you in the wilderness until ye came unto this place 6 And * Num. 16. 31. and 27. 3. Psal. 106. 1â—… what he did unto Dathan and Abiram the sons of Eliab the son of Reuben how the earth opened her mouth and swallowed them up and their housholds and their tents and all the ‖ Or living substance which followed them substance that †Heb. was at their feet was in their possession c Heb. At their feet i. e. under their power Psal. 8. 6. which followed them or belonged to them in the midst of all Israel 7 But your eyes have seen all the great acts of the LORD d All of them had seen some and some of them had seen all the great things done in Egypt and at the Red-sea and in the Wilderness which he did 8 Therefore shall ye keep all the commandments which I command you this day that ye may be strong and go in and possess the land whither ye go to possess it 9 And that ye may prolong your dayes in the land which the LORD sware unto your fathers to give unto them and to their seed a land that floweth with milk and honey 10 For the land whither thou goest in to possess it is not as the land of Egypt from whence ye come out where thou sowedst thy seed and waterâ—… it with thy foot e i. e With great pains and labour of thy feet partly by going up and down to fetch water and disperse it and partly by digging furrows with thy foot and using engines for distributing the water which engines they thrust with their feet For though the River Nilus did once in a year overflow the grounds and made them fruitful yet oft times it failed or sâ—…anted them and then they were put to great pains about their ground and when it did overflow sufficiently and left its Mud upon the earth yet that Mud was in a little time hardned and needed another watering and much digging and labour both of the hand and feet especially in places something higher or more remote from that river Which inconvenience Canaan was free from as a garden of herbs 11 But the land whither ye go to possess it is a land of hills and vallies f And therefore much more healthful than Egypt was which 〈◊〉 it was inriched so it was annoyed with Nilus which overflowed the land in summer time and thereby made the country both unpleasant and which is much worse unhealthful And health being the greatest of all outward blessings Canaan must therefore needs be a more desirable habitation than Egypt which is the thing here implyed and drinketh water of the rain of heaven g Which is more honourable because this comes not from mans art or industry but immediately from Gods power and goodness more easie being given thee without thy charge or pains more sweet and pleasant not hindering thy going abroad upon thy occasions as the overflow of Nilus did whereby the Egyptians were confined in a great measure to their several houses more safe and healthful being free from that Mud which attends upon the waters of Nilus and more certain too the former and the latter rain being promised and to be given to them in their several seasons upon condition of their obedience which condition though it may seem a clog and inconvenience yet indeed was a great benefit that by their own necessities and worldly interest they should be obliged to that obedience upon which their happiness depended both for this life and for the next 12 A land which the LORD thy God †Heb. 〈◊〉 careth for h To wit in a special manner watering it immediately as it were by his own hand without mans help and giving peculiar blessings to it which Egypt enjoys not * 1 King â—… â—… the eyes of the LORD thy God are alwayes upon it from the beginning of the year even unto the end of the year i To give it the raâ—… and other blessings proper to the several seasons But all these mercies and the fruitfulness of the land consequent upon them were suspended upon their disobedience as it here follows And therefore it is not at all strange that some later writers deâ—…ry the land of Canaan as in great part a barren soyl which is so far from affording any ground to question the divine authority of the holy Scriptures in which its fruitfulness is declared that it doth much more confirm it this being but an effect of that threatning that God would turn a fruitful land into barrenness for the wickedness of those that dwell in it Psal. 107. 34. and elsewhere and the wickedness of the Israelites in succeeding ages being notorious it is but just and fit that the barrenness of their land should be as evident and infamous 13 And it shall come to pass if ye shall hearken diligently unto my commandments which I command you this day to love the LORD your God and to serve him with all your heart and with all your soul 14 That I will give you the rain of your land k i. e. Which is needful and sufficient for your land or which is proper to your land not common to Egypt where as all authors agree there is little or no rain in his due season the first rain and the latter rain l The first fell in seed time to make the corn spring the other a little before harvest to ripen it See Ier. 5. 24. Ioel 2. 23. Amos 4. 7. Iam. 5. 7. that thou mayest gather in thy corn and thy wine and thine oil 15 And I will †Heb. â—… â—… send grass in thy fields for thy cattel that thou mayest eat and be full 16 Take heed to your selves that your heart be not deceived m By the specious pretences of Idolaters who will plead the general consent of all nations except yours in the worship of creatures and that they worship the creatures onely for Gods sake and as they are glorious works of God whom they worship in and by them Which and the like arguments being commonly alledged by Heathens for their Idolatries as their own writers declare might possibly seduce an unwary 〈◊〉 and therefore they are here cautioned against such deceit and withall it is implyed that if a mans mind be corrupted and deceived so as he believes Idolatry to be lawful thâ—… will not excuse him in the sight of God and ye turn aside and serve other gods and worship them 17 And then the LORDS wrath be kindled against you and he sâ—…ut up the heaven n Which is compared sometimes to a boâ—…tle Ioh â—…8 〈◊〉 which may be either 〈◊〉 or opened sometimes to a great store-house wherein God 〈◊〉 up hiâ—… 〈◊〉 of rain Iâ—… 48. 22. 〈◊〉 〈◊〉 â—… the 〈◊〉 whereof God is said to 〈◊〉 when he givâ—… rain and to 〈◊〉 when he with-hold it See 1 King 8. 35. 2 〈◊〉 6. 26. and
