this be laid up before the Ark when the Ark was not yet built Ans. This text onely tells us that Aaron did lay it up but it doth not determine the time nor affirm that it was done at this instant but rather intimates the contrary and that it was done afterwards when the testimony i. e. the ark was built As the next verse also speaks of what was done in ' the following forty years to be kept 35 And the children of Israel
in the Ten Tribes and afterwards in the two Tribes upon whom the iniquity of their Fathers hath been visited now for many generations But he mentions them in particular partly because a parent may live so long and see the dreadful effects of his sin in his childrens children partly because so far the memory of a father may extend and be matter of imitation to his children and partly to shew the difference between his exercise of justice and mercy as appears by comparing the next verse of them that hate me a This word is opposed to the conceit that Idolaters at lest many of them have of themselves that they love God more then others do because they love and honour and worship the Creatures for his sake and for those excellencies that he hath wrought in them But this will no more excuse their Idolatry than it will excuse him that commits Adultery with his friends wife that he did it for his friends sake and from the love he had to his friend and for his Relations 6 And * Deut. 7. 9. Psal. 89. 34. shewing mercy unto thousands b To wit of their generations i. e. for ever whereas his punishment extended onely to three or four of them So far is Gods mercy exalted above his justice Compare Psal. 103. 17. of them that love me and keep my commandements c This conjunction is very observable both against those that falsly and foolishly pretend or insinuate that the inward affection of love to God is not absolutely and always necessary to Salvation and also against them who pretending inward love to God live in the customary breach of Gods known commands 7 * Lev. 19. 12. Deut. 5. 11. Math. â—… 33. Thou shalt not take ‖ Or not carry or not take or lift up to wit in or into thy mouth as the phrase is more fully expressed Iob 4. 2. Psal. 16. 4. and 50. 16. So men are said to take up a proverb or a lamentation Isa. 14. 4. Ezek. 26. 17. the name of the LORD d Not onely the proper name of the Lord but any of his Attributes Ordinances and Works by which God hath made himself known thy God in vain e Or unto vanity or vainly Either 1. Falsly or in a false Oath thou shalt not swear falsly by the name of the Lord or not lift up the name of God into thy mouth in an Oath to the confirmation of a lie Or. 2. In vain as we render it and as the word Schave is frequently used as Iob 7. 3. and 15. 31. Psal. 60. 11. and 89. 47. Isa. 1. 13. and You shall not use the name of God either in Oaths or in common discourse lightly rashly irreverently or unnecessarily or without weighty or sufficient cause Which being a duty enjoyned not onely in many places of Sacred Scripture but also in the Apocryphal Ecclesiasticus 23. 15 16 17. and even by Heathen authours as Plato in his book of Laws and it being evident by the light of nature to mans reason it were strange if it were not here understood especially considering that it is most reasonable to take these short Laws in the most comprehensive sense such as this not the former is for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely but this latter doth not include the former Besides the former exposition restrains the words to swearing whereas the wâ—…s are now general and speak of any taking Gods name into their mouths either by Oaths or any other way And it becomes not us to set limits to Gods words where God hath set none It is also here to be observed as well as in the other commands that when this sin is forbidden the contrary duty is commanded to wit to use the name of God both in swearing and otherwise holily cautiously and reverently for the LORD will not hold him guiltless f Or Innocent i. e. free from guilt and the punishment of it the meaning is the Lord will look upon him as a guilty person and will severely punish him And so this or the like phrase is used 1 King 2. 9. And it is a common figure called Mâ—…iosis where more is understood than is expressed as 1 Sam. 12. 21. Psal. 25. 3. Prov. 10. 2. And this reason is here added because sinners of this sort are usually held innocent by men either because they cannot discover their fault when they forswear themselves or because they take no care to punish the abusers of Gods name by vain and customary Oaths Curses or Blasphemies q. d. Though men spare them I will assuredly punish them that taketh his name in vain 8 Reâ—…ber g This word is here very emphatical and 1. It re-minds us of a former delivery of the substance of this command to wit Gen. 2. 3. 2. It insinuates the great necessity of consideration and preparation of the Sabbath before it comes 3. It shews the singular importance of this command which is therefore placed in the heart and center of the rest to shew that the religious observation of this is the best way to secure our obedience to all the rest and that the neglect of this will bring in the violation of all the other as common experience shews the Sabbath day to keep it holy †i. e. To use it holily by a careful abstinence from servile works or wordly business and by a diligent employing of the day holy in thoughts words and exercises in the worship of God in publick and private and the celebration of his works and the furthering of our own and others sanctification and Salvation See Isa. 58. 13. 9 * chap. 23. 12. and 31. 14. Levit. 23. 3. Ezek. 20. 12. Luk. 13. 14. Six dayes shalt thou labour h This may be either 1. A command to employ those days in our worldly occasions yet so as God and Religion be not neglected on those dayes as many Scriptures teach us Or. 2. A permission to do so which I prefer 1. Because so it is a proper argument to enforce the observation of the Sabbath q. d. Grudge not me one day when I allow you six for it 2. Because the command of diligence in our callings would seem improperly placed here as being of a quite differing nature and belonging to the second table and being provided for in a distinct command as we shall see and do all thy work 10 But the seventh day is the Sabbath of the LORD i Or To the Lord i. e. Consecrated to his use honour and service Hence God calls them my Sabhaths Levit. 26. 2. Isa. 56. 4. because they are commended by his example and enjoyned by his command thy God in it thou shalt not do any work k i. e. Any servile laborious common or worldly work tending to thy own profit or pleasure See Exod. 34. 21. Levit. 23. 7. Numb 28. 18. Isa. 58.
13. thou nor thy son nor thy daughter thy man-servant nor thy maid servant l This clause is added not as if children or servants were not immediately obliged by this command or were excused by God for the breach of this â—…aw at their masters commands which were to obey God rather than men contrary to St. Peters command and practice Act. 5. 29. and which were to limit the foregoing word thou and the law of the Sabbath onely to those that have children and servants which is an idle senceless and absurd as well as profane opinion but to restrain hard-hearted and covetous or ungodly persons that they should neither command nor suffer their children or servants to profane the fabbath so far as they can hinder it Which how far it concerns thousands of governours of families at this day they shall do well seriously and in time to consider nor thy cattle m Partly to teach us to exercise merâ—… towards the brâ—…te creatures compare Deut. 5. 14. partly because the use of cattel must have drawn along with it the attendance or employment of men and partly that by observing the rest of the cattel they might be more minded and quickened to the observation of this sacred rest nor thy stranger n i. e. The Gentile that sojourneth with thee lest their example should provoke the Israelites to imitate them and lest the Gentiles should have opportunity of gaining at that time when and by that thing whereby the Israelites were losers even by the religious observation of the Sabbath that is within thy gates o i. e. that dwells within thy cities which have walls and gates or within thy villages or territories So the word gates is oft taken as Gen. 22. 17. and 24. 60. and 2 Sam. 10. 8. compared with 1 Chron. 19. 9. 11 For * Gen. 2. 2â—… in six dayes p And neither in more nor less time as he could have done the LORD made heaven and earth the Sea and all that in them is and rested q i. e. Ceased from his creating works otherwise he worketh still Ioh. 5. 17. by his providence and grace and neither is idle nor weary Isa. 40. 28. but this rest is ascribed to him for our admonition and imitation the seventh day wherefore the LORD blessed r i. e. Made it a day of blessing as well of receiving blessings and praises from men as of conferring his blessings and favours upon those that religiously observe it The day is said to be blessed when men are blessed by it and in it by a common Metonymy as a mans field Gen. 27. 27. and basket and store Deut. 28. 5. and the work of his hands Iob 1. 10. are said to be blessed when a man is blessed in them the Sabbath day s It is remarkable the blessing and sanctification are not appropriated to the seventh day but to the sabbath day whether it should be the seventh day as to the Iews it then was or the first day as to us Christians now it is which change seems hereby to be insinuated and hallowed it t i. e. Separated it from the rest of the days and from all common employments and consecrated it to his own holy service and mans holy use 12 * Levit. 19. 3. Deut. 5. 16. Eph. 6. 2. Honour u Which word doth not onely note the reverence love and obedience we owe them but also support and maintenance as appears from Mat. 15. 4 5 6. and from the like signification of that word 1 Tim. 5. 3 17. which is so natural and necessary a duty that the Iews say a man is bound even to beg or to work with his hands that he may relieve his parents thy father and thy mother x The father is put first here and the mother Lev. 19. 3. to shew that we owe this duty promiscuously and indifferently to both of them Compare Exod. 21. 15 17. Deut. 21. 18. and 27. 16. Prov. 20. 20. and 30. 17. And because these laws are brief and yet comprehensive under these are contained all our Superiours and Governours that thy dayes may be long y Heb. that they i. e. thy Parents may prolong thy days or the days of thy life to wit instrumentally by their prayers made to God for thee and by their blessing in my name conferred upon thee though the active verb is commonly taken impersonally as Iob 7. 3. Prov. 9. 11. Luk. 12. 10. and so it may be here they prolong for be prolonged upon the land which the LORD thy God giveth thee 13 * Rom. 13. 9 Thou shalt not kill z To wit any man or woman without authority and without just cause which exception must necessarily be understood because many other Scriptures command the Magistrate to kill great offenders And this prohibition being delivered by God who made and searcheth and commands mens hearts must be extended not onely to the external act of killing but to all motions of the heart or tongue which tend that way as anger hatred envy malice strife blows and the challenges of Duellists which is clearly manifest by comparing this with other Scriptures as Mat. 5. 21. 1 Ioh. 3. 15. c. And here as in the rest is commanded the contrary duty of preserving the lives of our neighbours as much as lies in our power 14 Thou shalt not commit adultery a Here is mentioned one kind of uncleanness as being eminently sinful and unjust and pernicious to humane society But under this are comprehended and forbidden all other kinds of filthiness as beastiality Sodomy whoredom fornication c. and all means occasions and appearances of them as it â—…ears 1. from other Scriptures that forbid those things which â—…her belong to this command or to none of the ten which is very improbable 2. from the large extent of the other commands noted before 3. from our saviours explication Mat. 5. 27. And contrariwise all chastity and sobriety in thoughts affections words habits and gestures is here prescribed See 1 Thes. 4. 3 4. Heb. 13. 4. 15 Thou shalt not steal b i. e. Either by deceit or violence or without his knowledg and consent take away another mans goods Eph. 4. 28. but on the contrary shalt preserve and increase them as need requires and occasion is offered 16 * Deut. 19. 16. Thou shalt not bear false witness c Heb. not answer viz. when thou art asked in judgment Lev. 5. 1. 19. 16. or not speak a false testimony or as a false witness Which doth not onely forbid perjury in judgment but also all unjust censure slander backbiting scorning false accusation and the like and also requires a just and candid judgment of him and of his words and actions speaking well of him as far as truth and justice will permit and defending his good name against the calumnies and detractions of others against thy neighbour d No nor
its own accord Levit. 25. 5. from those seeds which in the last reaping time were scattered here and there which were much more numerous now than in other years because God gave a special blessing to the sixth year whereby it did bring forth the fruit of 3 years Lev. 25. 21. and in years of so great plenty men are generally more negligent in their reaping and therefore the relicks are more and what they leave the beasts of the field shall eat In like manner thou shalt deal with thy vineyard and with thy ‖ Or olive trees olive-yard x i. e. Thou shalt not prune nor dress them nor gather and appropriate to thy own use what they shall produce but shalt leave them to the poor 12 * chap. 20. 8 9 Deut. 5. 13. Luk. 13. 14. Six dayes thou shalt do thy work and on the seventh day thou shalt rest y This command is here repeated lest any should think the weekly rest might cease when the whole year was consecrated to rest There were three sorts of Sabbaths to the Jews 1. of days 2. of years to wit the seventh year 3. of weeks of years to wit the Jubilee and all these are types of the eternal rest in heaven that thine oxe and thy ass may rest and the son of thine handmaid and the stranger may be refreshed 13 And in all things that I have said unto you be circumspect and * Deut. 12. 3. make no mention of the names of other gods z To wit with honour or delight or without detestation as fornication is not to be named among Saints Eph. 5. 3. Or not mention them in your worship or in oaths or in common discourse and without special occasion lest the frequent mention of them might keep up their memory or introduce their worship Hence the names of Idols and Idolatrous places were oft-times changed by the Israelites See Numb 32. 38. Ios. 23. 7. Compare Psal. 16. 4. Hos. 2. 17. Zech. 13. â—… neither let it be heard out of thy mouth 14 * chap. 24. 2â—… Deut. 16. 16. Three times thou shalt keep a feast unto me in the year 15 * chap. 13. 3. 34. 18. Thou shalt keep the feast of unleavened bread thou shalt eat unleavened bread as I have commanded thee in the time appointed of the month Abib for in it thou camest out from Egypt * Deut. 16. 16. Eccl. 35. 4. and none shall appear before me empty a This may be either 1. a precept as it is generally understood that none should ever come at those times without some offering or other for the support of the Levites and of the worship of God but the determination of this or what they would give was left to their choice Or 2. a promise to encourage them to come so oft from their remotest habitations to Ierusalem because they should never appear before God in vain i. e. to no purpose or without some benefit for so the word rekam oft signifies So it may be parallel to Isa. 45. 19. I said not unto the seed of Iacob seek ye me in vain But the former sence is more probable by comparing this with its parallel place Deut. 16. 16 17. 16 And the feast of harvest b i. e. Of wheat-harvest for barley-harvest was before this time This feast was otherwise called Pentecost the first-fruits of thy labours c How were these the first-fruits when a sheaf was offered to God in the feast of the Passeover Ans. That sheaf was generally of barly which was less considerable than their wheat but this was the first-fruits of their wheat which was their principal grain and they had no bread before this time from the growth of that year which thou hast sown in the field and the feast of in-gathering d To wit of all the rest of the fruits of earth as of the vines and olives This was called also the feast of booths and of Tabernacles See Levit. 23. 34. Numb 29. 12. Deut. 16. 13. All their three feasts had a respect to the harvest which began in the Passeover was carried on at Pentecost and was fully compleated and ended in this feast which is in the end of the year e Of the common or civil year which began in September as the sacred year began in March when thou hast gathered in thy labors out of the field 17 Three times in the year all thy males f To wit such as are of competent years and health and strength and such as were at their own dispose for that servants were not bound to this may seem probable because none of these concerned were to appear before the Lord empty or without an offering but the generality of servants had not any thing to offer And the care and management of their domestick affairs did require the presence and care of many of their males shall appear before the LORD God g i. e. In that place where God shall record his name Exod. 20. 24. as the Tabernacle or Temple 18 * Lev. 2. 11. Deut. 16. 3. Thou shalt not offer the bloud of my sacrifice with leavened bread h This and the following clause most understand of the Passeover by comparing this place with its parallel Exod. 34. 25. where the Passeover is mentioned But the words being here universal by the laws of interpretation they ought to be universally understood if they can bear that sence which here they may for both these clauses agree to other sacrifices For as every sacrifice had a Minchah or a meat-offering of flour attending upon it and offered with it so it was expresly cautioned that no leaven should be in that Minchah Lev. 2. 11. And the fat of every sacrifice was consecrated to God Lev. 3. 16. 2 Chron. 35. 14 c. and was presently to be burnt upon the Altar Lev. 7. 2 3. And for Exod. 34. 25. what hinders but what is here more generally prescribed may be there particularly applied to the Passeover and that seems more reasonable than to make that an idle repetition of the same thing And my sacrifice may be here put for my sacrifices by the common Enallage Moreover the two principal things which were offered to God in every sacrifice were blood and fat â—…v 17. 6 11 c. neither shall the fat of my †Or feast sacrifice remain untill the morning i This if understood of the Passeover may seem superfluous because nothing of it neither fat nor lean was to remain until the morning Exod. 12. 10. but all of it was to be eaten even the purtenance thereof ver 9. and that for ought I see without any exception of the fat as there was in other sacrifices Lev. 3. 16. And therefore in that parallel place Exod. 34. 25. where the Passeover is mentioned there is not a word of the fat but onely it is said in the general neither shall the