Either greater or smaller sacrifices all being comprehended under the two most eminent kinds See on Levit. 22. 20 21. wherein is blemish or any evil-favouredness for that is an abomination b i. e. Abhominable as Deut. 18. 12. unto the LORD thy God 2 * chap. 13. â—… If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant d i. e. In Idolatry as it is explained v. 3. which is called a transgressing of Gods Covenant made with Israel partly because it is a breach of their faith given to God and of that Law which they covenanted to keep and principally because it is a dissolution of their matrimonial Covenant with God a renouncing of God and his worship and service and a chusing other Gods 3 And hath gone and served other gods and worshipped them either the * chap. 4. 1â—… sun or the moon or any of the host of heaven e Those glorious creatures which are to be admired as the wonderful works of God but not to be set up in Gods stead nor worshipped as Gods see Iob 31. 26. By condemning the most specious and reasonable of all Idolatries he intimates how absurd a thing it is to worship stocks and stones the works of mens hands which I have not commanded f i. e. I have forbidden to wit Exod. 20. Such negative expressions are oft emphatical and imply the contrary as Prov. 10. 2. and 17. 21. and 24. 23. 4 And it be told thee g By any person thou shalt not sleight so much as a rumour or flying report of so gross a crime and thou hast heard of it and enquired diligently ‖ By sending messengers examining witnesses c. and behold it be true and the thing certain that such abomination is wrought in Israel 5 Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and * Lev. 2â—… â—… shalt stone them with stones till they die 6 * Num. 35. 30. Chap. 19. 15. Matth. 18. 16. Joh. 8. 17. â—… Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28. At the mouth h i. e. Upon the Testimony delivered upon oath before the Magistrates of two witnesses or three witnesses i To wit credible and competent witnesses The Jews rejected the Testimonies of Mad-men Children Women Servants familiar Friends or Enemies persons of dissolute lives and evil fame shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7 * Chap. 13. 9. The hand of the witnesses shall be first upon him k Either laid upon his head to design the person or stretched out to throw the first stone at him God thus ordered it partly for the caution of witnesses that if they had through malice or wrath accused him falsely they might now be afraid to imbrue their hands in innocent blood partly for the security and satisfaction of the people in the execution of this punishment to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God are bound to express their zeal for his honour and service and their detestation of all persons and things so highly dishonourable and abominable to him so thou * Chap. 13. 5. shalt put the evil away from among you 8 * Jer. 32. 27. 2 Chro. 19. 10. †Heb. If a matter be bidden from thee chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferiour Magistrates who were erected in several Cities as appears by the opposition of these to them at Ierusalem If faith he that thou hast not skill or confidence to determine so weighty and difficult a cause in judgment between blood and blood n i. e. In capital causes in matter of bloodshed whether it be wilful or casual murder whether punishable or pardonable by those laws Exod. 21. 13 20 22 28. and 22. 2. Numb 35. 11 16 19. Deut. 19. 4 10. between plea and plea o In civil causes or suits between plaintifs and defendants about words or Estates and between stroke and stroke p i. e. Either 1. In Ceremonial causes between plague and plague between the true leprosie which is oft times called the plague and the seeming and counterfeit leprosie which was oft times hard to determine And under this as the most eminent of the kind may seem to be contained all ceremonial uncleannesses But this seems not probable 1. Because the final determination of the matter of leprosie is manifestly left to any particular Priest Levit. 13. and 14. 2. because the person suspected of leprosie was not to be brought to Ierusalem to be tryed there but was to be shut up in his own city and house Levit. 13. 4 5. and the Judges at Ierusalem neither could nor would determine his case without once seeing the person 3. Because the case of leprosy was not hard or difficult as those causes are said to be but plain and evident and so particularly and punctually described that the Priest needed onely eyes to decide it Or rather 2. In Criminal Causes concerning blows or wounds inflicted by one man upon another and to be requited to him by the sentence of the Magistrate according to that law Exod. 21. 