or commandements to wit the ten commandements so called by way of eminency for these onely were written by God upon the stony tables as appears by Exod. 34. 28. the rest were written onely by Moses in a book above ver 4. which I have written that thou mayest teach them 13 And Moses rose up and his minister Joshua g Who did not go up with Moses to the top of the mount as is sufficiently implyed both here and above ver 1 2. but abode in some lower place waiting for Moses his return as appears from Exod. 32. 17. And there Ioshua abode 40 dayes not fasting all the while but having as the rest had Manna for his meat and for his drink water out of the brook that discended out of the mount as we read Deut. 9. 21. and Moses went up into the mount of God 14 And he said unto the elders Tarry ye here for us h i. e. For me and Ioshua and here i. e. in the camp where he was when he spake these words for it was where not onely Aaron and Hur but the people might come as it here follows and therefore not upon the mount untill we come again unto you and behold Aaron and Hur i Whom Moses had made joint-commissioners to determine hard causes which were brought to them from the Elders according to the order Exod. 18. 22. Some make Aaron the Ecclesiastical head and Hur the civil head But Aaron was not authorized for Ecclesiastical matters till chap. 28. are with you if any man have any matters to do let him come unto them 15 And Moses went up into the mount and a cloud covered the mount 16 And * Num. 14. 10. the glory of the LORD k i. e. The tokens of his glorious presence in the fire ver 17. Deut. 4. 36. abode upon mount Sinai and the cloud covered l From the eyes of the people it six dayes and the seventh day m So long God made Moses wait either to exercise his humility devotion and dependance upon God Or to prepare him by degrees for so great a work Or because this was the Sabbath day called therefore the seventh with an emphatical article And God might chuse that day for the beginning of that glorious work to put the greater honour upon it and oblige the people to a stricter observance of it So it was upon a Lords Day that St. Iohn had his Revelation delivered to him Rev. 1. 10. he called unto Moses out of the midst of the cloud 17 And the sight of the glory of the LORD was like * Deut. 4. 36. devouring fire n He saith like it for it was not devouring fire as appears by Moses his long abode in it Note here whatsoever the Elders of Israel saw before the people saw no similitude of God as Moses observes Deut. 4. 15. on the top of the mount in the eyes of the children of Israel 18 And Moses went up into the midst of the cloud o The God that called him enabling him to enter and abide there whereas when he was left to himself he could not enter into the Tabernacle Exod. 40. 35. and gat him up into the mount and Moses was in the mount forty dayes and forty nights p In which he did neither eat nor drink Exod. 34. 28. Deut. 9. 9 18. whereby it seems most probable the six days mentioned ver 16. were a part of these 40 days because Moses being in perpetual expectation of Gods call seems not to have had leasure for eating and drinking nor provision neither Besides he is not said to be in the midst of the cloud so long but onely in the mount where he was those six days ver 15 16. CHAP. XXV 1 AND the LORD spake a Having delivered the Moral and Judicial Laws he now comes to the Ceremonial Law wherein he sets down all things very minutely and particularly whereas in the other Laws he was content to lay down general rules and leaveth many other things to be by analogy deduced from them The reason of the difference seems to be this That the light of reason implanted in all men gives him greater help in the discovery of Moral and Judicial things then in Ceremonial matters or in the external way and manner of Gods Worship which is a thing depending wholly upon Gods institution and not left to mans invention which is a very incompetent Judge of those things as appears from hence because the wittiest men destitute of Gods revelation have been guilty of most foolery in their devices of Gods Worship unto Moses saying 2 Speak unto the children of Israel that they †Heb. take for me bring me an ‖ Or. heave offering offering * chap. 35. 5. of every man that giveth it willingly with his heart ye shall take my offering 3 And this is the offering which ye shall take of them gold and silver and brass 4 And blue b Or Skie-coloured But here you must not understand the meer colours which could not be offered but some materials proper for the work and of the colours here mentioned to wit Wool or Threds or some such like things as appears from Heb. 9. 19. and from the testimony of the Jews and purple and scarlet and fine †Or silk linnen c Which was of great esteem in antient times and used by Priests and great Officers of state See Gen. 41. 42. Rev. 19. 8 14. and goats hair d Heb. Goats But that their hair is understood is apparent from the nature of the thing and from the use of the word in that sense in other places 5 And rams skins died red and badgers skins and Shittim-wood e A kind of Wood growing in Egypt and the Deserts of Arabia very durable and pretious See Exod. 35. 24. Numb 33. 49. Esa. 41. 19. Ioel 3. 18. 6 * chap 27. 20. Oyl for the light f For the Lamps or Candlesticks ver 〈◊〉 * chap. 30. 23 Spices for anointing oyl g Wherewith the Priests and the Tabernacle and the 〈◊〉 thereof were to be anointed and for * chap. 30. 3â—… sweet incense h Heb. Incense of Spices or Sweet-odors So called to distinguish it from the incense of the fat of Sacrifices which was burnt upon the Altar 7 Onyx-stones i Or Sardonyx-stones Note that the signification of the Hebrew Names of the several stones are not agreed upon by the Jews at this day and much more may we safely be ignorant of them the religious use of them being now abolished and stones to be set k Stones of fulness or filling or perfecting stones so called either because they did perfect and adorn the Ephod or because they filled up the ouches or the hollow places which were left vacant for this purpose in the * chap. 28. 4. Ephod and in the * chap. 28. 15. breast-plate l
is unto me verse 31. you shall account it holy as I do 33 Whosoever compoundeth any like it or whosoever putteth any of it upon a stranger n The word stranger is commonly used to note the Gentiles or such as were not of Israels race but sometimes it notes those that are not of the Priestly race as Exod. 29. 33. Levit. 22. 12 13. And so it seems to be here And if any of the Kings were anointed with this oil it was done by Gods special appointment who may dispence with his own Laws * Gen. 17. 1â—… shall even be cut off from his people 34 And the LORD said unto Moses take unto thee sweet spices stacte and onycha and Galbanum o The Jews themselves are not agreed what these were and it concerns not Christians much to know the use of them being abolished It is evident they were each of them sweet spices and therefore this Galbanum was not of the common kind which gives a very bad sent these sweet spices with pure frankincense of each shall there be a like weight p Heb. Alone shall be with alone i. e. Each of these alone shall be with another alone to wit in equal quantity Or it may note that each of these was to be taken and beaten a part and then mixed together Or it shall be alone alone i. e. absolutely and certainly alone the doubling of the word increasing the signification and thus it doth not belong to all the ingredients because the Hebrew verb is here of the singular number but onely to the Frankincense and the sense may be that whereas the other things shall be tempered together the Frankincense should be alone which may seem most agreeable both to the common use of Frankincense and to its differing nature from the other things mentioned two of them at least being confessedly liquid things 35 And thou shalt make it a perfume a confection after the art of the apothecary †Heb. salâ—… tempered together q Heb. Salted either 1. properly for salt was to be offered with all offerings Levit. 2. 13. And the Hebrew Doctors tell us that six eggshels full of salt were used or 2. Metaphorically well mixed together as salt was with things either offered to God or eaten by man pure r Of the best of each kind of drugs the most perfect and uncorrupted and holy 36 And thou shalt beat some of it s So much as is sufficient for the daily incense very small and put of it before the testimony in the tabernacle †Heb. of 〈◊〉 ing of the congregation * chap. 29. â—… Lev. 16. 2. where I will meet with thee it shall be unto you most holy 37 And as for the perfume which thou shalt make ye shall not make to your selves according to the composition thereof it shall be unto thee holy for the LORD 38 Whosoever shall make like unto that to smell thereto shall even be cut off from his people CHAP. XXXI 1 AND the LORD spake unto Moses saying 2 See I have called by name Bezaleel the son of Uri the son of Hur a He seems to be the same mentioned 1 Chron. 2. 20. of the tribe of Judah 3 And I have filled him with the spirit of God b Which was now necessary because the Israelites in Egypt wanted ingenuous education to learn these things and therefore needed inspiration in c Or with the following clauses being explicatory of the former shewing what gifts of the spirit God had filled him with to wit Wisdom c. wisdom and in understanding and in knowledge and in all manner of workmanship 4 To devise cunning works to work in gold and in silver and in brass 5 And in cutting of stones to set them and in carving of timber to work in all manner of workmanship 6 And I behold I have given with him Aholiab the son of Ahisamach of the tribe of Dan and in the hearts of all that are wise-hearted d That have wisdom and skil sufficient to do these things under the inspection and direction of Bezaleel and Aholiab the principal workmen I have put wisdom that they may make all that I have commanded thee 7 The tabernacle of the congregation and the ark of the testimony and the mercy-seat that is thereupon and all the †Heb. vessel furniture of the tabernacle 8 And the table and his furniture and the pure candlestick with all his furniture and the altar of incense e So called by way of eminency not onely because it was made of pure gold and was not defiled with blood for so some other things were but especially to mind the Priests of their duty in keeping it neat and clean it being more subject to defilement than other things 9 And the altar of burnt-offering with all his furniture and the laver and his foot 10 And * â—…h 39. 1. c. the clothes of service f Wherein the Ark and other sacred utensils were wrapped up when they were to be removed See Exod. 35. 19. and Numb 4. and the holy garments for Aaron the priest and the garments of his sons to minister in the priests office 11 And the anointing oil and †Heb. incense of 〈◊〉 sweet incense for the holy place according to all that I have commanded thee shall they do 12 And the LORD spake unto Moses saying 13 Speak thou also unto the children of Israel saying Verily my sabbaths ye shall keep g This precept is here repeated either 1. to shew the chief use of the Tabernacle and all this cost and trouble about it to wit that they might there acceptably serve God as in some measure upon every day so especially upon the Sabbath day Or rather 2. to restrain the time for the doing of the forementioned works q. d. Though the work of the Tabernacle and utensils be holy and for an holy use yet I will not have it done upon my holy day The sabbath was not made for them but they for it and therefore they shall give place to it for it is a sign between me and you h The sabbath is a fivefold sign 1. Commemorative of Gods creation of and Dominion over them and all other things to whom they do hereby profess their subjection 2. Indicative shewing that they were made to be holy and that their sanctification can be had from none but from God as it here follows and from the observation of Gods days and appointments 3. Distinctive whereby they owned themselves to be the Lords peculiar people by a religious keeping of those Sabbaths which the rest of the World grossely neglected and profanely scossed aâ—… 4. Prâ—…figurative of that rest which Christ should purchase for them to wit a rest from the burden of the ceremonial and from the curâ—…s and rigours of the moral Law as also from sâ—…n and the wrath of God for ever See
Heb. 4. 5. Confirmative both assuring them of Gods good will to them and that as he blessed the Sabbath for their sakes so he would bless them in the holy use of it with temporal spiritual and everlasting blessings as he declares in many places of Scripture and assuring God of their standing to that covenant made between God and them So that this was a mutual stipulation or ratification of the covenant of grace on both sides throughout your generations that ye may know that I am the LORD that doth sanctifie you i That selecteth you out of all people and consecrate you to my self and to my service and worship a great part whereof is the observation of the Sabbath Or that sanctifieth you by my Word and Ordinances which are in more eminent and solemn manner dispensed upon the Sabbath day by the observation whereof you declare that you own me as your onely sanctifier And so we may observe the sabbath owns the Lord as our Creatour and as our Redeemer and as our Sanctifier and therefore it is no wonder God so severely enjoyns the sanctification of the Sabbath and punisheth the neglect of it it being a tacit renouncing or disowning of God the Father the Son and the holy Ghost 14 * chap. 20. 8. Deut. 5. 12. Ezek. 20. 12. Ye shall keep the sabbath therefore for it is holy unto you every one that desileth it shall surely be put to death k Of which see an example Numb 15. 32. c. for * Num. 15. 35. whosoever doth any work l i. e. Servile work as it is explained Lev. 23. 7. c. therein that soul shall be cut off from amongst his people 15 Six days †Heb. shall be done may work be done but in the seventh is the sabbath of rest m Heb. the sabbath of sabbaths or of sabbaths i. e. the great and chief sabbath as the song of songs is the most excellent song the holy of holies is the most holy c. The Iews had many sabbaths or days of rest but this is here preferred before them all by this emphatical repetition of the same word and by this argument the foregoing duty is pressed upon them †Heb. holiness holy to the LORD whosoever doeth any work in the sabbath day he shall surely be put to death 16 Wherefore the children of Israel shall keep the sabbath to observe the sabbath n Or shall keep the sabbath by observing or celebrating the sabbath i. e. by observing or celebrating it the antecedent being put for the relative as is frequently done So here is another most emphatical repetition to oblige us to the greater caution and diligence in this great duty and to shew what stress God lays upon it who hath therefore placed this in the midst of the commands of the Decalogue as the heart which gives life and vigour to all the rest Or it may be rendered thus shall observe the day of rest to celebrate the sabbath and so the phrase is like that in the 4th Command Remember the sabbath day to keep it holy So here Observe the sabbath i. e. watch its coming and approach consider attentively the nature and use of it and that not as a matter of idle speculation but of serious practise or so that you may do or celebrate the Sabbath i. e. perform all the duties of it Or thus shall observe the sabbath to make it a sabbath or day of rest and that no idle or carnal rest but a rest holy to the Lord as it is called in the foregoing verse throughout their generations for a perpetual covenant o Or by a perpetual covenant or it is a perpetual covenant i. e. condition or part of that agreement made between me and them they have solemnly covenanted or promised that they will do all that I commanded them Exod. 24. 7 8 among which this is a chief branch and I have covenanted to bless and sanctify them in so doing And this word perpetual as also the word for ever being added to it in the next verse may intimate that this hath a longer perpetuity than the câ—…remonies to which this phrase is sometimes ascribed the rather because the reason of this perpetuity given in the next verse is such as hath its force not only till Christ but even till the end of the World and it is fit and just that men should retain this monument or memorial of the Worlds Creation even till its dissolution 17 It is a sign p A sign of the covenant between us that I will be their God and they will be my people both which depends upon this amongst other duties and upon this in an eminent degree between me and the children of Israel for ever for * Gen. 2. 2. in six dayes the LORD made heaven and earth and on the seventh day he rested and was refreshed q Not as if he had been weary with working which surely he could not be with speaking a few words nor can God be weary with any thing Isa. 40. 28. but it notes the pleasure or delight God took in reflecting upon his works beholding that every thing he had made was very good Gen. 1. 31. 18 And he gave unto Moses when he had made an end of communing with him upon mount Sinai * chap. 32. 16. Deut. 9. 10. 2 Cor. 3. 3. two tables of testimony r i. e. The tables of the law which was the witness of Gods will and Israels duty See Exod. 16. 34. tables of stone s Whereby was signified both the durable and perpetual obligation of the moral law whereas the ceremonial law was to end with the Iewish policy at Christs coming and the stoniness of mens hearts by nature in which the law of God could not be written but by a divine and omnipotent hâ—…d written with the finger of God t i. e. With the power or spirit of God by comparing Mat. 12. 18. not by any art of man but immediately by a divine hand CHAP. XXXII 1 AND when the people saw that Moses delayed to come down out of the mount a Where he had now been for near 40 days the people b i. e. Most or some of the people as it is expressed 1 Cor. 10. 7. gathered themselves together unto Aaron c As the chief person in Moses his absence and said unto him * Act. 7. 4. Up make us gods d i. e. Images or representations of God whom after the manner of Idolaters they call by Gods name For it is ridiculous to think that the body of the Israelites who were now lately instructed by the Mouth and words and miraculous works of the eternal God should be so senceless as to think that was the true God which themselves made and that out of their own ear-rings much more that that was the God that brought them out of Egypt as they say ver
the two tables of testimony in Moses hand when he came down from the mount that Moses wist not that the skin of his face shone l Quest. Why now and not when he came down from God before Ans. 1. Because now he obtained what he did not before to wit a glimpse of the Divine glory which though but very transient left its print upon his â—…ace 2. Now it was more necessary than before to procure the greater honour to Moses and to the law 2 Cor. 3. â—… 8 11. because of the late horrid violation and contempt of them which the Israelites had fallen into while he talked with him 30 And when Aaron and all the children of Israel saw Moses behold the skin of his face shone and they were afraid to come nigh him 31 And Moses called unto them and Aaron and all the rulers of the congregation returned unto him m To the Tabernacle which was still at a distance from the camp though afterwards God being reconciled it was set up in the camp Exod. 40. 34. and Moses talked with them 32 And afterward all the children of Israel came nigh and he gave them in commandment all that the LORD had spoken with him in mount Sinai 33 †Heb. and Moses ceased from speaking with them and put a vail on his face And till Moses had done speaking with them he put * 2 Cor. 3. 13. a vail on his face n In condescension to their weakness 34 But when Moses went in before the LORD to speak with him he took the vail off until he came out and he came out and spake unto the children of Israel that which he was commanded 35 And the children of Israel saw the face of Moses that the skin of Moses face shone and Moses put the vail upon his face again untill he went in to speak with him CHAP. XXXV 1 AND Moses gathered all the congregation of the children of Israel together and said unto them These are the words which the LORD hath commanded that ye should do them 2 * chap. 20. 9. Lev. 23. 3. Deut. 5. 12. Luk. 13. 14. Six days shall work be done but on the seventh day there shall be to you an †Heb. Holiness holy day a sabbath of rest to the LORD a This command of the sabbath is repeated here as also Exod. 31. 13. together with the instructions for the building of the Tabernacle and its utensils to shew that they were made for no other use than the service of God which was to be performed as every day so in an eminent and peculiar manner upon the sabbath day and to teach them the absolute necessity of minding that precept in and above all their ceremonial observations whosoever doth work therein shall be put to death 3 Ye shall kindle no fire b This command seems to be onely temporary and extraordinary during the present season and condition and not extending to succeeding generations For 1. There are instances of temporary precepts both in the Old and New Testament which yet are not in their places said to be so Such were some of the precepts concerning the Passeover Exod. 12. 11. as is confessed And such was that law of abstaining from things strangled and blood Act. 15. 2. This precept is nakedly proposed and not called a perpetual statute nor enjoyned to be observed in their generations as other precepts are to whom those or some like clauses are frequently added 3. The sabbath is rather a feast-day than a fast-day And the Iews did make feasts and invited guests upon the sabbath-day which could not probably be without kindling a fire And which is more considerable Christ himself who fulfilled all righteousness and therefore would not have joined in the violation of the sabbath went to one of those feasts Luk. 14. And the Corinthians as they received the Lords Supper upon that day which none question so they had their feasts as is confessed and apparent from 1 Cor. 11. 21 22 c. 4. The kindling of a fire was no greater hinderance to the religious observation of the Sabbath than other things which were allowed upon that day such as the washing and dressing of themselves eating and drinking c. 5. This prohibition doth not seem to concern the dressing of meat as many understand it by comparing this with Exod. 16. 23. which place I humbly conceive is misunderstood as I have there intimated for that was lawful to be done upon their most solemn days Exod. 12. 16. but the service of the Tabernacle which is the subject of this chapter and the occasion of these words and the sence seems to be this You shall kindle no fire for any handy-work throughout your habitation no not for the service of this Tabernacle for the heating of any tools or the melting of any metals or other things belonging to it which being to be made for Gods service and deserving and requiring all expedition they might probably conceive that such work might be done upon that â—…y And here also as oft elsewhere under one kind all the rest are comprehended and forbidden throughout your habitations upon the sabbath day 4 And Moses spake unto all the congregation of the children of Israel saying This is the thing which the LORD commanded saying 5 Take ye from amongst you an offering unto the LORD * chap. 25. â—… whosoever is of a willing heart c For God values not forced or grudged services 2 Cor. 9. 7. let him bring it an offering of the LORD gold and silver and brass 6 And blue and purple and scarlet and fine linnen and goats hair 7 And rams skins died red and badgers skins and shittim-wood 8 And oil for the light and spices for anointing oil and for the sweet incense 9 And onyx stones and stones to be set for the ephod and for the breast-plate 10 And * chap. 31. â—… every wise-hearted d i. e. Skilful artist for though God had prescribed the things yet it required Wisdom and skill to execute what God commanded among you shall come and make all that the LORD hath commanded 11 * ch 26. 1 â—… The tabernacle e i. e. The boards or structure of the Tabernacle as it appears because it is distinguished here from its tent and curtains whereas elsewhere the Tabernacle is put for all together his tent f The inward and finer curtains which covered the boards of it and his covering g The outward and courser coverings his taches and his boards his bars his pillars and his sockets 12 The ark and the staves thereof with the mercy-seat and the vail of the covering h i. e. Which was hanged before the Ark and Mercy-seat 13 The table and his staves and all his vessels and the shew-bread i But neither did God prescribe the making of the shew-bread amongst the other utensils Exod. 25. nor was this made by the
from Proselytes from whom less might seem to be expected and in whom God might bear with some things which he would not bear with in his own people Yet even from those such should not be accepted much less from the Israelites shall ye offer the bread d i. e. The sacrifices See on Levit. 21. 8. of your God of any of these e i. e. So corrupted or defective Which clause limits the sense and kinds of offerings and cuts off another more general interpretation received by many to wit that he forbids the receiving of any offering whether blemished or perfect from the hands of a stranger remaining in Heathenism because their corruption is in them f i. e. They are corrupt vitious and unlawful sacrifices and blemishes be in them they shall not be accepted for you g Or from you O Priest to whom it belongs to offer You shall bear the blame of it for the strangers might do so through ignorance of Gods Law 26 And the LORD said unto Moses saying 27 * Exod. 34. 26. Deut. 14. 21. When a bullock or a sheep or a goat is brought forth then it shall be seven dayes under the dam and from the eighth day h See on Exod. 22. 30. and 23. 19. and thenceforth it shall be accepted for an offering made by fire unto the LORD 28 And whether it be cow or ‖ Or she-goat ewe ye shall not kill it * Deut. 12. 6. and her young both in one day i Because it savoured of cruelty See on Deut. 22. 6. 29 And when ye will offer a sacrifice of thanksgiving unto the LORD offer it at your own will k i. e. What and when you please so the rules be observed Or for your acceptance as Levit. 1. 3. i. e. in such manner that God may accept it i. e. regularly chearfully c. 30 On the same day it shall be eaten up ye shall leave * chap. 7. 15. none of it until the morrow I am the LORD 31 Therefore shall ye keep my commandments and do them I am the LORD 32 Neither shall ye profane my holy name l Either by despising me and my commands your selves or by giving others occasion to profane it but * chap. 10. 3. I will be hallowed m Or sanctified either by you in keeping my holy commands or upon you in executing my holy and righteous judgments Levit. 10. 3. Isa. 26. 15. I will manifest my self to be an holy God that will not bear the transgression of my laws among the children of Israel I am the LORD which hallow you n By separating you from all the world unto my self and service by giving you holy laws and my holy spirit to enable and inâ—…line â—…ou to keep them and therefore you have the more reason to hallow me and keep my commands and are the more inexcusable if you transgress them 33 That brought you out of the land of Egypt to be your God I am the LORD CHAP. XXIII 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel and say unto them concerning the feasts of the LORD which ye shall proclaim a i. e. Cause to be proclaimed by the Priests See Numb 10. 8 9 10. to be holy convocations b Days for your assembling together to my worship and service in a special manner even these are my feasts c Which I have appointed and the right observation whereof I will accept 3 * Exod. 20. 9. and 23. 12. and 31. 13. and 34. 21. chap. 19. 3. Deut. 5. 13. Luk. 13. 14. Six dayes shall work be done but the seventh day is the sabbath of rest an holy convocation ye shall do no work d So it runs in the general for the sabbath day and for the day of expiation ver 28. excluding all works about earthly occasions or employments whether of profit or of pleasure but upon other feast dayes he forbids onely servile works as ver 7 21 36. for surely this manifest difference in the expressions used by the wise God must needs imply a difference in the things therein it is the sabbath of the LORD in all your dwellings e This is added to distinguish the sabbath from other feasts which were to be kept before the Lord in Ierusalem onely whither all the males were to come for that end but the Sabbath was to be kept in all places where they were both in Synagogues which were erected for that end and in their private houses 4 These are the feasts of the LORD even holy convocations which ye shall proclaim in their seasons f In their appointed and proper times as the word is used Gen. 1. 14. Psal. 104. 19. 5 * Exod. 12. 18. and 13. 3. and 23. 15. and 34. 18. Numb 9. 2. and 28. 16. Deut. 16. 1. In the fourteenth day of the first month at even is the LORDS passeover 6 And on the fifteenth day of the same moneth is the feast of unleavened bread unto the LORD seven dayes ye must eat unleavened bread 7 In the first day ye shall have an holy convocation ye shall do no servile work therein 8 But ye shall offer an offering made by fire unto the LORD seven dayes g The matter and manner whereof see Numb 28. 18 c. in the seventh day is an holy convocation ye shall do no servile work therein 9 And the LORD spake unto Moses saying 10 Speak unto the children of Israel and say unto them * Exod. 23. 16. Num. 28. 26. When ye be come into the land h Therefore this obliged them not in the desert where they reaped no harvest c. which I give unto you and shall reap i i. e. begin to reap as it is expounded Deut. 16. 9. So he begâ—…t i. e. began to beget Gen. 5. 32. and 11. 26. and he built 1 King 6. 1. i. e. he began to build as it is explained 2 Chroâ—… 3. 1. the harvest thereof k To wit barly harvest which was before wheat harvest See Exod. 9. 31 32. and 34. 22. Ruth 2. 23. then ye shall bring a ‖ Or handful †Heb. an Omer sheaf l Heb. An omer which is the tenth part of an Ephah It seems here to note the measure of corn which was to be oâ—…ered For it is to be considered that they did not offer this Corn in the ear or by a sheaf or handful but as Iosephus 3. 10. affirms and may be gathered from Levit. 2. 14 15 16. purged from the chaff and dryed and beaten out and some adde ground into meal and sifted into fine flour though this may be doubted of because the meat-offering attending upon this was of fine flour ver 13. and because this offering is said to be of green ears of Corâ—… dried c. Levit. 2. 14. of the first-fruits of your harvest unto the priest
by the sacrifices for any worth in them but onely in respect of Christ and that though all sins are not equal yet they are all expiated by one and the same price even by the blood of Christ. and two lambs of the first year for a sacrifice of * chap. 3. 1. peace-offerings 20 And the priest shall wave them g i. e. Some part of them in the name of the whole and so for the two lambs otherwise they had been too big and too heavy to be waved So it is a synecdochical expression with the bread of the first-fruits for a wave-offering before the LORD with the two lambs * Num. 18. 12 Deut. 18. 4. they shall be holy to the LORD †Heb. â—…o for the priests h Who had to themselves not onely the breast and shoulder as in others which belonged to the Priest but also the rest which belonged to the offerer because the whole Congregation being the offerer here it could neither be distributed to them all nor given to some without offence or injury to the rest 21 And ye shall proclaim on the self-same day that it may be an holy convocation i A Sabbath or day of rest called Pentecost which was instituted partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God or Siâ—…i as God had promised and of that admirable blessing of giving the Law to them at that time and forming them into a Commonwealth under his own immediate Government and partly in gratitude for the further progress of their harvest as in the Passeover they offered a thank-offering to God for the beginning of their harvest unto you ye shall do no servile work therein it shall be a statute for ever in all your dwellings throughout your generations 22 And * chap. 19. 9. when ye reap the harvest of your land thou k From the plural ye he comes to the singular thou because he would press this duty upon every person who hath an harvest to reap that none might plead exemption from it And it is observable that though the present business is onely concerning the Worship of God yet he makes a kind of excursion to repeat a former Law of providing for the poor to shew that our piety and devotion to God is little esteemed by him if it be not accompanied with acts of Charity to men shalt not make clean riddance of the corners of thy field when thou reapest * Deut. 24. 19. c. neither shalt thou gather any gleanings of thy harvest thou shalt leave them unto the poor and to the stranger I am the LORD your God 23 And the LORD spake unto Moses saying 24 Speak unto the children of Israel saying in the * Numb 29. 1. seventh month in the first day of the month shall ye have a sabbath a memorial of blowing of trumpets l i. e. Solemnized with the blowing of trumpets by the Priests not in a common way as they did every first day of every moneth Numb 10. 10. but in an extraordinary manner not onely in Ierusalem but in all the Cities of Israel This seems to have been instituted 1. To solemnize the beginning of the new year whereof as to civil matters and particularly as to the Jubilee this was the first day concerning which it was fit the people should be admonished both to excite their thankfulness for Gods blessings in the last year and to direct them in the management of their civil affairs 2. To put a special honour upon this moneth For as the seventh day was the Sabbath and the seventh year was a Sabbatical year so God would have the seventh moneth to be a kind of Sabbatical moneth for the many Sabbaths and solemn feasts which were observed in this more than in any other moneth And by this sounding of the trumpets in its beginning God would quicken and prepare them for the following Sabbaths as well that of atonement and humiliation for their sins as those of thanksgiving for Gods mercies an holy convocation 25 Ye shall do no servile work therein but ye shall offer an offering m What that was see Numb 29. 2 c. made by fire unto the LORD 26 And the LORD spake unto Moses saying 27 * chap. 16. 30. Num. 29. 7. Also on the tenth day of this seventh month there shall be a day of atonement it shall be an holy convocation unto you and ye shall afflict your souls n With fasting and bitter repentance for all especially their national sins among which no doubt God would have them remember their sin of the golden Calf For as God had threatned to remember it in after times to punish them for it Exod. 32. 34. so there was great reason why they should remember it to humble themselves for it and offer an offering made by fire unto the LORD 28 And ye shall do no work in that same day for it is a day of atonement to make an atonement for you before the LORD your God 29 For whatsoever soul it be o Either of the Jewish Nation or Religion Hereby God would signifie the absolute necessity which every man had of Repentance and Forgiveness of sin and the desperate condition of all impenitent persons that shall not be afflicted in that same day * Gen. 17. 1â—… he shall be cut off from among his people 30 And whatsoever soul it be that doth any work in that same day the same soul will I destroy from among his people 31 Ye shall do no manner of work it shall be a statute for ever throughout your generations in all your dwellings 32 It shall be unto you a sabbath of rest and ye shall afflict your souls in the ninth day of the month at even from even unto even shall ye †Heb. rest celebrate your sabbath p This clause seems to be added to answer an objection how this day of atonement could be both on the tenth day ver 27. and on the ninth day here The answer is it began at the evening or close of the ninth day and continued till the evening or close of the tenth day and so both were true especially if you consider that the Jews did take in some part of the sixth days evening by way of preparation for the Sabbath and therefore would much more take in a part of the ninth day to prepare and begin the great and solemn work of their yearly atonement And this clause may be understood either 1. Of this particular Sabbath called here your Sabbath in the singular number possibly to note the difference between this and other Sabbaths for the weekly Sabbath is oft called the Sabbath of the Lord because that was in a special manner appointed for the praising honouring and serving of God and celebrating his glorious works as also the other Sabbaths here mentioned were whereas this was
that this was done with manifest contempt both to God and Men. 17 Then I contended with the nobles of Judah c i. e. Their chief Men and Rulers whom he chargeth with this sin because though others did it it was by their countenance or connivance and they should and might have punished and restrained it and said unto them What evil thing is this that ye do and prophane the sabbath-day 18 Did not your fathers thus and did not our God bring all this evil upon us d Which you so well and sadly remember that I need not tell you the particulars and upon this city yet ye bring more wrath upon Israel by prophaning the sabbath 19 And it came to pass that when the gates of Jerusalem * Lev. 23. 32. began to be dark e Which was about Sun-setting by reason of the Mountains which were round about and near Ierusalem Psa. 125. 2. before the sabbath I commanded that the gates should be shut and charged that they should not be opened till after the sabbath and some of my servants set I at the gates f Out of a diffidence in those to whom the keeping of the Gates was committed * â—…er 17. 21. that there should no burthen be brought in on the sabbath day 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice 21 Then I testified against them and said unto them Why lodg ye †〈◊〉 〈◊〉 about the wall if ye do so again I will lay hands on you g I will punish you and seize your goods For this was a temptation 〈◊〉 or needy Jews that lived in or near the City to 〈◊〉 〈◊〉 of buying their commodities which then they might 〈◊〉 more advantage From that time forth came they no more on the sabbath 22 And I commanded the Levites that they should 〈◊〉 themselves h Partly because the work they were now set upon though common in its nature yet was holy in design of it and had respect unto the Sabbath and partly because the day in which they were to do this was the Sabbath day for the observation whereof they were obliged to prepare and purifie themselves and that they should come and keep the gates i Either 1. The Gates of the Temple But a particular command was superfluous in that case because it was their constant work and charge to do this both Sabbath-days and every day Or rather 2. The Gates of the City for of them he spake last v. 19. and not daring to trust the common Porters of those Gates not being able always to employ his men in that work he committeth the charge of them for the present season and upon the sabbath-Sabbath-days to the Levites to whom the care of sanctifying the Sabbath did properly belong to sanctifie the sabbath-sabbath-day Remember me O my God concerning this also and spare me according to the ‖ 〈◊〉 〈◊〉 greatness of thy mercy k Whereby he intimates that though he mentioned his good works as things wherewith God was well-pleased and which he had promised to reward yet he neither did nor durst trust to their merit or his own worthiness but when he had done all he judged himself an unprofitable servant and one that needed Gods infinite Mercy and Indulgence to pardon all his sins and particularly those infirmities and corruptions which adhered to his good deeds 23 In those days also saw I Jews that †Or had made to dwell with them * Ezra 9. 2. had married wives of Ashdod l A City of the Philistines 1 Sam. 5. 1 2 c. of Ammon and of Moab 24 And their children spake half in the speech of Ashdod and †Heb. they discerned not to speak could not speak in the Jews language but according to the language †Heb. of people and people of each people m Which their Mothers instilled into them together with their Principles and Manners 25 And I contended with them and ‖ Or reviled them cursed them n i. e. Caused them to be excommunicated and cast out of the society and priviledges of Gods people This and the following punishments were justly inflicted upon them because this transgression was contrary both to a very plain and express Law of God and also to their own late solemn Covenants and Promises of which see Ezra 10. Nehem. 10. 30. and smote o i. e. I caused them to be beaten with stripes according to the Law Deut. 25. 2. certain of them p Such whose faults were most aggravated by their quality or other circumstances to whom he added this punishment over and besides the former and pluckt off their hair q Or shaved them The hair was an Ornament and Ensign of Liberty amongst the Eastern Nations and baldness was a disgrace and token of slavery and sorrow See Isa. 3. 24. 15. 2. Ier. 48. 37. Ezek. 29. 18. and made them swear by God saying Ye shall not give your daughters unto their sons nor take their daughters unto your sons or for your selves 26 Did not Solomon king of Israel sin by these things yet * 1 Kin. 3. 13. 2 Chr. 1. 12. among many nations was there no king like him who was * 2 Sam. 12. 24. beloved of his God and God made him king over all Israel * 1 Kin. 11 1. c. nevertheless even him did outlandish women cause to sin 27 Shall we then hearken unto you r Shall we justifie your action by permitting or not punishing it God forbid to do all this great evil to transgress against our God in marrying strange wives 28 And one of the sons of Jojada s Said by Iosephus to be that Manasses who by Sanballats interest procured Liberty to build the Samaritan Temple in mount Gerizim to which those Priests who had married strange Wives or been otherwise criminal betook themselves and with or after them others of the people in the same or like circumstances the son of Eliashib the high priest was son in law to Sanballat the Horonite therefore I chased him from me t i. e. From my Presence and Court and from the City and Temple and all the priviledges of the Priesthood and from the whole Congregation and Church of Israel whereof I am a member 29 Remember them O my God †Heb for the defilings because they have defiled the priesthood and * Mal. 2. 4. the covenant of the priesthood u That Covenant made between me and his Progenitors for themselves and their Posterity whereby I promised to give them an everlasting Priesthood Numb 25. 12 13. and they covenanted with me that they would faithfully and holily execute that sacred Function according to the rules which I gave them whereby among other things they were enjoyned to keep themselves pure from all unlawful marriages and from all other things which might
fulfil all his gracious promises and amongst the rest that of protection in dangers shall be thy shield and buckler 5 * Job 5. 19 c Prov. 3. 23. Isai. 43. 2. Thou shalt not be afraid for the terror by night g When evil accidents are most terrible and least avoidable nor for the arrow h The Pestilence or any such common and destructive Calamity for such are frequently called Gods arrows as Deut. 32. 23 42. Lam. 3. 12 13 c. that fleeth by day i Which is the time for shooting of Arrows The sence of the Verse is He shall be kept from secret and open mischiefs at all times 6 Nor for the pestilence k This Verse explains the former and sheweth what that terror and arrow signifies that walketh l That spreadeth or maketh progress in darkness m Either invisibly so as we can neither foresee nor prevent it Or rather by night as v. 5. nor for the destruction that wasteth at noon-day n That like a bold Enemy assaults us openly and though discovered cannot be resisted 7 A thousand shall fall at thy side o At thy left side because this is opposed to the right side here following See the like Ellipsis Numb 9. 16. Psal. 84. 11. and ten thousand at thy right hand but it shall not come nigh thee p This and such like promises are not to be understood absolutely and universally as if no truly good man could be cut off by the Plague or other common Calamities which is confused both by other plain Texts of Scripture and by unquestionable experience but with due limitations and conditions either on mans part as if there be a defect in his Faith or Obedience or on Gods part when God sees that Death is more for his good than life as it apparently is when righteous men are taken away from the evil to come as is said Isa. 57. 1. In which case though God doth not give the thing promised yet he giveth a far greater mercy in stead of it and so fulfils his promise in the best sence and with most advantage As if one man should solemnly promise to another to give him his daily food every day he not onely might but ought notwithstanding this promise to deny and withdraw this food when his body is so distempered that in the judgment of the wisest Physicians the taking of his food would evidently endanger his life 8 Onely * 〈◊〉 â—… 34. with thine eyes shalt thou behold q Without any terrour or danger to thy self and with a delightful and thankful reflection upon Gods goodness to thee and see the reward of the wicked r The just recompence of their sins or the vengeance of God upon them 9 Because thou hast made the LORD which is my refuge even the most High thy habitation s Or as the words ly in the Hebrew and others render them Because thou O Lord art my refuge thou O my Soul which is easily understood out of the foregoing words and to which David oft suddenly turneth his speech hast made the most high thine habitation Which is the only ground and reason of that safety last mentioned As for the variation of persons that he sometimes speaketh to and of others and sometimes to and of himself nothing is more frequent in this Book nor doth it make any alteration in the sence 10 There shall no evil befal thee neither shall any plague come nigh thy dwelling t To wit so as to destroy thee as the next Verse limits and expounds it For surely this promise is not made to all his Children and Servants who may possibly be wicked men and so strangers from Gods Covenant and Promises How far this secures his own person see on v. 7. 11 * 〈◊〉 34. 7. 〈◊〉 4. 6. 〈◊〉 4. 10. For he shall give his angels u Those blessed and powerful and watchful spirits whom God hath appointed to mind the affairs of this lower World and to take care of the Heirs of Salvation Heb. 1. 14. charge over thee to keep thee in all thy ways x In the whole course of thy life and in all thy lawful undertakings 12 They shall bear thee up ‖ 〈◊〉 with in their hands y Sustain or uphold thee in thy goings as we do a Child or a weakly man especially in uneven or dangerous paths Or shall carry thee aloft as upon Eagles Wings when it shall be needful for thee lest thou dash thy foot against a stone z So as to hurt thy foot or to cause thee to fall 13 Thou shalt tread upon the lion a The Lyon shall lie prostrate at thy feet and thou shalt securely put thy feet upon his neck as the Israelites did upon the necks of the Canaanitish Kings Ios. 10. 24. and ‖ 〈◊〉 〈◊〉 adder the young lion and the dragon b By which he synecdochically understands all pernicious Creatures though never so strong and fierce and subtil and all sorts of Enemies shalt thou trample under feet 14 Because he hath set his love upon me c This and the two following Verses are the words of God whom the Psalmist here as oft elsewhere introduceth as giving an account of the reasons of Gods singular care of all believing or pious persons therefore will I deliver him d I will abundantly recompence his love with my favour and blessing I will set him on high e In an high and safe place where no evil can reach him because he hath known my name f With a true and saving knowledge so as to love me and put his trust in me Gods name is here put for God himself as it is also Deut. 28. 58. Psal. 20. 2. and 115. 1. 15 * Psal. 50. 15. He shall call upon me g To wit in trouble which is expressed in the following clause As he knoweth and loveth me so he will offer up sincere and fervent Prayers to me upon all occasions and I will answer him I will be with him in trouble h To keep him from sinking under his burden I will deliver him and honour him 16 With †Heb. length of days long life i Either in this World when it is expedient for my service and for his benefit or at least in the next World where he shall live to Eternity in the blissful sight and enjoyment of God in glory will I satisfie him and shew him my salvation k Either here or hereafter PSAL. XCII A psalm or song for the sabbath-sabbath-day sabbath-a To be sung upon the Weekly Sabbath To which the matter of this Psalm very well agrees For it celebrates the works of God both that first and great work of Creation and that succeeding and no less wonderful work of his Providence by which he upholds and governs all his Creatures and especially that by which he ruleth all sorts