23 24 25. wherein there might be many cases of great difficulty and doubt about which see the Annotations there being matters of controversie q i. e. Such things or matters of blood and pleas and strokes being doubtful and the Magistrates divided in their opinions about it for if it was a clear cause this was not to be done Some make this an additional clause to comprehend these and all other things thus as if he had said and in general any words or matters of strifes or contentions within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall chuse r To wit to set up his Worship and Tabernacle or Temple there because there was the abode both of their Sanhedrim or chief Councel which was constituted of Priests and civil Magistrates who were most able to determine all controversies and of the High-Priests who were to consult God by Urim Numb 27. 21. in great matters which could not be decided otherwise 9 And thou shalt come unto the priests the Levites s i. e. Unto the great councel which it is here denominated from because it consisted chiefly of the Priests and Levites as being the best Expositors of the Laws of God by which all those Controversies
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
53. 2. and partly because Christ who is the truth Iohn 14. 6. and a minister of the circumcision i. e. of the circumcised or of the Jews for the truth of God to confirm the promises made unto the fathers was born upon the earth of a Virgin 's Womb. and righteousness shall look down from heaven u Even God's Justice which was offended with men shall then be satisfied and shall through Christ look down upon sinful men with a reconciled and smiling countenance 12 Yea the LORD shall give that which is good x i. e. All that is good in it self and for us all spiritual and temporal Blessings and * Pal. 67. 6. our land shall yield her increase 13 * Psal. 89. 14. Righteousness shall go before him y As his Harbenger or Attendant He shall work and fullfill all righteousness he shall glorifie and satisfie the righteousness of God and shall advance the practice of righteousness and holiness among men and shall set †Heb. hir steps iâ—… tâ—…e way or 〈◊〉 steps in tâ—…e way So Gr. us in the way of his steps z i. e. shall cause us to walk in those righteous ways wherein he walketh and which he hath prescribed to us But this us is not in the Hebrew and may seem too liberal a supplement And the words may be and are by almost all other Interpreters rendred otherwise He i. e. God shall set which may note his stability and constancy in so doing it to wit righteousness last mentioned in the way of his steps i. e. in the way wherein he walketh So the sence of this last Clause is the same for substance with the former as is very usual in this Book righteousness in that Clause goes before him and in this it goes along with him PSAL. LXXXVI ‖ Or a prayer being a Psalm of David A Prayer of David a When he was in some deep distress either from Saul or by Absalom or upon some other occasion 1 BOw down thine ear O LORD hear me for I am poor and needy b Forsaken and persecuted by men and utterly unable to save my self and therefore a very proper objects or thy power and goodness to work upon 2 Preserve my soul for I am ‖ Or one whom 〈◊〉 savourest holy c Sanctified in some measure by thy Grace and sincerely devoted to thy service This David speaks not in a way of vain ostentation but partly as a powerful argument to move God to hear his prayers because he was one of that sort of men to whom God had engaged himself by his Promise and Covenant and partly by way of just and necessary vindication of himself from the censures of his Enemies who represented him to the world as a gross dissembler and secretly a very wicked man concerning which he here makes a solemn appeal to God desiring audience and help from God upon no other terms than upon this supposition that he was an holy man Which by the way savoureth of no more arrogancy than when he elsewhere professeth his great love to and longing after God his sincere obedience to all God's commands and his hatred of every false way and the like O thou my God d By thy Covenant and my own choice save thy servant that trusteth in thee e Whereby thou seemest obliged in honour and by promise to help me 3 Be merciful unto me O Lord for I cry unto thee ‖ Or all the day daily 4 Rejoyce the soul of thy servant for unto thee O LORD do I lift up my soul f The expression notes servent desire joyned with hope oâ—… expectation as appears by comparing Dâ—…uter 24. 15. Ier. 22. 27. 5 * Verse 1â—… Joel 2. 13. For thou LORD art good and ready to forgive g Herewith he relieveth himself under the sence of his guilt whereby he had brought his present calamities upon himself and plenteous in mercy unto all them that call upon thee k. h To wit in truth as it is explained Psal. 145. 18. or with an upright heart for if a man regard iniquity in his heart God will not hear him Psal. 66. 18. 6 Give ear O LORD unto my prayer and attend to the voice of my supplications i He repeats and multiplies his requests both to ease his own troubled mind and to prevail with God who is well pleased with his peoples importunity in prayer See Luke 18. 1 c. 7 * Psal. 50. 15. In the day of my trouble I will call upon thee for thou wilt answer mee k Whereof I have assurance both from the beâ—…ignity of thy hature and from the truth and certainty of thy promises and from my own and others experiences in former times 8 Among the gods there is none like unto thee l Either for power or readiness to hear and answer prayers I am not now calling upon a deaf and impotent Idol for then I might cry my heart out and all in vain as they did 1 King 18. 26 c. but upon the Almighty and most Gracious God O Lord * Exod. 15. 1â—… Deut. 3. 24. Psal. 89. â—… neither are there any works like unto thy works 9 All Nations whom thou hast made shall come and worship before thee O LORD and shall glorifie thy name m So true is that which I have now said of thee Verse 8. that the time is coming when all the Nations of the Earth shall acknowledge it and forsaking their impotent Idols shall worship thee alone Which being a Work of thy Power and Grace clearâ—… proves that no God is like to thee and no works like thine And those words whom thou hast made are added to prevent or remove Objections concerning the insuperable difficulty and incredibility of this work The God saith he that made them can easily convince and convert them to himself 10 For thou art great and * Psal. 72. 18 and 77. 14. dost wondrous things n This is added as a reason either why the Nations should own the true God because they should see his wonderful Works or why that great Work Verse 9. was not incredible but should certainly be accomplished * Deut. 6. 4. and 32. 39. Isa. 37. 16. and 44. 6. Mark 12. 29. 1 Cor. 8. 4. Eph. 4. 6 thou art God alone o And all the Idols of the Heathen are no gods but vanities as the Gentiles themselves shall see and acknowledge 11 * Psal. 25. 4. and 119. 33. and 143 8. Teach me thy way p Wherein thou wouldst have me to walk As thou hast taught me by thy word so also by thy spirit enlighten my mind that I may clearly discern thy will and my duty in all Conditions and Circumstances O LORD I will walk in thy truth q In the way of thy Precepts which are true and right in all things as he saith Psal. 119.
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
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.
sacrifice of the feast of the Passeover beleft until the morning And in that 2 Chron. 35. 14. where there is mention of the fat it is manifestly restrained to the burnt-offerings which are there distinguished from the Passeover ver 11 12. 19 The first of the first-fruits k This seems to be a general rule extending to all the fruits which the earth first produced in every kind of which the very first are here enjoyned to be offered unto God before they should presume to eat any of them It may seem to be repeated here where the year of rest is mentioned to teach them the first-fruits were to be given to God of all that the earth produced not onely by their labour and seed as might be thought from ver 16. but also of its own accord as is here implyed of thy land thou shalt bring into the house of the LORD thy God * Deut. 14. 21. Thou shalt not seethe a kid in his mothers milk l He names one kind under which he understands a lamb or a calf c. according to the use of Scripture-stile This law many understand literally and that it is forbidden to them because the Idolaters had such a custome whereof yet there seems to be no sufficient proof nor if there were doth it seem to be a rite of that importance or probability to entice the Israelites to imitate it that there needed a particular law against this more than against an hundred such ridiculous usages which were among the heathen and are not taken notice of in the book of Gods laws The words may be rendred thus Thou shalt not seethe or rost for the word bashal signifies to rost as well as to boyl as it is evident from Deut. 16. 7. a kid being or whilest it is which is to be understood there being nothing more common than an Ellipsis of the verb substantive in his mothers milk which it may be said to be either 1. whilest it sucks its mothers milk and so it may admit of a twofold interpretation 1. that this is to be understood of the Passeover of which most conceive he had now spoken v. 18. in which they used either a lamb or a kid Exod. 12. 5. and then the word bashal must be rendred rost 2. that this speaks not of sacrifice to God wherein sucking creatures were allowed Exod. 22. 30. Levit. 22. 27. 1 Sam. 7. 9. but of mans use and so God ordained this partly because this was unwholesome food and principally to restrain cruelty even towards brute-creatures and luxury in the use of them Or rather 2. whilest it is very tender and young rather of a milky than of a fleshy substance like that young kid of which Iuvenal thus speaks Qui plus lactis habit quà m sanguinis i. e. which hath more milk than blood in it And it may be said to be in its mothers milk by an usual Hypallage when its mothers milk is in it i. e. whilest the milk it sucks as it were remains in it undigested and unconverted into flesh even as a man is oft said to be in the spirit when indeed the spirit is in him And what is here indefinitely prohibited is elsewhere particularly explained and the time defined to wit that it be not offered to God before it was eight days old And this interpretation may receive light and strength from hence that the law of the first-fruits which both here and Exod. 34. 26. goes immediately before this law doth in Exod. 22. 30. immediately go before that law of not offering them before the eighth day which implies that both of them speak concerning the same thing to wit the first-fruits or first-born of the cattel which were not to be offered to God while they were in their mothers milk saith this place or till they were 8 days old saith that place And consequently if they might not be offered to God they might not be used by men for food 20 * chap. 33. 2 14. Num. 20. 16. Behold I send an Angel m To wit Christ the Angel of the covenant as may be gathered both from the following words because pardon of sin which is Gods prerogative Mark 2. 