like a land flood or brooks that will soon be dried up with drought see Iob 6. 15. but will be fed with a spring of blessing that will never fail a very significant Metaphor it being the nature of springs spontaneously and freely as it were to pour out their bowels to all that upon their wants come to receive it neither is ever scanty but flows still like fresh Milk to the Breast the more it is drawn hence God is called a fountain of goodness 12 And they that shall be of thee z i. e. Either 1. A remnant of thee among the Captivity that shall be as persons raised from the dead Or 2. Thy Posterity expressed thus because they sprang or proceeded from them * Chap. 61. 4. shall build the old wast places a Heb. wasts of eternity i. e. which have lain long waste For holam doth not alwaies signifie what is bounded by no time but what respects a long time looking either forward as Gen. 13. 15. Exod. 21. 6. or backward as here viz. the space of seventy years and so may truly be rendred the wasts of an Age. By wast places he means the City and Temple with Cities and places adjacent turned as it were all into a wast or wilderness void and untilled and which was done not onely by Nebuchadnezzar King of Babylon but by Sennacherib also and the â—…her Kings of Assyria They had lain so long desolate that the Foxes inhabited them instead of men Lam. 5. 18. And it was turned so much into a Desert that they were forced to fight with the Beasts that possessed it to get their food Lam. 5. 9. thou shalt raise up the foundations of many generations b Either the foundations that were laid many generations ago as those of Ierusalem which was not only built but was the head of a Kingdom in the daies of Melchizedek who was King thereof in the daies of Abraham as appears Gen. 14. 18. If that Salem were Ierusalem as is generally agreed and Iosephus writes lib. 1. antiquit cap. 10. who was born about the 300th year after the Flood the superstructures were now destroyed viz. of Ierusalem and divers other Cities or that shall continue for many generations yet to come and thou shalt be called c Thou shalt be honoured with this Title as we use to say the Father of our Countrey i. e. deservedly so called because thou art so the like phrase chap. 48. 8. The repairer of the breach d Breach is put here collectively for Breaches which were made by God's Judgments breaking in upon them in suffering the walls of their Towns and Cities to be demolished and their State broken chap. 5. 5. the restorer of paths e Such an one was Moses Psal. 106. 23. And this tends to the same sense with the former expression because men were wont to make paths over those Breaches to go the nearest way or it may more particularly point at the recovering of the Ancient paths and bringing them into their wonted course which were either those chief Streets through the Gates of the Cities or other Lanes out of those Streets which were now forgotten and lost partly by being covered with rubbish and partly by those shorter paths that were trod and made over the Breaches such a Restorer of paths was Nehemiah Neh. 6. 1. And we read of the several Repairers he made use of Neh. 3 Or those paths that led from City to City which being now laid desolate and uninhabited were grown over with grass and weeds for want of Travellers or safety of travelling of something a like case we read in the time of the Judges Iudg. 5. 6. 7. and so lost as in a wilderness wherein there is no way and by building up those Cities again the several paths leading to them would be restored to dwell in f These accommodations being all recovered their ancient Cities might be fit to be re-inhabited 13 If thou turn away thy foot g This is taken either properly i. e. if thou take no unnecessary journeys or do any servile works either of hand or foot that are forbidden on the Sabbath day the instrument being here put for the work or Metaphorically i. e. if thou keep thy mind and affections clear and restraining thy self from whatever may prophane it as David did concerning the word Psal. 119. 101. Feet are often put for the Affections Eccl. 5. 1. because the mind is moved by the affections as the body is by the feet if we do not let our thoughts be extravagant either upon impertinencies or unlawful things The sum is if thou be careful not to break the Sabbath from the sabbath h Or for the Sabbath's sake whether we understand it more largely of the occasional Sabbath in solemn humiliations or otherwise set apart for sacred services which is called a Sabbath Lev. 16. 31. and 23. 32. Days of this nature were set apart before the captivity Ch. 22. 12. Ier. 36. 9. and also in the Captivity Zech. 7. 5. And thus it may be pertinent to the occasion of this discourse v. 3. And further though Sabbath be here only mentioned yet it may take in every institution of God that they were in a capacity of observing during their captivity Thus I conceive it is understood ch 56. 1 2. Or whether we take it more particularly for the weekly Sabbath such a carriage doth God expect as doth become it from doing thy pleasure i Satisfying thy lusts and the corruption of thy will on my holy day k i. e. on my Sabbath which is an holy day and call the sabbath a delight l Full of delights in thy Judgment not looking on it as a burthen and Practice performing the duties of it with cheerfulness delighting in the ordinances of it and so the Sabbath by a Metonymy is put for the works of the Sabbath the time being put for the things that ought to be done in that time Therefore Calling here is not only a verbal but affectionate calling the understanding assenting the will consenting and the actions conforming thereto this delight appears in the Saints of God in their breathings after it as it did frequently in David Psal. 27. 4. 36. 8. 42. 1. with many more the holy of the LORD m Or to the Lord. i. e. dedicated to him consecrated to his service The Jews had a law that no man might take from the Sabbath to add to the prophane days but he might on the contrary honourable n viz. the chief of days worthy of all honour and therefore honourable because holy and so shall honour either it i. e. the day or him i. e. the Lord whose day it is For to sanctify God and to sanctify his day is all one compare ch 8. 13. â—…with Exod. 20. 8. thus esteem it an honour as well as a pleasure and shalt honour him not doing thine own ways o Or
works or course of life a mans whole course being described by a way or walk Gen. 17. 1. Eph. 5. 8. nor finding thine own pleasure nor speaking thine own words p Viz. That are properly thine own i. e. thine own in opposition to what God commands proceeding from the corruption of Nature and vanity of the mind or not speaking words i. e. vainly impertinently and not suitable to the work of the day tending neither to thy profit or pleasure or rather injurious revengeful or reproachful words contrary to rest quiet and sedate composedness of the Sabbath And thus it refers to what was their usual practice upon their solemn assemblies or Sabbaths towards their poor brethren which they are charged with ver 3. and is called speaking vanity v. 9. See there and accordingly the seventy render it if thou speak not a word in anger 14 Then shalt thou delight thy self q This hath reference to the foregoing verse If thou wilt delight thy self in the Sabbath then thou shalt delight in the God of the Sabbath or thou shalt have cause to delight in the Lord viz. in his goodness and faithfulness to thee and so shalt live by faith in him as the fountain of all good as Psal. 37. 4. in the assurance of his love and favour Psal. 33. 21. and that in great abundance Psal. 36. 8. Such delights as no wicked man can have Prov. 14. 10. in the LORD and I will cause thee to * Deut. 32. 〈◊〉 ride upon the high places of the earth r Thou shalt be above the reach of danger ch 33. 16. Or it may have respect to their being brought out of Babylon which lay very low in respect of Iudea called the Earth as it is elsewhere Luke 23. 44. and high both in respect of the scituation of it as also its mountainousness Or the expression may import the subduing of their enemies as it is Deut. 33. 29. Riding is oft used for conquering Psal. 45. 4. See the note there Rev. 6. 2. The sense is they shall come out of Babylon not sneakingly as on foot but triumphantly and gloriously riding as God brought Israel out of Aegypt harnassed in good order and with an high hand or they shall ride to and fro in their Chariots at their pleasure and feed thee with the heritage of Jacob s i. e. Thou shalt enjoy the good of the land of Canaan which God had promised as an heritage to Iacob and his seed Gen. 35. 12. and feed on the fruits of it Quest. Why doth he say of the heritage of Iacob and not of Abraham or Isaac Answ. Because the whole Posterity of Iacob was within the Covenant but Ishmael and Esau one the seed of Isaac the other the seed of Abraham were both excluded thy father for the mouth of the LORD t This is to express the certainty and indubitableness of it being from the mouth of him who cannot lie see of the same expression of assurance ch 1. 20. 40. 5. And this Calvin refers both to what was spoken in the beginning of the chapter that it was in vain for those hypocrites to contend with God also as the confirmation of his promise if they would rightly observe those promises the mouth of the Lord hath spoken it he speaks of himself as of a man by a Prosopopaeia Or it may relate to the Prophet the Lord whose mouth and instrument I am hath spoken it CHAP. LIX 1 BEhold the LORDS hand is not * Num. 11. 23 Chap. 37. 27. 50. 2. shortned u He is not grown weaker then in former times as omnipotent as ever he was hand is here by a Synecdoche put for arm and so for strength because the strength of a man doth generally put forth itself in his arm and thus it is applied to God in his bringing Israel out of Aegypt Psal. 136. 12. that it cannot save neither his ear heavy x Of thick of hearing he is not like your Idol Gods that have hands and can not help and ears and cannot hear The phrases are much to the same purpose save onely that they seem to be appropriated to the double cavil or quarrel that the Jews might have with God as 1. Surely if God were not heavy or hard of hearing he could not but hear those strong cries that we put up in the days of our fast or 2. If he did hear certainly he could not help us and thus it may have respect to the beginning of the 58th chap. Or the words may be by way of confirmation and establishment and so may relate to the close of it to let them know that if they sought him as they ought and was before prescribed he was not inexorable but willing to hear and able to make good all those promises that he had made from ver 8. to the end The sum is to shew that the fault was not in God that their fasts and cries were not regarded for his â—…ar was as quick to hear as ever nor their services rewarded for his hand was as able to help as ever but the obstruction lay in their sins which is positively asserted ver 2. and a more particular account given of them in the sequel that it cannot hear 2 But your iniquities have separated y Have been as a thick wall between God and you have set him at a great distance Prov. 15. 29. between you and your God and your sins ‖ Or have made him hide have hid his face z This may be put Synechdochically for the whole Person and the Prophet speaking of God by an Anthropopathy may understand his presence and then it is hath made him hide or withdraw his presence as one that turns away his face from some noisom thing or rather his favour that though you cry to be delivered out of Babylon yet you shall not find that favour from you that he will not hear a i. e. He will not grant it thus it is used Psal. 45. 12. Hos. 5. 15. see on chap. 1. 15. see Iudg. 10. 13. 3 For * Cha. 1. 15. your hands are defiled with blood b Here the Prophet comes from a more general to a more particular charge against them by blood we are to understand either murders and bloodshed properly so called or ways of injustice extortion oppression and cruelties whereby men are deprived of a livelyhood hence hating our Brother is called murder 1 Iohn 3. 15. and the inhabitants of Ierusalem called murderers see how the Prophet phraseth their oppression Mic. 3. 1 2 3. and your fingers c This is not added to protract the discourse but to aggravate their sin q. d. Not only your hands but your fingers you are not free from the least part of injustice with iniquity your lips have spoken lies d Not only properly so called but perjuries and wronging your Neighbours by slanders and false accusations wherein he
* Eccles. 38. 5. tree which when he had cast into the waters the waters were made sweet b Not so much by any vertue in that tree as by the power of God who used this rather as a sign to the Israelites than as an instrument to himself in this work there he made for them a statute and an ordinance c God or Moses in Gods name and by his order constituted and published to them a statute Which seems to be understood not of any particular Statute or Law as that concerning the Sabbath or their duty to their Parents or the like for the specifying of their duties is reserved to another time and place but of a general Law or Rule formerly given and now solemnly renewed by Moses at Gods command like that given to Abraham their Father Gen. 17. 1. Walk before me and be perfect God having thus far performed his part of that Covenant made with Abraham and his seed to bring them out of Egypt towards Canaan tells them that he expects and requires of them their observance of the condition of that covenant and gives them this indefinite and universal Law or Precept that they should obey and fulfill all the commands which God had already laid upon them or their Parents and which he should hereafter reveal to them This sense may be gathered out of the following verse wherein he explains what he meant by this Statute even all Gods Statutes or Commandements which if they would keep he engageth himself to preserve and deliver them So it is onely a change of the number the singular Statute being put for the plural Statutes which is a figure very frequently used both in Scripture and in other Authors God having now eased them of the hard and iron yoke of the Egyptians puts his sweet and easie yoke upon them and having undertaken to be their King and Protector and Captain he claims their subjection to himself and to his Laws or Statutes and there * chap. 16. 4. he proved them * Or tryed them i. e. the Israelites There he tried both their Faith by the difficulty now mentioned viz. their want of water and their future obedience by this general command which he is about to branch forth into divers particulars 26 And said if thou wilt diligently hearken to the voice of the LORD thy God and wilt do that which is right in his sight and wilt give ear to his Commandements and keep all his Statutes * Deut. 7. 15. I will put none of these diseases upon thee d Nor other evils or plagues But on the contrary I will bless thee with all manner of blessings Under one branch or part of the blessings of Gods covenant he includes all the rest by a very common Synecdoche which I have brought upon the Egyptians for I am the LORD * that healeth thee e Or Thy Physitian for all thy maladies both of Soul and Body chap. 23. 25. Psal. 103. 3. 〈◊〉 3. 27 * Numb 33. 9. And they came to Elim where were twelve wells of water and threescore and ten palm-trees f Which were both pleasant for their shade and refreshing for their sweet fruit Thus the Israelites are obliged and encouraged to the obedience commanded by being put into better circumstances than they were under in their last station and they encamped there by the waters CHAP. XVI 1 AND they took their journey from Elim and all the congregation of the children of Israel came a Though not immediately for there is another stage of theirs by the Red-sea mentioned Numb 33. 10. in which chapter Moses designed exactly to set down all their stations but omitted here because nothing remarkable happened in it and Moses in this place designed to record onely the memorable passages unto the wilderness of Sin b A great Wilderness between the Red-sea and Mount Sinai but differing from that Sin mentioned Numb 20. 1. which is between Elim and Sinai on the fifteenth day of the second month after their departing out of the land of Egypt 2 And the whole Congregation of the children of Israel murmured c For want of meat as appears from the following verse their provisions brought out of Egypt being now spent against Moses and Aaron in the Wilderness 3 And the children of Israel said unto them Would to God we had died by the hand of the LORD d By any of those Plagues wherewith God destroyed the Egyptians in the land of Egypt * Numb 11. 4 5. when we sate by the flesh-pots and when we did eat bread to the full e Which is not probable but they amplifie their former mercies that they might aggravate their present calamity as the manner of impatient and ungoldly men is for ye have brought us forth into this wilderness to kill this whole assembly with hunger f Quest. What danger was there of dying with hunger seeing they had their flocks and their herds which they brought out of Egypt Answ. 1. There was no great danger of it but they use aggravating expressions as discontented persons use to do 2. Their flocks and herds were not so numerous as to suffice them for above a months provision if they had all been slain and eaten as it is implyed Numb 11. 21 22. So there was some danger of it though neither immediate nor great 3. They were it seems resolved to spare these partly for increase and for their future subsistence and partly for sacrifice as not knowing how many of them they should be required to offer See Exod. 10. 26. 4 Then said the LORD unto Moses Behold I will rain * Psal. â—…8 24 25. and 105. 40. Joh 6. 31 32. 1 Cor. 10. 3. bread g i. e. Manna which shall serve them instead of bread Numb 11. 8. and was a more delicate and pleasant kind of bread called therefore The bread of Angels Psal. 78. 24 25. from heaven ‖ The air oft called Heaven in which Manna iâ—… produced for you and the people shall go out and gather †Heb. the portion of a day in his day Prov. 30. 8. Matth. 6. 11. a certain rate every day h Heb. The thing i. e. the provision of a day in his day i. e. every day as much as was sufficient for a mans sustenance that day that I may * chap. 15. 25. Deut. 8. 2 16. prove them i Either 1. whether by my giving them such miraculous and excellent provision they will be won to love and obey me Or 2. Whether by raining it down upon them for several days together they will learn to trust me for the following days and therefore gather no more than that day required whether they will walk in my Law or no. 5 And it shall come to pass that on the sixth day they shall prepare k Lay up grind bake or seethe See ver 23. and Numb 11. 8.