7. is here ascribed to him and Gods name is in him and by comparing other Scriptures as Exod. 32. 34. Acts 7. 38 39. 1 Cor. 10. 9. See Exod. 13. 21. and 14. â—…9 before thee to keep thee in the way and to bring thee into the place which I have prepared 21 Beware of him and obey his voice provoke him not for he will not pardon your transgressions n i. e. He will severely punish you for them by a common Meiosis as Exod. 20. 7. Understand if you continue obstinate in your sins for my Name is in him o Heb. Is in his inward parts i. e. is intimately united to him according to Ioh. 10. 38. I am in the father and the father in me It not onely signifies that he acts in his name and by his power and authority which even the Apostles did and other Ministers of the Gospel do and therefore it is unreasonable to think no more is ascribed to this Angel but that his divine nature or essence is in him whence he is called the Lord our righteousness Ier. 23. 6. and God who will not give his glory to another Isa. 42. 8. hath given it to Christ that all men should honour the son even as they honour the father Ioh. 5. 23. which never was nor can be said of any Angel without blasphemy Add to this that the word name is oft put for the thing or being whether it be humane or divine as is manifest from Deut. 28. 58. Psal. 20. 1. and 115. 1. Isa. 30. 27. Act. 1. 15. Revel 3. 4. and 11. 13. And so it must be here because this name is not said to be given to him as it would be if it were properly taken but to be in him or in his inwards which agrees well to the Divine nature or essence but not to the meer name 22 But if thou shalt indeed obey his voice and do all that I speak p All that I have already commanded and shall further prescribe by him unto Moses * Gen. 12. 3. Deut. 30. 7. Jer. 30. 20. then I will be an enemy unto thine enemies and †Or I will afflict them that afflict thee an adversary unto thine adversaries 23 * Ver. 20. For mine Angel shall go before thee and * chap. 33. 2. bring thee in unto the Amorites and the Hittites * Josh. 24. 11. and the Perizzites and the Canaanites and the Hivites and the Jebusites and I will cut them off 24 Thou shalt not bow down to their gods nor serve them q i. e. Give them neither outward worship with thy body nor inward with thy mind * Lev. 18. 3. Deut. 12. 31. Nor do after their works r i. e. Nor follow their
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
the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priests office in the sight of Aaron d In the time of Aarons life as this phrase is taken Nâ—…ab â—… 4. See also Psal. 72. 5 17. and under their fathers inspection and direction and as their fathers servants or ministers in the Priests-office for servants are oft described by this phrase of being or standing or 〈◊〉 in the sight or 〈◊〉 of their master their father 5 And the LORD spake unto Moses saying 6 Bring the tribe of Levi near and present them e Offer them to the Lord for his special service This was promised to them before and now actually conferred upon them before Aaron the priest that they may minister unto him 7 And they shall keep his charge f i. e. Aarons charge or those things which are committed principally to Aarons care and oversight and under him and his direction to the Levites and the charge of the whole congregation g i. e. Of all the sacrifices and services which were due to the Lord from all the people and because all the people could not and might not perform them or at least diverse of them in their own persons therefore they were to be performed by some particular persons in their name and stead formerly by the first-born Numb 8. 16. and now by the Levites See Numb 1. 53. and 16. 9. before the tabernacle h Emphatically not within the Tabernacle for the care of these things within the holy place was appropriated to the Priests as the care of the most holy place was peculiar to the High-priest of the congregation to do the service of the tabernacle 8 And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of though not in their persons yet by others in their stead to do the service of the tabernacle 9 And * chap. 8. 19. thou shalt give the Levites unto Aaron and to his sons they are †Heb. 〈◊〉 giveâ—… wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned out of the children of Israel 10 And thou shalt appoint Aaron and his sons and they shall wait on their priests office l In their own persons not by the Levites and the stranger m i. e. Every one who is of another family than Aarons yea though he be a Levite See Numb 1. 53. and 16. 40. that cometh nigh n To wit to execute any part of the Priest office shall be put to death 11 And the LORD spake unto Moses saying 12 And I behold * chap. 8. 16 and 18. 6. I have taken the Levites from among the children of Israel instead of all the first-born n Who were Gods propriety by right of Redemption Exod. 13. 12. and to whom the administration of holy things was formerly committed which now was taken away from them either because they had forfeited this priviledge by joyning with the rest of their brethren in the idolatrous worship of the calf or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess and therefore could not be at leisure to attend upon the service of the Sanctuaâ—…y Which made it fit that this work should be committed to other hands And God would not commit it to some other persons in each Tribe which might be an occasion of Idolatry confusion division and contempt of sacred things but to one distinct Tribe which might be intirely devoted to that service and particularly to the Tribe of Levi partly out of his respect to Moses and Aaron branches of this Tribe partly as a recompence of their zeal for God and against Idolaters See Exod. 32. 