that day shall the priest make an atonement for you to cleanse you that ye may be clean from all your sins before the LORD 31 It shall be a sabbath of rest y Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service unto you and ye shall afflict your souls by a statute for ever 32 * And the priest whom he shall anoint z Heâ—… i. e. either God who commanded him to be anointed as men are oft said to do what others do by their command or the High-priest who was to anoint his successour Or the third person is here put indefinitely or impersonally for who shall be anointed chap. 4. 3 5 6. and whom he shall †consecrate to minister in Heb. fill his â—…d the priests office in his fathers stead shall make the atonement and shall put on the linen clothes even the holy garments 33 And he shall make an atonement for the holy sanctuary and he shall make an atonement for the tabernacle of the congregation and for the altar and he shall make an atonement for the priests and for all the people of the congregation 34 And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins * once a year And he Exod 30 10. â—…b 9. 7. did as the LORD commanded Moses CHAP. XVII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and unto his sons and unto all the children of Israel and say unto them This is the thing which the LORD hath commanded saying 3 What man soever there be of the house of Israel that killeth a Not for common use or eating for such beasts might be killed by any person or in any place but for sacrifice as manifestly appears both from ver 4. where that is expressed and from the reason of this law which is peculiar to sacrifices ver 5. and from Deut. 12. 5 15. 21. an oxe or lamb or goat in the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country or that killeth it out of the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country 4 And bringeth it not unto the door of the tabernacle c This was appointed partly in opposition to the heathens who sacrificed in all places partly to cut off occasions of Idolatry partly to prevent the peoples usurpation of the Priests office and partly to signify that God would accept of no sacrifices but through Christ and in the Church of both which the Tabernacle was a type See Heb. 9. 11. and according to his own prescript But though men were tyed to this law God was free to dispense with his own law which he did sometimes to the Prophets as 1 Sam. 7. 9. and 11. 15. c. and afterwards more fully and generally in the days of the Messiah Mal. 1. 11. Ioh. 4. 21 24. of the congregation to offer an offering unto the LORD before the tabernacle of the LORD blood shall be imputed unto that man d He shall be esteemed and punished as a murderer both by God and by men See Isa. 66. 3. The reason is because he sned that blood which though not mans blood yet was as pretious being sacred and appropriated to God and typically the price by which mens lives were ransomed he hath shed blood and that man shall be cut off from among his people e By death either by the hand of God in case men do not know it or neglect to punish it or by men if the fact was publick and evident 5 To the end that the children of Israel may bring their sacrifices which they f Either 1. the Egyptians and other idolatrous nations which commonly sacrificed to Idols or Devils in fields or any places who are not here named but may be designed by the particle they in way of contempt as if they were not worthy to be named as that particle is used Luk. 14. 24. and 19. 27. Ioh. 7. 11. and 8. 10. Or rather 2. the Israelites now mentioned and plainly understood in the following they who before the building of the Tabernacle took the same liberty herein which the Gentiles did from which they are now restrained offer in the open field even that they may bring them unto the LORD unto the door of the tabernacle of the congregation unto the priest and offer them for peace-offerings g He nameth these not exclusively to others as appears from the reason of the law and from ver 8 9. but especially because in these the temptation was more common in regard of their frequency and more powerful because part of these belonged to the offerer and the pretence was more plausible because their sanctity was something of a lower degree than others these being onely called holy and allowed in part to the people when the other are called most holy and were wholly appropriated either to God or to the Priests unto the LORD 6 And the priests shall sprinkle the blood h This verse contains a reason of the foregoing law because of Gods propriety in the blood and fat wherewith also God was well pleased and the people reconciled And these two parts onely are mentioned as the most eminent and peculiar though other parts also were reserved for God upon the altar of the LORD at the door of the tabernacle of the congregation and burn the fat for a * Exod. 29. 18. chap. 4. 31. sweet savour unto the LORD 7 And they shall no more offer their sacrifices unto devils i So they did not directly or intentionally but by construction and consequence because the Devil is the author of idolatry and is eminently served pleased and honoured by it And as the Egyptians were notorious for their Idolatry as appears by the testimony of Scripture and of all antient writers so the Israelites were infected with their leaven Ios. 24. 14. Ezek. 20. 7. and 23. 2 3. And the name of Devils is commonly given in Scripture to Idols yea even to those which seemed most innocent as to Ieroboams Calves 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God as is manifest from the nature of the thing and from many places of Scripture and the worshippers of Idols are esteemed and called worshippers of Devils See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. The Hebrew word rendred Devils signifies goats either because goats were eminently worshipped by the Egyptians as Herodotus Strabo and others note and diverse of the Idols of the Heathens were of that or a like form or because the Devil did oft appear to the Heathens in that shape as their own
principally ordained for their need and for their good even to seek and obtain the pardon of their sins Or 2. Of all their Sabbaths and consequently of this The Jews are supposed to begin every day and consequently their Sabbaths at the evening in remembrance of the creation Gen. 1. 5. as Christians generally begin their days and Sabbaths with the morning in memory of Christs Resurrection 33 And the LORD spake unto Moses saying 34 Speak unto the children of Israel saying * Num. 29. 12. The fifteenth day of the seventh moneth shall be the feast of tabernacles q i. e. Of Tents or Booths or Arbours This feast was appointed principally to remind them of that time when they had no other dwellings in the Wilderness as it is expressed ver 43. and to stir them up to bless God aswell for the gracious conduct and protection then afforded them as for their more commodioâ—… and secure habitations now given them and secondarily to excite them to gratitude for all the fruits of the year newly ended which were now compleatly brought in as may be gathered from â—… 39. Eâ—…od 23. 16. Deut. 16. 13 14. See â—…n insâ—…nce of this fâ—…st 〈◊〉 8. 1â—… for seven dayes unto the LORD 35 On the first day shall be an holy convocation ye shall do no servile work therein 36 Seven dayes ye shall offer an offering r A several offering each day which is particularly described Numb 29. 13 c. made by fire unto the LORD * Ioh. 7. 37. 2 chron 7. 9. on the eighth day s Which though it was not one of the days of this feast strictly taken nor is it here affirmed to be so but on the contrary is expresly said to consist of seven days ver 34 39. nor did they dwell longer in Tabernacles yet in a larger sence it belonged to this feast and is called the great day of the feast Ioâ—… 7. 37. And so indeed it was as for other reasons so because by their removal from their Tabernacles into more fixed and comfortable habitations it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their introduction into and settlement in the land of Canaan which it was most fit and just they should acknowledge with such a solemn day of thanksgiving as this was shall be an holy convocation unto you and ye shall offer an offering made by fire unto the LORD it is a †Heb. day of restraint solemn assembly t Heb. a day of conclusion because it was the end of the feast Ioh. 7 37. or of restraint because they were restrained from servile work and obliged to attendance upon Gods worship or of detention because they were yet detained before the Lord and kept together for his service and not suffered to return to their tents till this was over and ye shall do no servile work therein 37 These are the feasts of the LORD which ye shall proclaim to be holy convocations to offer an offering made by fire unto the LORD a burnt-offering and a meat-offering a sacrifice u i. e. Another sacrifice to wit for a sin-offering as we shall find it Numb 29. 16 19 22 c. called by the general name a sacrifice because it was designed for that which was the principal end of all sacrifices to wit for the expiation of sin and drink-offerings every thing upon his day 38 Beside the sabbaths x i. e. The offerings of the weekly sabbaths by a Metonymy as the day is sometimes put for the actions done in it as Prov. 27. 1. 1 Cor. 3. 13. God will not have any sabbath sacrifice diminished because of the addition of others proper to any other feast And it is here to be noted that though other festival days are sometimes called sabbaths as here ver 39. yet these are here called the sabbaths of the Lord in way of contradistinction to other days of rest to shew that this was more eminently such than other feast-days which also sufficiently appears from the fourth Commandement of the LORD and beside your gifts y Which being here distinguished from free-will-offerings made to the Lord may seem to note what they freely gave to the Priests over and above their first-fruits and tithes or other things which they were enjoyned to give and beside all your vows and beside all your free-will-offerings which ye give unto the LORD 39 Also z Or rather surely as this particle is oft used For this is no addition of a new but onely a repetition of the former injunction with a more particular explication both of the manner and reason of the feast in the fifteenth day of the seventh moneth when ye have gathered in the fruit a Not the corn which was gathered long before but of their trees as vines olives and other fruit-trees which compleated the harvest whence this is called the feast of in-gathering Exod. 23. 16. of the land ye shall keep a feast unto the LORD seven dayes On the first day shall be a sabbath and on the eighth day shall be a sabbath 40 And ye shall take you on the first day the †Heb fruit boughs b Heb. the fruit i. e. fruit-bearing boughs or branches with the fruit on them as the word fruit seems to be taken 2 King 19. 30. Ezek. 19. 12. of goodly trees c To wit the olive myrtle and pine as they are mentioned Nehem. 8. 15 16. which were most plentiful there and which would best preserve their greenness or freshness branches of palm-trees and the boughs of thick trees d Fit for shade and shelter and willows of the brook e Which might do well to mix with the other and in some sort to bind them together And as they made their booths of these materials as is apparent from Nehem. 8. so it seems they did also carry some of these boughs in their hands as is affirmed by Iewish and other antient writers and ye shall rejoyce f Which joy they testified by feasting thanksgiving c. before the LORD your God seven dayes 41 And ye shall keep it a feast unto the LORD seven dayes in the year it shall be a statute for ever in your generations ye shall celebrate it in the seventh month 42 Ye shall dwell in booths g Which were erected in their cities or towns either in their streets or gardens or the tops of their houses Nehem. 8. 16. which were made flat and therefore were proper and fit for that use seven dayes all that are Israelites born shall dwell in booths 43 That your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt I am the LORD your God 44 And Moses declared unto the children of Israel the feasts of the LORD CHAP. XXIV 1 AND the LORD spake unto Moses saying 2 Command
25. 2. whether Edomites or others Or Secondly the Mehunims a People living near the Arabians of whom 2 Chron. 26. 7. For in the Hebrew the Letters of both Names are the same onely the one is the Singular the other the Plural Number Or Thirdly The Midianites whose Oppression he would not omit it being usual for one and the same Person or Persons to have two Names although the Midianites may be comprehended under the Amalekites with whom they were joyned Iudg. 6. 3 33. Or Fourthly Some other people now unknown and not expressed elsewhere in Scripture did oppress you and ye cried to me and I delivered you out of their hand 13 * Deut. 28. 20. Ier. 2. 13. Yet ye have forsaken me and served other gods wherefore I will deliver you no more s To wit except you Repent in another manner than you yet have done which when they performed God suspends the execution of this Threatning Compare Ier. 18. 7. 14 Go and * Deut. 32. 37 38. Ier. 2. 28. cry unto the gods which ye have chosen t You have not been forced to Worship those gods by your Oppressors and Tyrants but you have freely chosen these gods before me let them deliver you in the time of your tribulation 15 ¶ And the children of Israel said unto the LORD We have sinned do thou unto us whatsoever ‡ Heb. is good in thine eyes seemeth good unto thee u Do not give us up into the hands of these cruel Men but do thou chastise us with thine own hand as much as thou pleasest to wit if we be not more faithful and constant to thee than we have hitherto been deliver us onely we pray thee this day 16 And they put away the ‡ Heb. gods of strangers strange gods from among them x This was an evidence of the sincerity of their sorrow that they did not only confess and bewail their Sins but also forsake them and loath themselves for them and served the LORD and * Isa. 63. 9. his soul ‡ Heb. was shortned was grieved y Not properly or as to inward affection for God being infinitely happy is not capable of grieving but figuratively and as to outward expression He acted towards them like one that felt their Sufferings he had pity upon them repented of his severe Proceedings against them and quite changed his carriage towards them and punished their Enemies as sorely as if they had grieved and injured his own person for the misery of Israel 17 Then the children of Ammon were ‡ Heb. cried together gathered together and encamped in Gilead and the children of Israel assembled themselves together and encamped in Mizpeh z That Mizpeh which was beyond Iordan in Gad or Manasseh of which see Gen. 31. 49. Iosh. 18. 26. Iudg. 10. 17. and 11. 11 29 34. There were other Cities of that name in Scripture 18 And the people and princes of Gilead said one to another What man is he that will begin to fight against the children of Ammon he shall * Chap. 11. 8. be head over all the inhabitants of Gilead CHAP. XI NOW * Heb. 11. 32. called Jephte Jephthah the Gileadite a So called either from his Father Gilead Ios. 17. 1 2. or from the Mountain or City of Gilead the place of his birth or abode was a mighty man of valour and he was the son of ‡ Heb. a woman an harlot an harlot b i. e. A Bastard for though such were not ordinarily to enter into the Congregation of the Lord Deut. 23. 2. Yet God can dispence with his own Laws and hath sometimes done honour to base-born persons so far that some of them were admitted to be the Progenitors of the Lord Jesus Christ. and Gilead c One of the Children of that Ancienter Gilead Numb 32. 1. Iosh. 17. 1. begat Jephthah 2 And Gileads wife bare him sons and his wives sons grew up and they thrust out Jephthah and said unto him Thou shalt not inherit in our fathers house for thou art the son of a strange woman 3 Then Jephthah fled ‡ Heb. from the face from his brethren and dwelt in the land of Tob d The name either of the Land or Territory or of the Man who was the Owner or Ruler of it This place was in or near Gilead as appears by the speedy intercourse which here was between Iephthah and the Israelites and there were gathered * Judg. 9 4. 1 Sam. 22. 2. vain men e Idle persons who desire to get their living rather by Spoil and Rapine than by honest and diligent Labour These evil minded persons Iephthah managed well employing them against the Enemies of God and of Israel that bordered upon them and particularly upon Parties of the Ammonites which made the Israelites more forward to chuse him for their Chieftain in this War to Jephthah and went out with him f When he made excursions and attempts upon his and their Enemies 4 ¶ And it came to pass ‡ Heb. after days in process of time g Heb. after some days or after a year days being oft put for a year as hath been shewed after that year mentioned Iudg. 10. 8. The Ammonites had vexed and oppressed them Eighteen Years and now that the Israelites begin to make Opposition they commence a War against them Or some time after Iephthah had been banish'd and after he had taken up Arms and given them some disturbance Or after the Israelites assembled together as is said Iudg. 10. 18. that the children of Ammon made war against Israel 5 And it was so that when the children of Ammon made war against Israel the elders of Gilead went to fetch Jephthah h By direction or instinct from God who both qualified him for and called him to the office of a Judge See Iudg. 12. 7. Heb. 11. 32. Otherwise they might not have chosen a Bastard Deut. 32. 2. Unless we will say that there being no other person among them fit for and willing to this Work necessity dispensed with this Law as it did with other positive Laws as those of the Sabbath and Sacrifices out of the land of Tob. 6 And they said unto Jephthah Come and be our Captain i They say not our King for the experience of Abimelech's kingship had cooled their Appetite in that particular but our Captain that we may fight with the children of Ammon 7 And Jephthah said unto the elders of Gilead * Gen. 26. 27. Did not ye hate me and expel me out of my fathers house k And deprive me of all share in my Fathers Goods which though a Bastard was due to me This Expulsion of him was the act of his Brethren but he here ascribes it to the Elders of Gilead either because some of them were among these Elders as is very probable from the dignity of this Family or
Tabernacle and therefore more of the Levites were to be employed and consequently they were to be sooner taken into Service and upward 25 For David said The LORD God of Israel hath given rest unto his people ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may dwell in Jerusalem for ever 26 And also unto the Levites r Or rather as concerning the Levites of whom he is here speaking they shall no more carry the Tabernacle nor any vessels of it for the service thereof 27 For by the last words of David s By his last Order and Constitution made by Gods Direction and by the Spirit as hath been once and again noted and proved before This is here added to signifie that this great Affair was thus settled by David not in his younger years when it might have been thought to have the Effect of youthful Heat and Confidence and Presumption and Rashness but when he was come to the greatest Maturity when he was Old and near his Death and going to give up his Account to his Lord and Maker of all his Actions and particularly of the Alterations which he made in the Service of God which he declared was done by the Spirit of God These were in a manner his dying Words which usually make the deepest Impressions the Levites were †Heb. 〈◊〉 numbred from twenty years old and above 28 Because †Heb. their 〈◊〉 was 〈◊〉 the hand of 〈◊〉 sons of 〈◊〉 their office was to wait on the sons of Aaron for the service of the house of the LORD in the courts and in the chambers and in the purifying of all holy things t i. e. Holy Places and Garments and Vessels and Sacrifices which were to be washed and cleansed from any Filthiness which possibly might cleave to them and the work of the service of the house of God 29 Both for the shew-bread and for * Lev. 6. 20. Ch. 9. 29 〈◊〉 the fine flour for meat offering and for the unleavened cakes and for that which is baked in the ‖ Or 〈◊〉 〈◊〉 pan and for that which is fryed and for all manner of measure and cise u This is to be understood either 1. particularly of the Measure or Quantity of fine Flour and Wine and Oil which was fixed by Gods Law Or generally of all Measures used either in Sacred or Civil Things the publick Standards whereof were kept in the Sanctuary or Temple of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion must needs belong to the Priests and under them to the Levites who were to examine other Measures and all things by them as oft as Occasion required that so the Priests might be at more leisure for their higher and greater Employments 30 And to stand every morning x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving to thank and praise the LORD and likewise at even x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving 31 And to offer all burnt-sacrifices unto the LORD in the sabbaths in the new moons and on the set feasts by number according to the order commanded unto them y i. e. Unto those persons the Levites of whom he speaks Or concerning them i. e. about those things continually before the LORD 32 And that they should keep the charge of the tabernacle of the congregation and the charge of the holy place and the charge of the sons of Aaron z i. e. What the Priests should commit to their Charge or command them to do their brethren in the service of the house of the LORD CHAP. XXIV 1 NOw these are the divisions a i. e. The several Branches into which that Family was divided or distributed of the sons of Aaron * 〈◊〉 10. â—… 5. The sons of Aaron Nadab and Abihu Eleazar and Ithamar 2 But * 〈◊〉 â—… 4. 〈◊〉 â—…6 6â—… Nadab and Abihu died before their father and had no children therefore Eleazar and Ithamar executed the priests office b i. e. Were the onely persons to whom and to whose Families the Execution of that Office was committed 3 And David distributed them †〈◊〉 〈◊〉 Zaâ—… â—…0 3â—… both Zadok of the sons of Eleazar and Ahimelech of the sons of Ithamar according to their Offices c Or courses or prefectures i. e. Allotting to each of them several times wherein they or theirs should by turns have the Government of Holy Ministrations in the Temple Service in their service 4 And there were moe chief men found of the sons of Eleazar than of the sons of Ithamar and thus were they divided Among the sons of Eleazar there were sixteen chief men of the house of their fathers and eight among the sons of Ithamar according to the house of their fathers 5 Thus were they divided by lot d Partly to prevent that Envy or Emulation which otherwise might arise among them and partly that all mens Minds and Consciences might be fully satisfied in the Order now established by this Divine way of Decision one sort with another for †Heb. the 〈◊〉 of the 〈◊〉 and 〈◊〉 of God 〈◊〉 23. 6. the governours of the sanctuary and governours of the house of God e But that is no other than the Sanctuary and so it may seem to make this Division improper and irregular the several Members of it being altogether the same Or rather of the things of God i. e. of all persons ministring in the Sanctuary and of all Holy Ministrations done in it and of all other matters of the Lord as they are called by way of distinction from the kings matters 2 Chron. 19. 11. were of the sons of Eleazar and of the sons of Ithamar 6 And Shemajah the son of Nathancel the scribe one of the Levites wrote them before the king and the princes and Zadok the priest and Ahimelech the son of Abiathar and before the chief of the fathers of the Priests and Levites one †Heb. 〈◊〉 of 〈◊〉 〈◊〉 principal houshold being taken for Eleazar and one taken for Ithamar f Or the Chief which Word is easily supplied out of the context of one house of the Fathers was taken to wit by Lot for Eleazar i. e. out of his Family and that which was taken after it was taken for Ithamar i. e. out of his Family The meaning is that the first Lot fell to Eleazar and the second to Ithamar and the third to Eleazar and the fourth to Ithamar and so successively until all the Families of Ithamar had received their Lots And afterwards all the Lots came forth to the rest of Eleazars Families which were double in number to those of Ithamar as was said v. 4. 7 Now the first lot came forth g To wit out of the Vessel in which all
be most convenient both for beauty and use upon it 6. Whereupon are the †Heb. 〈◊〉 foundations thereof †Heb. made to siâ—…k fastened o This strong and durable Building hath no Foundations but in God's power and word which hath marvellously established it upon it self or who laid the corner stone thereof p By which the several walls and parts of the Building are joyned and fastened together and in which next to the Foundations the stability of any Building does consist The sense is Who was it that did build this goodly Fabrick and establishâ—… it so firmly that it cannot be moved without a Miracle 7. When the morning stars q Either 1. the Stars properly so called who are said to sing and praise God objectively because they give men ample occasion to do it in regard of their glorious light and stupendious motions c. Compare Psal. 19. 1. 148 1 c. But 1. there stars are not here the objects or matter but the authors or instruments of God's praises for the founding of the Earth 2. the Stars were not created when the Earth was founded but upon the fourth day 3. there is no satisfactory reason given why all the Stars should be called Morning-stars especially when there is but one Star known by that Name Or rather 2. the Sons of God as it here follows the latter Clause of the Verse being explicatory of the former as is most frequent in this and some other Books of Scripture to wit the Angels who may well be called Stars as even men of eminent note and particuâ—…ly Ministers of God's Word are called Dan. 8. 10. 12. 3. 〈◊〉 1. 16 20. and Morning-stars because of their excellent lustre and glory for which they are called Angels of Light 2 Cor. 11. 14. and Christ for the same reason is called the Morning-star Revel 22. 16. sang together ‖ Or 〈◊〉 so Or. and all the sons of God r The blessed Angels for man not being yet made God had then no other Sons and these are called the Sons of God partly because they had their whole being from him and partly because they were made partakers of his divine and glorious Image And all these are said to join in this work of praising God probably because none of the Angels were as yet fallen from their first estate though they did â—…all within a very little time after shouted for joy s Rejoyced in and blessed God for his works Whereby he intimates that they neither did advise or any way assist him in his works nor dislike or censure any of his works as Iob had presumed to do with the works of his Providence which are not inferior to those of Creation 8. * Gen. 1. 9. Or who shut up the sea with doors t Who was it thou or I that did set bounds to the vast and raging Ocean and shut it up as it were with Doors within its proper place and store-house that it might not overflow the Earth which without God's powerful restraint it would do See Psal. 33. 7. 104. 9. This sense seems most proper and to be confirmed by the following Verses when it brake forth u Or after it had broken forth to it from the womb or bowels of the Earth within which the Waters were for the most part contained Gen. 1. 2. Compare 2 Pet. 3. 5. and out of which they were by God's command brought forth into the proper place or channel which God had appointed for them as if it had issued out of the womb 9. When I made the cloud the garment thereof x When I covered it with Vapours and Clouds which arise out of the Sea and by God's appointment hover above it and cover it like a garment and thick darkness y i. e. Black and dark Clouds called Darkness by an usual Metonymy of the Adjunct So the same thing is repeated in other words after the manner a swadling band for it z Having compared the Sea to a New-born Infant he continues in the same Metaphor and makes the Clouds as swadling-bands to keep the Sea within its bounds though indeed neither Clouds nor Air nor Sands and shores can bound the Sea but it is God alone who doth it in and with these things 10. And ‖ 〈…〉 * Ch. 26. 10. brake up for it my decreed place a i. e. Made those vallies or channels and hollow-places in the Earth which might serve for a Cradle to receive and hold this great and goodly Infant when it came out of the Womb. See Gen. 1. 9 10. Psal. 33. 7. Or ordained or established my Decree upon or concerning it and set bars and doors b i. e. Fixed its bounds as strongly as if they were fortified with Bars and Doors 11. And said Hitherto shall thou come but no further and here e To wit at the Sand and Shore of the Sea Ier. 5. 22. shall †Heb. 〈◊〉 pride 〈◊〉 waves thy proud waves f Which rage and swell as if they would over-whelm all the Earth be stayed 12. Hast thou commanded the morning g i. e. The Morning-light or the Sun which is the cause of it Didst thou create the Sun and appoint the order and succession of Day and Night since thy days h Since thou wast born This work was not done by thee but my me and that long before thou wast born and caused the day-spring to know his place i To observe the punctual time when and the point of the Heavens where it should arise which varies every day Was this thy contrivance or mine 13. That it might take hold of the †Heb wings 〈◊〉 3â—… 3. ends of the earth k That this Morning-light should in a moment spread it self over the face of the whole Earth from one end of the Hemisphear to the other that the wicked might be shaken out of it l From the face of the Earth And this effect the Morning light hath upon the wicked partly because it discovers them and drives them into their lurking-holes whereas the darkness hides them and draws them forth and gives them opportunity to execute their villanies without observation Iob 24. 15 16 17. and partly because it brings them to condign punishment the Morning being the most fit and the mâ—…st usual time for executing judgment of which see Psal. 101. 8. Ier. 21. 12. 14. It m To wit the Earth mentioned in the next foregoing Verse is turned n Is transformed and changed in its shape and appearance as clay ‖ 〈◊〉 〈◊〉 to the seal o Or by the seal which makes a beautiful or valuable impression upon that Clay which in it self hath no form nor worth nor comliness in it So the Earth which in the darkness of the night lies like a confused heap without either form or beauty when the light ariseth and shineth upon
Causes and mine in particular which is so * 1. Sam. 16. 7. 1. Chr. 28. 9. Psal. 139. 1. Jer. 11. 20. 17. 10. 20. 1â—… Rev. 2. 23. for the righteous God trieth the heart and reins f And therefore he knows that I have not so much as a thought or a desire of that Mischief which Cush and others report I am designing against Saul 10. †Heb. 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 My defence is of God g Heb. My shield is upon God He doth as it were carry my Shield before me See 1. Sam. 17. 7. He doth and will protect me against all mine Enemies which saveth the upright in heart h And therefore me whom he knoweth to be sincere and honest in my Carriage towards him and towards Saul 11. ‖ Or God is â—… 〈◊〉 〈◊〉 God judgeth i i. e. Defendeth or avengeth or delivereth as this word is oft used as Deut. 32. 36. Psal. 9. 4. and 10. 18. and 26. 1. c. To judge is properly to give Sentence which because it may be done either by absolving and acquitting from Punishment or by condemning and giving up to Punishment therefore it is sometimes used for the one and sometimes for the other as the Circumstances of the place determine it the righteous and God is angry with the wicked k Which though it may seem a bold Supplement yet is necessary and easily fetched out of the next and following verses every day l Even then when his Providence seems to favour them and they are most secure and confident 12. If he m i. e. The wicked Man last mentioned either Cush or Saul turn not n From this wicked course of Calumniating or Persecuting me he o i. e. God who is often designed by this Pronoun being easily to be understood from the nature of the thing will whet his sword p i. e. Will prepare and hasten and speedily execute his Judgments upon him he hath bent his bow q Did I say He will do it nay he hath already done it his Sword is drawn his Bow is bent and the Arrows are prepared and ready to be shot and made it ready 13. He hath also prepared for him r Either 1. For or against the Persecutor as it follows Or rather 2. For himself for his own use to wit to shoot against his Enemies the instruments of death s i. e. Arrows or other deadly Weapon he †Heb. 〈◊〉 Psal. 4â—… â—… ordaineth t Heb. maketh or worketh designeth or fitâ—…eth for his very use his arrows against the persecutors u Or against furious and fiery Persecutors as the word signifies and as it is used Gen. 31. 36. Psal. 10. 2. Lam. 4. 19. 14. * Job 15. 35. Psal. â—…9 3. Jam. 1. 15. Behold he x i. e. The Wicked as is undeniably manifest from the matter and context travelleth with iniquity and hath conceived mischief and brought forth falshood y This Metaphor noteth his deep Design and continued Course and vigorous Indeavours for the doing of Mischief and his restlesness and pain till he have accomplished it 15. †Heb. 〈◊〉 〈◊〉 digged a pit He made a pit and digged it * Job 4. 8. Psal. 9. 15. 10. 2. 35. 8. 141. 10. Prov. â—… 22. and is fallen into the ditch which he made z Hath brought that Evil upon himself which he intended against me Which may be understood either of Saul who whilest he plotted against David's Life ran into apparent hazard of losing his own 1. Sam. 24. and 26. Or of some Courtier or Courtiers of Saul in whom this was evidently verified although the History and Memory of it be now lost 16. * Psâ—…l 3â—… 14 15. His mischief shall return upon his own head and his violent dealing shall come down ‖ Which Phrase may note whence this retribution should come even from Heaven or from the righteous and remarkable Judgment of God upon his own pate 17. I will praise the LORD according to his righteousness †Declared and asserted by him in their exemplary Punishment and my seasonable and wonderful Deliverance and will sing praise to the name of the LORD most high PSAL. VIII To the chief musician upon Gittith a The same title is prefixed to Psal. 81. and 84. This also is supposed to be the Name of a Tune or Song or Instrument so called because it was either invented or much used in Gath. Some render it For the winepresses and say it was to be sung at the time of Vintage a Psalm of David b It is a great Question among Interpreters whether this Psalm speak of Man in general and of the Honor which God put upon him in his Creation or only of the Man Christ Jesus Possibly both may be reconciled and put together and the Controversâ—… if rightly stated may be ended For the scope and business of this Psalm seems plainly to be this to display and celebrate the great Love and Kindness of God to Man kind not only in his Creation but also and especially in his Redemption by Jesus Christ whom as he was Man he advanced to the Honor and Dominion here mentioned that he might carry on that great and glorious Work So Christ is the principal Subject of this Psalm of whom it is interpreted both by Christ himself Mat. 21. 16. and by his holy Apostle 1. Cor. 15. 27. Hâ—…b 2. 6 7. 1. O LORD our Lord how excellent is thy name c i. e. Thy Fame or Glory as it is explained in the next clause and as the Name commonly signifies as Gen. 6. 4. Eccles. 7. 1. Phil. 2. 9. And this Glory of God is most eminent in the Gospel and the work of Redemption in all the Earth d Not only in Israel to which the Name and Knowledg of God was confined Psal. 76. 2. and 147. 19. but among all Nations Which shews that this Psalm speaks of the Messias and the times of the new Testament See Isai. 40. 5. Mal. 1. 5. c. * 〈◊〉 113. 4 〈◊〉 13. who hast set thy glory above the heavens e What do I speak of the Earth thy Glory or Praise reacheth to the Heavens and indeed above all the visible Heavens even to the Heaven of Heavens where thy Throne of Glory is established where the blessed Angels celebrate thy Praises where Christ sitteth at thy right Hand in glorious Majesty from whence he poureth down excellent Gifts upon Babes c. as it followeth 2. * 〈◊〉 21. 16. Out of the mouth of babes and sucklings f Either 1. Properly such For there is much of God's Glory seen in Infants in their Conception and strange Progress from small and contemptible Beginnings in their Preservation and Nourishment in the dark Cell of the Womb in their bringing forth and bringing up in providing Breasts and Milk for
them and keeping them from innumerable Dangers from which they are utterly unable to keep themselves But this though it sets forth God's Praise yet how it stills the Enemy and Avenger seems not clear Or rather 2. Metaphorically so called babes not so much in age and years as in disposition and condition weak and foolish and contemptible and harmless Persons who are very frequently called Babes or Children as 2. Chron. 13. 7. Prov. 1. 4. Eccles. 10. 16. Isa. 3. 4. Mat. 18. 3. â—…ph 4. 14. c. For such are very unfit to grapple with an Enemy and therefore when such Persons conquer the most powerful and malicious Enemies it must needs exceedingly confound and silence them and mightily advance the Glory of God as indeed it did when such mean and obscure Persons as the Apostles and Ministers and Disciples of Christ were did maintain and propagate the Gospel in spight of all the Wiâ—… and Power and Rage of their Enemies See 1. Cor. 1. 25 27 28 29. And of such Babes as these Christ himself expounds this place Mat 21. 16. Of which more God willing upon that place hast thou †〈◊〉 〈◊〉 ordained strength g Or thou hast sounded or confirmed or established or firmly setled or fitted or peâ—…fected as it is rendered by the LXX and vulgar Latin here and by St. Matthew Ch. 21. 16. i. e. perfectly or firmly setled Strength By which he seems to understand either 1. The Celebration or Praise of his Strength or Power by comparing this with Mat. 21. 16. where it is rendered Praise So it is onely a Metonymy of the Adjunct which is most frequent in Scripture and all Authors And so the word Strength seems to be taken Psal. 29. 1. and 96. 7. Or 2. A strong and mighty Kingdom the Abstract being put for the Concrete than which nothing is more frequent even the Kingdom of Christ or his Gospel which is oft called the Arm or Power of God as Psal. 110. 2. Isa. 53. 1. 1. Cor. 1. 18 24. And this Kingdom being an everlasting and invincible and all-conquering Kingdom Dan. 2. 44. it is no wonder it is here called Strength And this Gospel or Kingdom is here said to be founded or established not by the Hands or valiant Actions of Men of Might as other Kingdoms are but meerly by the 〈◊〉 〈◊〉 Babes c. i. e. by the Words and Discourses of Christ's Apostles and Disciples Which is justly observed and celebrated here as a wonderful Work of God because of thine enemies that thou mightest †〈◊〉 〈◊〉 to 〈◊〉 still h i. e. Silence and Confound and Conquer either by Convincing and Converting them or by destroying them the enemy i The Enemies of God and of his People the Devil the head of them whose Kingdom and Power is abolished by this means and all Men who fight under his Banner against God and Christ and his Members and the avenger k Which Title most truly and fitly agrees first â—…o the Devil who being senteâ—…d by God to eternal Flames and Conquered and Tormented by Christ maketh it his great business to revenge himself which because he cannot do upon God and Christ he indeavours to do it upon their Servants and Children and next to all these Men who are his Vassals and espouse his Quarrel who also are provoked and conceive though falsly that they are injured by the Gospel and by the Prâ—…achers Professors and Prâ—…ctisers of it and therefore seek to revenge themselves oâ—… them Whereof we have an eminent Instance â—…evel 11. 10. Compare Heb. 11. 37. 3. When I consider thy heavens l Thine by Creation as it follows and the work of thy fingers m i. e. of thy hand as it is expressed Psal. 102. 25. A part being here put for the whole God's hand and finger being indifferently used to note his Power as Exod. 8. 19. Lâ—…k 11. 20. c. Though some conceive that by this Phrase he intended to signify both with what facility God made this glorious Work even with a touch of his Finger and with what curiouâ—… and exquisite Artifice he framed it the Fingers being much used in such Works the moon and the stars n Either the Son is included under this general Title or he omitted it because he made this Psalm by Night when the Sun did not fall within his Contemplation which thou hast ordained o Or established or directed or disposed or ordered i. e. placed in that excellent and unalterable Order and directed to all their several Courses or Motions 4. * Job 7. 17 Psal. 144. 4. Heb. 2. â—… What p i. e. How mean and inconsiderable a thing is Man if compared with thy glorious Majesty who art so infinite in Power and Wisdom as thou hast shewed in the Frame of the Heavens c. is man q Heb. infirm or miserable man By which it is apparent that he speaks of Man not according to the staâ—…e of his Creation but as fallen into a state of Sin and Misery and Mortality that thou art mindful of him r i. e. Carest for him and conferrest such high Favours upon him and the son of man s Heb. the son of Adam that great Apostate from and Rebel against God the finful Son of a sinful Father his Son bâ—… likeness of Disposition and Manners no less than by Procreation All which tends to magnify the following Mercy that thou visitest him t Not in anger as that Word is sometimes used but with thy Grace and Mercy as it is taken Gen. 21. 1. Exod. 4. 31. Psal. 65. 9. and 106. 4. and 144 3. 5. For thou hast made him a little lower than †Heb the Gods Psal. 82. 6. 138. 1. the angels u Thou hast in and through Christ merciâ—…ully and wonderfully restored Man to his primitive and happy Estate in which he was but one remove below the Angels from which he was faâ—…len by Sin and hast crowned him x i. e. Man fallen and lost Man who is indeed actually crowned and restored to the Glory and Dominion here following not in his own person but in Christ his Head and Representative who received this Crown and Dominion not so much for himself who did not need it as for Man's good and in his stead which also he will in due time communicate unto all his Members And so the two differing Expositions of this place concerning Mankind and concerning Christ may be reconciled For he speaks of that happy and honourable Estate by God's Favour conferred first upon Christ of whom therefore this place is rightly Expounded Heb. 2. 6 7 8. and then by his hands upon Mankind even upon all that believe in him And so this whole pâ—…ce compared with that may be thus Paâ—…aphrased What is Man that thou shouldest mind or visit him by thy Son whom thou hast sent into the World Who that he might restore Man to that
a Let his Excellency discovered in his works be the Matter of your joy and praise O ye righteous for * â—…sal 147. 1. praise is comely for the upright b It well becomes them to Exercise themselves in this work of praising and blessing of God Partly because they have such singular and abundant Obligations and Occasions to do so and Partly because they will praise God worthily and Heartily and with due Reverence and Thankfulness as God requires and deserves to be praised whereas ungodly men do indeed disparage and 〈◊〉 the Holy Name of God while they 〈◊〉 to praâ—… and therefore God rejects their Praâ—…s and Prayers See 〈◊〉 5â—… 16. and 109. 7. Prov. 28. 9. 2. Praise the LORD with harp sing unto him with the psaltery and * Psal 92. 3. an instrument of ten strings c He mentions these Instruments because they were used in the publick Worship and Praises of God in the Tabernacle 3. * Psal. 96. 1. 〈◊〉 1. 149. 1. 〈◊〉 â—…2 10. Sing unto him a new song d Either 1. Newly Composed As God gives you 〈◊〉 occasions so do not you content your selves with the olâ—… Songs or Psalms made by the holy Men of God but make New ones suited to the occasions But neither had all the Rigâ—…ous to whom he speaks v. 1. the Gift of Composing Songs nor was it of any Necessity or Importance that they should make new Songs to praise God at least for the Works here mentioned when there were so many made by David and other Holy Prophets for the use of God's Church and People when they had any such occasion Or 2. Renewed or repeated or sung again in which Sence Iob saith his Gâ—…y was Nâ—…w or fresh in him Iâ—…b 29 20. i. e. Renewed or continued from Day to Day and the Command of Love is called New Iob. 13. 34. because it was renewed and re-inforced by Christ. So this Song is here called Nâ—…w not so much from the Matter as from the singing of it because it was sung afresh or again play skilfully with a loud noise 4. For the word of the LORD is right e All God's Counsels and Commands either contained in the Scriptures Or given forth in his Providence for the Government of the World are wise and Just and Good without deceit or defect and all his works are done in truth f i. e. All his works of Providence agree with his Word and are no other then the accomplishment of his Promises or Threatnings or other Declarations of his Mind and Will in his Word although sometimes for a season they may seem contrary to it 5. * Psal. 4â—… 7. He loveth righteousness and judgment g i. e. Just judgment by a Figure called Hendyadis as Ier. 22. 3. Or Iustice relates to the Sentence and Iudgment to the Execution of it He not onely doth Justice to all men as was implied v. 6. but which is more he Loves it and Delights in it * Psal 119. 64. the earth is full of the ‖ Or mercy goodness of the LORD h He not onely doth no man wrong but he is very kind and merciful to all Men in the World to whom he gives many Favours and Invitations to his Love and Service See Mat. 5. 45. Act. 14 17. Rom. 1. 20 21. 6. * Gen. 1. 6 7. Heb. 11. 3. 2. Pet. 3. 5. By the word of the LORD i Either 1. By the Hypostatical word Christ who is oft called God's Word even by the Chaldee Paraphrast as also Iohn 1. v. 1 2 3. where he is said to be that â—…rd by whom all things were made So that which is here spoken more darkly and doubtedly according to that state of the Church is more clearly declared in the New Testament Or 2. By his Will or Command as this very Phrase is here used v. 4. and as it seems to be explained v. 9. And so it hath a great Emphasis in it that God made this admirable structure of the Heavens and all its glorious Stars not with great pains and time and help of many Artists and Instruments as men do far meaner Works but with one single Word which is much to the Glory of the Creator were the heavens made and all the host of them k The Angels Or the Stars See on Gen. 2. 1. * Job 26. 13. by the breath of his mouth l Either 1. By the Holy Ghost so called Iob 33. 4. And so here are all the Persons of the Trinity Iâ—…hovah the Father and the Word and the Spirit to each of which this Work of Creation is elsewhere ascribed as was noted on Gen. 1. 26. Or 2. By his Word as it was expressed in the last Clause which is so called Isa. 11. 4. 2. Tâ—…s 2. 8. 7. * Gen. 1. â—… 〈◊〉 26. 1â—… 〈◊〉 â—…8 8. He gathereth m Or gathered For he speaks of the first Creation when this was done Gen. 1. the waters of the sea together * Psal. 78. 1â—… as an heap o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit he layeth up the depths in store houses o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit n By which Expression he brings to our Minds this great work of God that the Sea which is lighter and higher than Earth is yet Confined within its Bounds that it might not overâ—…ow the Earth 8. Let all the earth p All the people of the Earth as the next Clause expounds this not only Iews but Gentiles who equally enjoy the Benefit of this great and glorious work of God fear the LORD let all the inhabitants of the world stand in awe of him 9. For * Psal. 148. 5. he spake and it q The work here mentioned v. 6 7. Or stood forth as a Servant at his Masters Command Or was or did exist was done he commanded and it stood fast r. 10. * Isa. 19. 3. The LORD †Heb. 〈◊〉 〈◊〉 bringeth the counsel of the heathen s Or of the Nations though Nations combine themselves and their Counsels together yet he defeats them when he pleaseth Thus he passeth from the work of Creation to the works of Providence and from the Instances of his Power in Sensless and unreasonable Creatures to manifest his power in over-ruling the Thoughts and Wills and Actions of all Men whether single or united to nought he maketh the devices of the people of none effect 11. * Prov. 19. 2â—… Isa. 46. 10. The counsel of the LORD standeth for ever t All his Purposes and Designs and especially those which concern his choseh people of whom he speaks in the next Verse are always successful and irresistible the thoughts of his heart †Heb. to Generation and Generation