25 29. Deut. 33. 9. and partly because it was the smallest of the Tribes and therefore most likely to find both employment in and maintenance for the work that openeth the matrix among the children of Israel therefore the Levites shall be mine 13 Because * Exod. 13. 2. Lev. 27. 26. chap. 8. 16. Luk. 2. 23. all the first-born are mine * Exod. 13. 12 15. for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD o Who may appoint whom I please for my service 14 And the LORD spake unto Moses in the wilderness of Sinai saying 15 Number the children of Levi after the house of their fathers by their families every male from a month old p Because at that time the first-born in whose stead the Levites came Numb 8. 16. were offered to God Luk. 2. 22. and to be redeemed Numb 18. 16. And from that time the Levites were consecrated to God and were as soon as they were capable to be instructed in their work Elsewhere they are numbred from twenty five years old when they were entred as novices to part of their work Numb 8. 24. and from thirty years old when they were compleatly admitted to their whole office and upward shalt thou number them 16 And Moses numbred them according to the †Heb. mouth word of the LORD as he was commanded 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57. 1 Chron. 6. 1 2. and 23. 6. And these were the sons of Levi by their names Gershon and Kohath and Merari 18 And these are the names of the sons of Gershon by their families Libni and Shimei 19 And the sons of Kohath by their families Amram and Izhar Hebron and Uzziel 20 And the sons of Merari by their families Mahli and Mushi these are the families of the Levites according to the house of their fathers 21 Of Gershon was the family of the Libnite and the family of the Shimite these are the families of the Gershonite 22 Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23 The families of the Gershonite shall pitch behind the tabernacle westward 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael 25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the * Exod. 25. 9. tabernacle q Not the boards which belonged to Merari ver 36. but the ten curtains mentioned Exod. 26. 1. and the * Exod. 26. 1. tent r To wit the curtains of goats hair * Exod. 26. 7. 14. the covering thereof s i. e. The coverings of
Men and the affairs of all Kings and Kingdoms are governed and of which he had lately seen so eminent an Instance it was a foolish as well as wicked course even unto Rehoboam king of Judah and they shall kill me and go again to Rehoboam king of Judah 28 Whereupon the king took counsel and made two calves of gold o In imitation of Aaron's Golden Calf and of the Egyptians from whom he was lately come And this he the rather presumed to do because he knew the people of Israel were generally very prone to Superstition and Idolatry as their whole History sheweth and that Solomon's example and countenance given to false Worships had exceedingly strengthned those inclinations and therefore they were in a great measure prepared for such an Attempt especially when his Proposition tended to their own ease and safety and profit which he knew was much dearer to them as well as to himself than their Religion and said unto them It is too much for you p Too great a trouble and charge and neither necessary nor safe for them as things now stood to go up to Jerusalem * Exod. 32. 8. behold thy gods O Israel which brought thee up out of the land of Egypt q Not as if he did himself believe or thought to persuade the people to believe That these Calves were properly and truly that very God of Israel who brought them out of Egypt which was so monstrously absurd and ridiculous that no Israelite in his right wits could believe it and had been so far from attaining his end and satisfying his people that this would have made him both hateful and contemptible to them but his meaning was that these Images were visible Representations in and by which he designed to Worship the True God of Israel as appears partly from that Parallel-place Exod. 32. 4. where see my notes partly because the Priests and Worshippers of the Calves are said to Worship Iehovah and upon that account are distinguished from those belonging to Baal 1 King 18. 21. and 22. 6 7. And partly from Ieroboam's design in this Work which was to quiet the peoples minds and remove their scruples about going to Ierusalem to Worship their God in that place as they were commanded which he doth by signifying to them That he did not intend any alteration in the substance of their Religion nor to draw them from the Worship of the True God to the Worship of Ashteroth or Milcom or any of those Baals which were set up by Solomon but to Worship that self-same God whom they Worshipped in Ierusalem even the True God and the God of their Fathers who brought them out of Egypt but onely to vary a circumstance and that as they Worshipped God at Ierusalem by and before one Visible Sign even the Ark and the Sacred Cherubims there so his Subjects should Worship God by another Visible Sign even that of the Calves in other places and as for the change of the place he might suggest to them that God was present in all places where Men with honest minds did call upon him that before the Temple was built the best of Kings and Prophets and People did Pray and Sacrifice to God in divers High-places without any scruple notwithstanding that restraint of God to one place Deut. 12. 