to all generations 12. * Psal 65. 4. c. 94. 14. 144. 15. Blessed is the nation whose God is the LORD and the people whom he hath chosen for his own inheritance u Seeing the Lord is so great and glorious in Wisdom and Power and Goodness as hath been hitherto said as they must needs be very miserable who are Strangers or Enemies to him so thrice Happy is that people of Israel who though they be despised by the Gentiles are chosen by this Almighty God to be his peculiar Portion and Friends and Servants 13. * 2 Chr. 16. 9. Job 28. 24. Psal. 11. 4. The LORD looketh from heaven he beholdeth all the sons of men x Although he hath a special Relation to Israel yet he hath a general Care and Inspection over all Mankind all whose Hearts and Ways he discerns and observes 14. From the place of his habitation he looketh upon all the inhabitants of the earth 15. He fashioneth y Or fashioned or made Or formeth For this may relate Either 1. To the work of Creation So he proves what he said v. 13 14. that God beheld all men because he made them yea even their Hearts the most secret piece of them Or 2. To the works of his Providence Having said that God sees and observes all Men he now addes that he Rules and Governs them yea even their Hearts which are most Masterless and unmanageable and yet he frameth and disposeth and inclineth them this way or that according to the Counsel of his Will See Exod. 34. 24. Psal. 105. 25. their hearts alike z Or equally one as well as another Whether they be Iews or Gentiles Bond or Free Princes or Peasants all are alike subject to his Jurisdiction he considereth all their works a Both outward and inward all the workings of their Minds and Affections and all their Indeavours and Actions 16. There is no king b He instanceth in these as the most potent and uncontroll able persons in the World and most Confident of themselves and least sensible of their Dependence upon God By which he strongly proves his general Proposition of God's powerful Providence over all Men. saved by the multitude of an host c But only by God's Providence who disposeth of Victory and Success as he pleaseth and that frequently to the weakest and most foolish side Eccles. 9. 11. a mighty man is not delivered by much strength 17. * Psal. 147. 10. Prov. â—…1 31. An horse d Though he be strong Iob 39. 19. c. and fit for Battel Prov. 21. 31. Or for flight if need requires And so this is put for all Warlike provisions of which Horses were and are a very Considerable part is †Heb. a Lye a vain thing e Heb. a Lye because it promiseth that help and safety which it cannot give for safety neither shall he deliver any by his great strength 18. * Job 36. â—… Psal. 34. 15 1 pet 3. 12. Behold the eye of the LORD f Whosoever therefore would have Safety and Deliverance must seek and expect it only from the watchful Eye and Almighty hand and mercy of God is upon them that fear him g These are the chief Object of his Care and Favour upon them that hope in his mercy h That place their Hope and Trust and Happiness not in any Creature but only in God and in his Mercy and Blessings The Conjunction and Order of these two qualifications of the Person whom God careth for is observable here they must be such as fear God and so make Conscience of keeping his Commands Eccles. 12. 13. and then they may and must hope in Or relye upon his Mercy for their Safety and Happiness 19. To deliver their soul i i. e. Their Life when he sees it to be expedient for them sometimes it is better for them to dye than to Live as both good and bad Men have declared and when it is so it is known to God but not to us And therefore the constant Accomplishment of this and the like promises in a literal Sence is not to be expected nor simply desired but with Submission to God's wise and gracious Will from death and to keep them alive * Job 5. â—… Psa. 37. 19. in famin 20. Our soul waiteth for the LORD he is our help k The help of us Israelites to whom he hath made many Promises and glorious Discoveries of his Goodness and our shield 21. For l Or Therefore for this seems to be an Inference Either from the foregoing or from the following Sentence our heart shall rejoyce in him because we have trusted in his holy name 22. Let thy mercy O LORD be upon us according as we hope in thee PSAL. XXXIV A Psalm of David when he changed a A Psalm made upon that occasion though not at that time his behaviour b Or his Habit or Posture or his Reason as this word is taken 1 Sam. 25. 33. Psal. 119. 66. Prov. 11. 22. When he Counterfeited madness Wherein whether he sinned or not is matter of Dispute but this is undoubted that God's Favour and his Deliverance at that time was very Remarkable and deserved this Solemn acknowledgment before ‖ Or Achish 1 Sam. 21. 11 13. Abimelech c Called Achish 1 Sam. 21. 10. But Abimelech seems to have been the common Name of the Kings of the Philistins Gen. 20. 2. and 26. 1. as Pharao was of the Egyptians and Caesar of the Romans who drove him away and he departed 1. I Will bless the LORD at all times d I will never forget to bless God for this miraculous Deliverance his praise shall continually be in my mouth 2. My soul shall make her boast in the LORD e Shall glory in this that I have so powerful and so gracious a Lord and Master the humble f Or the Meek i. e. The Godly oft called in Scripture by that Title and particularly my Friends and Favourers in Israel whom he thus calls in Opposition to his proud and furious Adversaries in Saul's Court and Camp shall hear thereof and be glad g Both for their Love to me and to the publick good of Israel which they know that I design and seek above all things and for the Comfort and Benefit of my example to them in like Straits and Difficulties 3. O magnifie the LORD with me h Joyn your Praises with mine O all ye humble Ones and let us exalt his name together i Not in place for David was now banished from the place of God's publick Worship but in Affection and Work Let our Souls meet and let our Praises meet in the Ears of the all-hearing God Or alike i. e. With equal Zeal and Fervency let none be willing to be out stripped by another 4. I sought the LORD and he heard me and delivered me
glory power stability and unchangeableness of Gods Kingdom and his kingdom ruleth over all e Over all Creatures both in Heaven and in Earth 20 Bless the LORD ye his angels f Which though glorious Creatures are but his Ministers and Messengers as the word signifies And by inviting the Angels to bless God he quickens men to the same duty as having more dependence upon God and obligation to him †Heb. mighty in strength that excel in strength g Of which see one evidence 2 Kings 19. 35. You are freed from the impotencies and infirmities of mankind that do his commandments h That live in an universal constant and perfect obedience to all Gods commands which the best of men through the infirmity of the flesh do frequently violate hearkening unto the voice of his word i That diligently wait for Gods commands or errands and execute them with all chearfulness and readiness 21 Bless ye the LORD ‖ I say all ye his hosts k Ye Angels to whom he still continues his address and whom he more particularly describes by the name of hosts a title oft given to the Angels as Gen. 32. 2. 1 Kings 22. 19. 2 Chron. 18. 18. Luk 2. 13. Revel 19. 14. in regard of their vast numbers mighty power unanimous concurrence and exquisite order In the former Verse the expression was indefinite definite and general ye his angels here it is universal and yet particular all ye his hosts He seems to apply himself to the several Orders of Angels of whom see Eph. 3. 10. Coloss. 1. 16. and to each individual Angel ye ministers l This Hebrew word is commonly used of the highest and most honourable sort of Servants of his that do his pleasure m Whose constant business and delight it is to execute the will and commands of God 22 Bless the LORD all his works in all places of his dominion n All Creatures both in Heaven and Earth according to your several capacities bless the LORD O my soul o Which thou hast special and abundant reason to do Thus he ends the Psalm with the same words wherewith he began it PSAL. CIV As the next foregoing Psalm treats of the special favours of God to his Church and People so this declares and celebrates the wonderful and gracious works of God to all Mankind in the Creation of this visible World and in the wise and powerful disposition of all things therein to mans use and comfort 1 BLess the LORD O my soul O LORD my God thou art very great a As in thy own nature and perfections so also in the glory of thy works * Psal. 93. 1. thou art clothed b Surrounded and adorned with honour and majesty c With honourable Majesty 2 Who coverest d Or adornest or clothest thy self with light e Either 1. with that light which no man can approach unto as it is called 1 Tim. 6. 16. wherewith therefore he may well be said to be covered or hid from the eyes of mortal men Or rather 2. with that first-created light Gen. 1. 3. which the Psalmist fitly puts in the first place as being the first of Gods visible works as with a garment who stretchest out the heavens like a curtain f The use whereof it hath partly in reference to that glorious Mansion of the blessed God and his holy Angels which these visible Heavens far above which it is Eph. 4. 10. do veil and cover and partly in reference to the Earth which they enclose and protect 3 * Amos 9. 6. Who layeth the beams of his Chambers in the waters g In the waters above the heavens as they are called Gen. 1. 7. Or in the Clouds as it is explained in the next Clause In which he many times resides and rides and manifests his presence who maketh the clouds his chariots * Psal. 18. 10. who walketh upon the wings of the wind h Who manageth and employeth the Clouds and Winds in his service 4 * Heb. 1. 7. Who maketh his angels spirits i i. e. Of a spiritual or incorporeal nature that they might be fitter for their employments Or who maketh his angels winds as this last word most commonly signifies i. e. Who made them like the Winds powerful and active and nimble in executing Gods pleasure Or who useth and governeth those glorious Creatures at his pleasure even as he commands the senceless Winds his ministers a flaming fire k Or like a flaming fire the note of similitude being here understood as it is Gen. 49. 9. Deut. 32. 22. Psal. 11. 1. and oft elsewhere to which he compares the Angels for their irresistible force and great agility and fervency in the execution of Gods commands Or the sence is who sometimes clotheth his Angels with subtil bodies of wind or air or of fire as he sees fit And the Angels may not unfitly be mentioned in this place amongst and in the close of those works of God which were done in the heavens of which he hath hitherto spoken v. 2 3. because they were made at the same time when the heavens were made and for the same uses and purposes and because they are commonly employed by God in managing the Clouds and Winds and Meteors to accomplish Gods designs by them But this Verse is otherwise rendred both by Jewish and some Christian Interpreters and that very agreeably to the Hebrew Text He maketh the winds his angels and the flame or flames of fire i. e. the lightning and thunder and other fiery meteors in the air his ministers He maketh use of them no less than of the holy Angels and oft-times for the same purposes and they do as certainly and readily obey all his commands as the blessed Angels themselves do This interpretation may seem most agreeable to the scope of the Psalm and to the context wherein he is speaking of the visible works of God The onely difficulty is that this seems to invalidate the allegation and argument of the Apostle who expounds it of the Angels Heb. 1. 7. But indeed it doth not for to say nothing of other solutions given by other men when the Psalmist saith that God maketh or useth the winds as his Angels c. he plainly signifies that the Angels are Gods Ministers or Servants no less than the Winds And that is sufficient to justify the Apostles argument and to prove the preeminency of Christ above the Angels which is the Apostles design in that place 5 †Heb. he 〈◊〉 founded the earth upon 〈◊〉 bases * Job 26. 7. 8 38. 4. Psal. 24. 2. 8 136. 6. Who laid the foundations of the earth l He hath founded or established the earth upon its own bases or foundations i. e. upon it self or its own weight whereby it stands as fast and unmoveable as if it were built upon the strongest foundations
Ruler of many Countries and indeed of all Nations except that of Israel or the Roman Empire which was the great enemy and obstructer of Christs Kingdom and therefore was to be destroyed by him as is declared Dan. 2. 44. 45. 7. 7 c. or the great Antichrist or the Beast after which the whole World wondered Revel 13. 3. which Christ will destroy as we read 2 Thess. 2. 8. and in divers places of S. Iohns Revelation Or 2. of all those Heads or Princes which oppose him the Singular number Head being here put collectively for Heads as is very usual in the Hebrew Tongue and Text. And so the meaning is that none of Christs enemies though never so many or great and their Empire be never so large and potent shall be able to withstand his force or escape out of his hand and that he shall not onely destroy the common Souldiers but also their greatest Commanders and Princes who in such cases do frequently make their escape But this and the other like passages both here and in the Prophets are not to be understood grosly and carnally but spiritually according to the nature of Christs Kingdom the weapons of Christs warfare by which he accomplisheth his great works being spiritual and therefore such must be his battels and judgments as is evident from many other Scriptures although these also are followed many times with temporal plagues over ‖ Or great many countries 7 He shall drink of the brook in the way g This may be understood either 1. properly to express the great fervency and diligence of the Messias in the prosecution of his business who having routed and destroyed the main body of his enemies forces pursues those that fled with such eagerness that he will not lose any time in refreshing himself as might seem necessary after such hot and hard service but will content himself with drinking a little water out of the brook which he finds in his way that being a little refreshed therewith he may proceed with more vigour and efficacy in his work And so this place alludes to the History of Gideons 300 men who onely lapped a little of the water of whom see Iudg. 7. Or 2. metaphorically to express the humiliation and Passion of the Messias and thereby to prevent a great mistake which might arise in mens minds concerning him from the great successes and victories here ascribed to him which might induce them to think that the Messias should be exempted from all sufferings and be crowned with constant and perpetual Triumphs To 〈◊〉 this conceit he intimates here that the Messias before 〈◊〉 obtain that power and glory mentioned in the foregoing verses should have a large portion of afflictions in the way to it or whilst he was in the way or course of his life before he came to his end or rest and to that honour of sitting at his Fathers right hand Waters in Scripture do very frequently signifie afflictions or sufferings as Psal. 42. 7 c. To drink of them signifies to feel or bear them as Isa. 51. 17. Ier. 25. 15. 49. 12. Mat. 20. 22. and in this case it may note Christs willing submission to them A brook or river of water is oft used in Scripture to express a great abundance either of comforts as Psal. 36. 8. or of tribulations as Psal. 18. 4. 124. 4. and therefore may be more fitly used in this place than a cup by which the afflictions of other men are commonly expressed to intimate that the sufferings of the Messiah were unspeakably more and heavier than the sufferings of other men and that he should drink up not a small cup but the whole river or Sea of his Fathers wrath due to our sins therefore h Which word may note either the effect or the consequent of his sufferings shall he lift up the head i i. e. Shall be delivered from all his sorrows and sufferings and exalted to great glory and joy and felicity as this phrase usually signifies as Psal. 3. 4. 27. 6. Ier. 52. 31. and oft elsewhere as on the contrary to hang down the head is a signification of great grief and shame as Lament 2. 10. PSAL. CXI The excellency of this Psalm appears as from other things so from the Psalmists care to digest the several parcels of it into an exact order according to the order of the letters of the Hebrew Alphabet that it might be better fixed in the memories of those who read it It is a short yet full commemoration of Gods works 1 * 〈◊〉 〈◊〉 PRaise ye the LORD I will praise the LORD with my whole heart in the assembly of the upright a Of the sincere Worshippers of God of the Israel of God as this very word is explained Numb 23. 10. where they who are called Israel in one clause are called righteous or upright in the next And this title he gives to the Assembly or Congregation of Israelites partly because many of them were such and he was obliged in charity to judge all of them to be so of whom he had no evidence to the contrary partly because upright persons do most exercise and delight themselves in this duty of praising God and hypocrites though sometimes they give themselves to prayer yet are very apt to neglect the duty of thanksgiving partly because this duty of praise is most comely for the upright Psal. 33. 1. and partly because Davids heart was most united to the sincere Israelites and his desire was as far as he could to associate himself with such in the worship and service of God and in the congregation 2 The works of the LORD b Either 1. the works of Creation or rather 2. the works of his Providence in the World and especially in and for his Church and people of which he speaks in the rest of the Psalm are great c For the infinite power and wisdom and goodness manifested in them sought out d Highly valued and regarded as this very word and phrase is used Deut. 11. 12. Isa. 62. 12. or frequently called to mind and diligently meditated upon when others either never regard them or instantly forget them or found out as this word is taken Isai. 65. 1. the antecedent being put for the consequent which is frequent in Scripture as Rom. 12. 2. where proving or trying for so the Greek word there signifies is put for approving which follows after it And found out i. e. truly and throughly understood both as to the nature of them and Gods counsels and ends in them whereas the works of God are oft-times not apprehended or minded or are mistaken and misconstrued by ungodly men of all them that have pleasure therein e Of all them who take delight in observing and considering the works of God 3 His work f Either all his works of which see the Note 〈◊〉 v. 2. or that eminent branch of
from carnal or prudential Motives but from a true dislike and hatred of it pride a Which he mentions first as that which is most hateful to God and most opposite to true Wisdom and to the fear of God which constantly produce humility and arrogancy and the evil way b All wicked actions especially sinful customs and courses and the froward mouth c False Doctrines and bad Counsels and Deceits do I hate 14. Counsel is mine and sound wisdom d All solid and substantial and usefull yea essential Wisdom is natural and essential to me for the word properly signifies essence I am understanding e By my nature and essence as was now said Or I am the Author of Understanding as Iob. 17. 3. This is life Eternal i. e. this is the cause or means of it †Heb. strength is mine I have strength f Courage and resolution to execute all my Counsels and to conquer all difficulties 15. * Dan. 2. 21. Rom. 13. 1. By me kings reign g Either 1. They get their Kingdoms by mine appointment and providence Or rather 2. they rule their Kingdoms wisely and justly and happily by my counsel and assistance For this best suits with the next Clause and princes decree justice h Their injustice or wickedness is from themselves but all the just and good things which they do they owe to my conduct 16. By me princes rule and nobles even all the judges of the earth 17. I love them that love me i I do not despise their love though it be but a small and inconsiderable thing to me but I kindly accept it and will recompence it with my love and favour and * Jam. 1. 5. those that seek me early k i. e. With sincere affection and great diligence and above all other persons or things in the world VVhich he mentions as the effect and evidence of their love for otherwise all men pretend to love God shall find me 18. * Ch. 3. 16. Riches and honour are with me yea durable riches and righteousness l Which he mentions here either 1. as the best and surest way to get and to keep Riches for Estates unjustly gotten quickly vanish as is manifest both from Scripture and from common observation Or 2. to signifie that this Wisdom gives both Worldly and Spiritual or Heavenly Blessings together to its followers whereas God gives Riches alone to ungodly men and they are to expect no other Portion 19. * Ch. 3. 14. My fruit is better than gold yea than fine gold and my revenue than choice silver 20. I ‖ Or walk lead in the way of righteousness in the midst of the paths of judgment m Keeping at an equal distance from both extreams and from the very borders of them which is called a putting away iniquity far from us Job 22. 23. 21. That I may cause those that love me to inherit substance n Substantial and true and satisfying happiness which is here opposed to all worldly enjoyments which are said not to be Prov. 23 5. which are but meer shadows and dreams of felicity and I will fill their treasures 22. The LORD possessed me o As his Son by Eternal Generation who was from Eternity with him as is said Ioh. 1. 1. and in him as he also was in me Joh. 14 10. in the beginning p Yea and before the beginning as it is largely expressed in the following Verses of his way q Either 1. of his counsels or decrees Or rather 2. of his works of Creation as it follows before his works of old 23. I was set up r Heb. anointed ordained or constituted to be the Person by whom the Father resolved to do all his works first to create and then to uphold and govern and judge and afterwards to redeem and save the world all which works are particularly ascribed to the Son of God as is manifest from Ioh. 1. 1. c. Col. 1. 16 17. Heb. 1. 3. and many other places as we may see hereafter in their several places from everlasting from the beginning s Before which there was nothing but a vast Eternity or ever the earth t Which he mentions because this together with the Heaven was the first of God's visible works was 24. When there were no depths u No abyss or deep Waters either mixed with the Earth as they were at first or separated from it I was brought forth x Begotten of my Fathers Essence when there were no fountains abounding with water 25. Before the mountains were †Heb. sunk settled y Or fixed by their Roots in the Earth before the hills was I brought forth 26. While as yet he had not made the earth i nor the ‖ Or open place fields a The plain and open parts of the Earth distinguished from the Mountains and Hills and the Valleys inclosed between them nor ‖ Or the chief part Heb. head the highest part b Or the first part or beginning or the best part Heb. the Head that which exceeds other parts in riches or fruitfulness which he seems to distinguish from the common Fields of the dust of the world c Of this lower part of the World which consisteth of dust z i. e. The dry Land called Earth after it was separated from the Waters Gen. 1. 10. 27. When he prepared the heavens I was there d Not as an idle Spectator but as a co-worker with my Father when he set ‖ Or a 〈◊〉 a compass upon the face of the depth e i. e. Of that great and deep abyss of Water and Earth mixed together which is called both Earth and Water and the deep Gen. 1. 2. When he made this lower World round or in the form of a Globe agreeable to the form of the upper World 28. When he established f Heb. strengthned by his Word and Decree which alone upholds the Clouds in the Air which of themselves are thin and weak Bodies and would quickly be dissolved or dispersed †Heb. the skies the clouds above when he strengthned the fountains g When he shut up the several Fountains in the Cavities of the Earth and kept them there as it were by a strong hand for the use of Mankind of the deep h Which have their Original from the deep either from the Sea or from the Abyss of Waters in the Bowels of the Earth 29. * Gen. 1. 9 1â—… Job 38. 1â—…â—…1 Ps. 1â—…4 9. Jer. 5. 22. When he gave to the sea his decree i Or his bound or limits to wit those parts of the Earth which border upon it that the waters should not pass his commandment k i. e. Not overflow the Earth when he appointed l Or laid the foundations of the earth m Either 1. the Center of