5 c. That God would dispence with them also in that matter because going to Ierusalem was very dangerous to them at this time and God would have Mercy rather than Sacrifice and God had been pleased to dispense with his own Ordinances in cases of necessity or great inconvenience as he did with Circumcision for 40 years in the Wilderness 29 And he set the one in Bethel and the other put he in Dan r Which two places he chose for his peoples conveniency Bethel being in the Southern and Dan in the Northern parts of his Kingdom 30 And this thing became a sin s i. e. A cause or occasion of great wickedness among that People not onely of Idolatry which is called Sin by way of Eminency not onely of the Worship of the Calves wherein they pretended to worship the True God but also of the Worship of Baal and of the utter desertion of the True God and of all sorts of impiety and abominable Sins as is manifest from the History of that Kingdom in which there was not one good King and very few of the people who were not guilty of hainous Crimes as the Prophets witness for the people went t The Kings Counsel and Example seduced them though it did not excuse their Sin and they willingly walked after this his wicked commandment Hos. 5. 11. to worship before the one ‡ Heb. of the Calves even unto Dan u Which is not here mentioned exclusively for that they went also to Bethel is evident from ver 32 33. but for other reasons either because that of Dan was first made or best frequented the people in those parts having been long leavened with Idolatry See Iudg. 18. 30. or to shew the peoples readiness to comply with the King's Command and their Zeal for Idols that those who lived in or near Bethel had not patience to stay till that Calf was finished but all of them were forward to go as far as Dan which was in the utmost borders of the Land to Worship an Idol there when it was thought too much for them to go to Ierusalem to Worship God 31 And he made an house of high places x Or an house i. e. Houses or Chappels in the high-places Besides the famous Houses or Temples which he Built at Dan and Bethel he Built also for his Peoples better accommodation lesser Temples upon divers high-places which were esteemed Sacred and Venerable because their Pious Ancestors had served God in them and thereby Ieroboam might not seem to bring in a new Religion but onely to revive the old and made priests of ‡ Heb. the extremities the * Chap. 13. 33. Ezek. 44. 7 8. lowest of the people y Which he might do either 1. Because the better sort refused it as an office below their quality or 2. Because such would be satisfied with mean allowances and so he could put into his own Purse a great part of the rich Possessions and Revenues of the Levites which doubtless he seized upon when they forsook him and went to Ierusalem 2 Chron. 11. 13 14. which also was very necessary for his present and pressing Occasions the rather because he durst not yet lay grievous Taxes upon that People who had newly cast off Rehoboam for that very Reason Or 3. Because mean persons would depend upon his favour and therefore be very pliable to his humour and firm to his Interest and zealous to promote the Worship of the Calves But the Words in the Hebrew properly signifie from the ends of the people which is and may be Translated thus out of all the
and impurer sort of Gold and seven thousand talents of refined silver to overlay the walls of the houses withal e The Walls of the Temple with Gold and of the Rooms adjoyning to it with Silver beaten out into Plates and put upon the other Materials here and there as it was thought fit 5 The gold for things of gold and the silver for things of silver and for all manner of work to be made by the hands of artificers And who then is willing †Heb. to fill his hand to consecrate his service f Heb. to fill his hand i. e. to offer an Offering as Exod. 32 29. Levit. 8. 33. as I have done this day unto the LORD 6 Then the chief of the ‖ Or families 〈◊〉 Gr. fathers and princes of the tribes of Israel and the captains of thousands and of hundreds with the * Ch. 27. 25. rulers over the kings ‖ Or substance work offered willingly 7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams and of silver ten thousand talents and of brass eighteen thousand talents and one hundred thousand talents of iron 8 And they with whom precious stones were found gave them to the treasure of the house of the LORD by the hand of * Ch. 26. 21. Jehiel the Gershonite 9 Then the people rejoyced g Because this was both an Effect of Gods Grace in them and an Eminent Token of Gods Favour and Goodness to be continued to them and a good Pledge that this great and long-desired Work of the building of the Temple would receive a certain and a speedy Accomplishment for that they offered willingly because with perfect heart they offered willingly to the LORD and David the king also rejoyced with great joy 10 Wherefore David blessed the LORD before all the congregation and David said †Gr. thou art to be blessed Blessed be thou LORD God of Israel our father †Heb. from everlasting for ever and ever 11 * Mat. 6. 13. 1 Tim. 1. 17. Rev. 5. 