Church and in the Minds and Hearts of men and enflames the Souls of Believers with Love to God and Zeal for his Glory 5 And the LORD will create s Will in a marvellous manner produce as it were by a new Work of Creation upon every dwelling place of mount Zion and upon her assemblies a * Exod. 13. 21. cloud and smoke by day and the shining of a flaming fire by night t A Pillar of Cloud and Fire like that wherewith the Lord directed and protected and honoured the Israelites when they came out of Egyâ—…t Whereby he implies That God would be their Protector and their Glory for ‖ Or above upon all the glory u Upon all that Church and People which God will make so glorious not onely in his own Eyes but even in the Eyes of the World upon all holy Assemblies of sincere Christians shall be †Heb. a covering a defence 6 And there shall be a tabernacle x Or he i. e. the Lord shall be a tabâ—…rnacle or a tent to defend them from the violent Heat of the Sun and other Injuries of the Weather which was the Use and Benefit of Tents for a shadow in the day time from the heat and for a place of refuge and for a covert from storm and from rain CHAP. V. NOw will I sing a I will record it to be a Witness for God and against you as Moses did his Song Deut. 31. 19. 32. 1. to my welbeloved b To the Lord of the Vineyard as appears by the last Clause of the Verse to God or Christ whom I love and serve and for whose Glory eclipsed by you I am greatly concerned a song of my beloved c Not devised by me not the Effect of my Envy or Passion but inspired by God which therefore it behoveth you to lay to heart touching his vineyard d His Church oft and very fitly called a vineyard because of God's singular Respect to it and Care of it and his Delight in it and expectation of good Fruit from it c. My welbeloved hath * Psal. 80. 8. Oant. 8. 12. Jer. 2. 21. Mat. 21. 33. Mar. 12. 1. Luk. 20. 9. a vineyard in †Heb. the horn of the son of oyl a very fruitful hill e Hills being Places most commodious for Vines See Psal. 80. 10. Heb. in an horn which may signisie either 1. the Figure or Shape of the Land of Canaan which resembles an Horn or 2. the Heighth and Hilliness of that Land as Horns are the highest parts of Beasts or 3. the Goodliness and Excellency of it as an horn when it is ascribed to a man signifies his Glory and Dignity as Iob 16. 15. Psal. 89. 17 24 c. the son of oil which by a vulgar Hebraism notes an oily or a fat Soil 2 And he ‖ Or made a wall about it fenced f That neither Men nor Beasts might spoil it it and gathered out the stones thereof g Which otherwise would have marred the Land of which see 2 Kings 3. 19. The sence is He removed all Hinderances and gave them all the Means of Fruitfulness and planted it with the choicest vine and built a tower h For the Residence of the Keepers that they might be obliged and encouraged to watch over it with more diligence in the midst of it and also †Heb. hewed made a wine-press therein and he looked that it should bring forth grapes and it brought forth wild grapes 3 And now O inhabitants of Jerusalem and men of Judah judge I pray you betwixt me and my vineyard i I dare make you Judges in your own Cause it is so plain and reasonable 4 What †Heb. was there to do could have been done more to my vineyard that I have not done in it k What Work is there belonging to the Office of a Master or Keeper of the Vineyard which I have neglected wherefore when I looked that it should bring forth grapes brought it forth wild grapes l How unworthy and inexcusable a Crime is it that you have not onely been unfruitful in good Works but also filled with all the Fruits of Wickedness 5 And now go to I will tell you what I will do to my vineyard m He graciously warns them before-hand that they may have space and invitation to repent and so to prevent the threatned Miseries * Psal. 80. 12. I will take away the hedge thereof and it shall be eaten up and break down the wall thereof and it shall be †Heb. for a treading trodden down n I will withdraw my Presence and Protection from them and give them up into the Hands of their Enemies 6 And I will lay it waste it shall not be pruned nor digged o Vine-dressers use to dig up and open the Earth about the Roots of the Vines for divers good purposes The meaning is I will remove my Ministers who used great care and diligence to make you fruitful but there shall come up briers and thorns p I will give you up to your own wicked Lusts. I will also command the clouds that they rain no rain upon it q I will deprive you of all my Blessings which are oft compared to rain c. 7 For the vineyard of the LORD of hosts is the house of Israel and the men of Judah †Heb. plant of his pleasures his pleasant plant r In whom God formerly delighted to dwell and converse Compare Prov. 8. 31. Ier. 31. â—…0 and he looked for judgment but behold †Heb. a scab oppression for righteousness but behold a cry s From the Oppressed crying to Men for Help and to God for Vengeance 8 Wo unto them that join * Mic. â—… â—… house to house that lay field to field t That add new Purchases of Houses and Lands to their former Possessions Not that this was in it self unlawful but because they did this from an inordinate and insatiable desire of Riches and with the Injury of their Brethren as is manifest from the foregoing and following Words till there be no place that they may be placed alone u That they alone may be the Lords and Owners and all others onely their Tenants and Servants in the midst of the earth 9 ‖ Or this is in mine ears saith the LORD c. In mine ears said the LORD x I heard God speak what I am now about to utter Heb. In the ears of the Lord. Which may relate either 1. to the foregoing Words The Cry of your Sins and of the Oppressed is come into God's Ears he hears and sees it and will certainly punish it Or 2. to the following Clause which being of great importance he ushers in with an Oath I speak it in God's Ears as well as in yours I call God to witness the
recompence for his work and his work before him f He carrieth on his work or design effectually so as none can hinder him for that is said in Scripture to be before a man which is in his Power as Gen. 20. 15. and 24. 51. c. Or Work is here put for the reward of the Work as it is Isa. 49. 4. and 65. 7. and elsewhere And so the same thing is repeated in other words as is very usual 11. He shall * Chap. 49. 10. Ezek. 34. 23. John 10. 11. feed his flock like a shepherd he shall gather the lambs with his arm and carry them in his bosome and shall gently lead those ‖ Or that give suck that are with young g He shall perform all the Offices of a tender and faithful Shepherd towards his People carrying himself with great Wisdome and Condescension and Compassion to every one of them according to their several Capacities and Infirmities 12. Who hath measured the waters in the hollow of his hand h i. e. Who can measure them for indicative Verbs in the Hebrew Language are oft taken potentially who can do this and the following things but God And this discourse of Gods infinite Power and Wisdom is here conveniently added to give them the greater assurance that God was able as he had declared himself willing to do these great and wonderful things which he had promised and that neither men nor false Gods were able to hinder him in it God is here compared to a mighty Giant supposed to be so big that he can take up and hold all the waters of the Sea and Rivers of the whole World in one hand and span the Heavens and then take up and weigh the whole Earth with the other hand and meted out heaven with the span and comprehended the dust of the earth in †Heb. a tierce a measure and weighed the Mountains in scales and the hills in a balance 13. * Job 21. 2â—… 36. 22 23. Rom. 11. 34. 1 Cor. 2. 16. Who hath †Heb. weighed Prov. 16. 1. directed the spirit of the Lord or being †Heb. man of his counsel his counsellour hath taught him i Who did God either need or take to advise him in any of his Work either of Creation or the Government of the World Were they not all the effects of his own sole infinite Wisdom Therefore though all the Nations of the World contrive and conspire against him and against this Work of his as indeed they will do yet his own counsel shall confound all their devices and carry on his Work in spight of them 14. With whom took he counsel and who †Heb. made him understand instructed him and taught him in the path of judgment k How to walk and manage all his Affairs with good Judgment and Discretion and taught him knowledg and shewed to him the way of †Heb. understandings understanding 15. Behold the nations l All the Nations of the World are as a drop of a bucket m Compared with all the Water in the Bucket wherein are innumerable drops such are they if compared with God and are counted n By him and in comparison of him as the small dust of the balance o Which accidently cleaves to the Ballance but make no alteration in the weight behold he taketh up the Isles p Those numerous and vast Countries to which they went from Iudaea by Sea which are commonly called Isles as hath been oft observed as a very little thing 16. And Lebanon is not sufficient to burn nor the beasts thereof sufficient for a burnt-offering q And although he is pleased to accept of poor and small Sacrifices from his People yet if men were to offer a Sacrifice agreeable to his infinite excellency the whole Forest of Lebanon could not afford either a sufficient number of Beasts to be sacrificed Or a sufficient quantity of Wood to consume the Sacrifice 17. All nations before him r Either in his eyes Or being set against him as this Hebrew word properly and most usually signifies are as * Dan. 4. 35. nothing and they are counted to him s Either in his Judgment Or in comparison of him less than nothing t Less than a thing of nought or of no account or worth Or as others render it For nothing and vanity 18. To whom then will ye * Chap. 46. 5. Act. 17. 29. liken God s This is a proper inference from the foregoing discourse of Gods immense and infinite greatness from whence he taketh occasion to shew both the folly of those that make mean and visible representations of God as not the Gentiles onely but even some of the Iews did and the utter inability of Men or Idols to give any opposition to God in the doing of these great Works And this discourse of the madness of Idolaters prosecuted both here and in the following Chapter was designed by God as a necessary antidote whereby the Iews might be preserved from the contagion of Idolatry to which God saw they now had strong inclinations and would have many and great temptations when they were in Captivity or what likeness will ye compare unto him 19. The workman melteth a graven image t He melteth some base Metal into a mould which giveth it the form of an Image which afterwards is graven or carved to make it more exact and amiable Thus the Image oweth all its excellency to the Earth for the matter of it and to the art of man for the form or fashion of it and * Chap. 41. 7. 44. 12. Jer. 10. 3. the goldsmith spreadeth it over with gold u Beaten out into Leaves or Plates and casteth silver chains x Either for Ornaments Or rather for use to fasten it to a Wall or Pillar least it should fall down and be broken in peices Which is spoken in way of scorn and derisson of such ridiculous deities as needed such supports 20. He that †Heb. is poor of oblation is so impoverished that he hath no oblation y That he can hardly procure Mony sufficient to buy the meanest Sacrifice for his God chooseth a tree that will not rot he seeketh unto him a cunning workman z He is so mad upon his Idols that he will one way or other find mony to procure the choicest materials and the help of the best Artist to make his Idol to prepare a graven image that * Chap. 41. 7. shall not be removed a Which after all this cost and art cannot stir one step out of its place to give you any help 21. Have ye not known b To wit God to be the onely true God the Maker and Governour of the World and all its Inhabitants how can you be ignorant of so evident a truth He adresseth his speech to the Idolatrous
children of Israel 20 And when he hath made an end of reconciling the holy place and the tabernacle of the congregation and the altar he shall bring the live goat 21 And Aaron shall lay both his hands h See on Exod. 29. 10. and Lev. 1. 4. upon the head of the live goat and confess over him i Confession of sin being a duty to accompany the sacrifice offered for it as we see Lev. 5. 5. Numb 5. 7. all the iniquities of the children of Israel and all their transgressions in all their sins k Or with or according to all their sins for so the Hebrew particle is oft used He mentions iniquities transgressions and sins to note sins of all sorts and that a very free and full confession was to be made and that the smallest sins needed and the greatest sins were not excluded from the benefit of Christs death here represented putting them upon the head l Charging all their sins and the punishment due to them upon the goat which though onely a ceremony yet being done according to Gods appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid Isa. 53. 5 6. it was available for this end And hence the heathens took their custom of selecting one beast or man upon whom they laid all their imprecations and curses and whom they killed as an expiatory sacrifice for their sins and to prevent their ruine of the goat and shall send him away by the hand of †Heb. a 〈◊〉 opportunity a fit man m One that knows the wilderness and the way to it and what places in it are most convenient for that use Heb. a man of time i. e. of years and discretion who may be trusted with this work into the wilderness n Which signified the removal of their sins far away both from the people and out of Gods sight or from the place of his presence And here the goat being neglected by all men and exposed to many hardships and hazards from wild beasts which were numerous there might further signify Christs being forsaken both by God and by men even by his own disciples and the many dangers and sufferings he underwent The Iews write that this goat was carried to the mountain called Azazel whence the goat is so called ver 10. and that there he was cast down headlong and that the red string by which he was led turned white when God was pleased with the Israelites otherwise it remained red and then they mourned all that year And the antient Hebrews write that 40 years before the destruction of the Temple which was about the time of Christs death this red string turned no more white 22 And the goat shall bear upon him all their iniquities unto a land †Heb. of seperation not inhabited and he shall let go the goat in the wilderness 23 And Aaron shall come o Forthwith not expecting the return of the man who carried the goat away but securely committing that to Gods providence he shall go on in his work into the tabernacle of the congregation and shall put off the linnen garments which he put on when he went into the holy place and shall leave them there 24 And he shall wash his flesh with water in the holy place p Either in the laver appointed for that purpose Or in some other vessel within the holy place because after he had washed in it he is said to come forth and put on his garments q Not his ordinary Priestly linnen garments for he was to leave them in the Tabernacle ver 23. but the High-priestly garments called his garments properly and peculiarly and by way of distinction from the former garments which are called holy garments ver 4. and the linnen garments ver 23. but never his garments as these are And this change of his garments was not without cause For the common Priestly garments were more proper and fit for him in the former part of his ministration both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the peoples sins and therefore his humblest and meanest attire was most fit and because he was to lay his hands upon that goat on which all their sins were put by which touch both he and his garments would be in some sort defiled and therefore as we read here that he washed himself or his flesh so we may well presume his linnen garments were laid by for the washing as the cloaths â—…f him who carried away the scape-goat were washed ver 26. And the High-priestly garments were most proper for the latter part of his work which was of another nature and come forth and offer his burnt-offering and the burnt-offering of the people and make an atonement for himself and for the people 25 And the * fat of the sin offering shall he burn chap. 4. 10. upon the altar 26 And he that let go the goat for a scape-goat shall wash r Because he had contracted some degree of ceremonial uncleanness by the touch of the goat his clothes and bathe his flesh in water and afterward come into the camp 27 * And the bullock †for the sin offering and chap. 4. 12 the goat ‖ for the sin offering whose blood was 〈◊〉 and 6. 30. brought in to make atonement in the holy place 〈◊〉 13. 11. Heb. of Heb. of shall one carry forth without the camp and they shall burn in the fire their skins and their flesh and their dung 28 And he that burneth them shall wash his clothes and bathe his flesh in water and afterward he shall come into the camp 29 And this shall be a statute for ever s See on Exod. 12. 14. unto you that * in the seventh moneth t Answering part to our September and part to our October when they had gathered in all their fruits and were most at leasure for Gods service This time God chose for this and other feasts herein graciously condescending to mens necessities and conveniencies being contented with that time which men could best spare on the tenth chap. 23. 27. 〈◊〉 29. 7. day u Obj. It was on the ninth day Lev. 23. 32. Ans. It began in the evening of the ninth day and continued till the evening of the tenth day as is there sufficiently implyed of the month ye shall afflict your souls x i. e. your selves as the word soul is frequently used both your bodies by abstinence from food and other delights and your minds by anguish and grief for former sins which though bitter yet is voluntary in all true penitents who are therefore here said not to be afflicted but to afflict themselves or to be active in the work and do no work at all whether it be one of your own countrey or a stranger that sojourneth among you 30 For on
i At last I took up a full Resolution that I would no longer dally nor deal deceitfully with God nor vainly seek to hide my sins from the all-seeing God but that I would openly and Candidly Confess and bewail all my sins with all their Aggravations and humbly implore the pardon of them and thou forgavest the iniquity of my sin k i. e. The guilt of my sin Or Thou didst take away the Punishment as this Hebrew word oft signifies of my sin Or my exceeding sinful sin two words signifying the same thing being here put together by way of Aggravation according to the manner of the Hebrews Selah 6. For this l i. e. Upon the Encouragement of my Example and thy great mercy Vouchsafed to me in Answer to my hurable Confession and Supplication shall every one that is godly pray unto thee †Heb. in a time of finding Psal. 69. 13. Isa. 55. 6. in a time when thou mayest be â—…ound m Heb. in the time of finding thee the Pronoun thee being easily and fitly repeated out of the next foregoing Clause i. e. While he may be found as it is expressed Isa. 55. 6. or while he is near Psal. 69. 13. in an acceptable and seasonable time while God continues to offer Grace and Mercy to sinners before the decree bring forth Zeph. 2. 2. and Sentence be passed or executed upon them By which Clause he seems to intimate the Difference between the Godly who pray and Cry earnestly to God for Mercy in its season and the wicked who will do so when it is too late and the season is lost surely in the * Psal. 69. 1 â—… flood of great waters n i. e. In the time of great Calamitles which are frequently Compared to great Waters they shall not come nigh unto him o To wit so as to overwhelm or hurt him Or God will set him in an high and safe place out of the reach of them as he provided an Ark for Noah when the Deluge came to which Peradventure he alludes in this place 7. * Psal. 9. 9. 27. 5. Thou art my hiding place thou shalt preserve me from trouble thou shalt compass me about with songs of deliverance p i. e. With such great Deliverances on all sides as will give just occasion to sing forth thy Praises Selah 8. I will instruct q This and the next Verse are the Words Either 1. Of God whom David brings in as returning this Answer to his Prayers and the proâ—…ession of his trust in God Or rather 2. Of David himself who having received sinâ—…lar Favours from God and having declared what the Godly would do upon that 〈◊〉 v 6. he noâ—…â—…rtakes to instruct the wicked what thy should do Which he doth Partly to express his thankfulness to God for delivering himself and his Zeal to advance the Honour and Service of God in the World Partly as an Act of Justice that he might make some amends to those whom â—…e had injured and provoke them to Repentance whom by his sins he had Scandalized and either drawn to sin or incouraged and hardened in sin which he was Obliged and did promise to do upon this or the like Occasion Psal. 51. 13. and Partly for the discharge of his Office and Duty as he was both a King and a Prophet and a good Man in all which Capacities he was Obliged to indeavour the Conversion and Salvation of sinners thee r Thee Oh sinner whosoever thou art who hast no understanding but art a wicked Man as the two following Verses explain it He speaks this to the Generality of impenitent Sinners as the next Verse shews which begins in the plural Number Be not ye c Onely he expresseth it here singularly as appealing and applying himself particularly to the Conscience of every individual Person which he thought the most effectual way of proceeding as he had found in himself when Nathan applyed his indefinite Discourse to him saying Thou art the Man and teach thee in the way which thou shalt go s i. e. In which thou oughtest to walk the Future Tense oft noting a mans Duty as Gen. 20. 9. Mal. 1 6. †Heb I will Counsel thee mine eye shall be upon thee I will guide thee with mine eye t I will lend thee the Eyes of my Mind Or I will be to thee instead of Eyes as the Phrase is 〈◊〉 10. 31. to advise and direct and Caution thee which I am able to do not only by those Gifts and Graces which God hath given me but also from my own Experience I will guide thee as the Rider doth his Horse to which the person to be guided is Compared v. 9. Or as a Master doth his Scholar Or as a guide doth him who knoweth not the right way Or the Words may be thus rendred I will give thee Counsel mine Eye shall be upon thee as it is more fully expressed Gen. 44. 21. Ier. 24. 6. and 40. 4. i. e. I will watch over thee and instruct or admonish thee as I have Occasion 9. Be ye not as the horse Or as the mule 〈◊〉 16. 3. which have no understanding u Be not such brutish and sottish Creatures as I have been not having Reason or Grace to govern your selves nor hearkening to the Counsels and Admonitions of others whose mouth must be held in with bit and bridle lest they come near unto thee x Lest they should come too near to thee so as to Bite or Kick thee But neither is this the Common practise of Horses or Mules of which he seems to speak nor is this the proper use of a Bit or Bridle to keep them from so doing but rather to bring them nearer to the Rider for his use and to keep them under his Conduct and Power from whom they are otherwise apt to run away The words therefore are and may be otherwise rendred because they do not Or will not come near unto thee To wit for thy Service unless they be forced to it by a Bit or Bridle And so all the anâ—…ient Translators understand it 10. Many sorrows shall be to the wicked y This is an Argument to enforce the foregoing Admonition if any men will be Refractory and unruly God hath many ways to Curb and Chastise them and bring them to his Will but he that trusteth in the LORD z Who relyes upon his Providence and promise for his Preservation and Deliverance and commits himself to God's Care and Conduct waiting upon him in his way and not turning aside to Crooked or sinful Paths for Safety or Satisfaction mercy shall compass him about 11. Be glad in the LORD and rejoyce ye righteous and shout for joy all ye that are upright in heart PSAL. XXXIII The ARGUMENT This Psalm contains a Celebration of God for his great and glorious Works both of Creation and Providence 1. REjoyce in the LORD