13. Thine O LORD is the greatness and the power h i. e. Thou art Great and Powerful c. and the glory and the victory and the majesty for all that is in the heaven and in the earth is thine thine is the kingdom O LORD and thou art exalted as head above all i As the Soveraign Lord and Owner of all Persons and Things 12 Both riches and honour come of thee and thou reignest over all k i. e. Thou disposest of Riches and Honour as thou pleasest and in thine hand is power and might and in thine hand it is to make great and to give strength unto all l Even to the weakest whom thou canst make strong and to the strongest who are weak without thy help 13 Now therefore our God we thank thee and praise thy glorious name 14 But who am I and what is my people that we should †Heb. 〈◊〉 or 〈◊〉 〈◊〉 be able to offer so willingly m i. e. That thou shouldest give us both such Riches out of which we should be able to make such an Offering and such a willing and free heart to offer them both which are thy Gifts and the Fruits of thy good Grace and Mercy to us after this sort for all things come of thee and †Heb. 〈◊〉 hand of thine own have we given thee n We return onely what we have received and therefore we do onely pay a Debt to thee and do not hereby oblige thee or deserve any thing from thee 15 For * Psal. 〈◊〉 Heb. 11. 〈◊〉 1 Peâ—… 2. 〈◊〉 we are strangers before thee and sojourners as were all our fathers o These Words may contain a reason either 1. of the first clause of v. 14. Who am I c. i. e. What mean and contemptible Creatures are we and how unworthy of so high a Favour For saith he here we I and my People as it is v. 14. are strangers c. poor Pilgrims who bring nothing into the World and pass hastily thorough it and can carry nothing with us out of it Or rather 2. of the last clause of that 14tâ—… verse of thine own c. For the Land which we possess is thine not ours we are not the Proprietors or perpetual Possessors of it but onely thy Tenants and as our Fathers once were meer strangers in it even with or before men Psal. 105. 12. so we at this day are no better with or before thee having no absolute Right and Title in it but onely to travel through it and sojourn in it for that short time 〈◊〉 we live in the World And thus the Argument seems to be 〈◊〉 from Levit. 25. 23. where this is given as a reason why 〈◊〉 Inheritances of the Land of Canaan could not be sold for ever but onely till the Jubily for saith God the land is mine as to Dominion and Propriety for ye were or for or but you are onely strangers and sojourners with me * Psal. 〈◊〉 〈◊〉 〈◊〉 our days on the earth are as a shadow and there is none †Heb. 〈◊〉 〈◊〉 Lev. 25 〈◊〉 abiding p We onely give to thee what we must shortly leave and what we cannot keep to our selves and therefore it is a great Favour that 〈◊〉 wilst accept such Offerings or and therefore we are not perpetual Possessors of this Land and the Fruits of it but onely Pilgrims and Passengers thorough it 16 O LORD our God all this store that we have prepared to build thee an house for thine holy name cometh of thine hand and is all thine own 17 I know also my God that thou * 1 〈◊〉 〈◊〉 〈◊〉 triest the heart and hast pleasure in uprightness As for me in the uprightness of mine heart I have willingly offered all these things and now have I seen with joy thy people which are †Heb 〈◊〉 present here to offer willingly unto thee q By the largeness of their Offering I disâ—…ern the Sincerity Willingness and Generosity of their Hearts towards thee for David judged as in reason and charity he ought of the Tree by its Fruit and of their Hearts by their Actions 18 O LORD God of Abraham Isaac and of Israel our father keep this for ever in the imagination of the thoughts of the heart of thy people r Since it is from thy Grace that thy People have such willing Minds to thy Service as was before acknowledged I beg the continuance of that Gracâ—… to them that they may persist in the sâ—…me generous and Pious Disposition towards thee and thy Worship and ‖ 〈◊〉 〈◊〉 prepare their heart unto thee s Or rather as it is in the Margent stablish or confirm c. Thou who hast begun a good Work confirm and carry it on by thy Grace otherwise it will languish and this
have been both sinful and shameful See on v. 11. and that they might have matter for an evil report that they might reproach me t As a Coward and conscious of my own guilt that so they might make me contemptible and odious both to my own People and to the King of Posia 14 My God think thou upon Tobiah and Sanballat according to these their works and on the prophetess Noadiah u One that falsly pretended to the Spirit of Prophecy to deceive and destroy Nehemiah He prays to God to remember and punish these False prophets because he was not yet in a capacity to do it having such powerful Enemies round about him and so many rich and potent Jews highly discontented for their great loss by his means ch 5. and the rest of the prophets that would have put me in fear 15 So the wall was finished in the twenty and fifth day or the month Elul x Answering part to our August and part to September in fifty and two days y To be computed either 1. From the time of Sanballat's sending this letter to him Or as most judg from the beginning of the Work Which though a great thing yet it is not at all incredible considering 1. That the Walls and Gates were not wholly pulled down by the Chaldeans For to what purpose should they make that waste of time and labour 2. That where the Walls were thrown down yet the materials remained which they now used 3. That in the building of the Walls they minded not curiosity but only strength and safety 4. The great numbers of the Builders and the prudent distribution of the work among them and their admirable Zeal and diligence in the work 5 That there want not parallel Instances even in heathen Authors for both Curtius and Arian report that Alexander the Great built the Walls of new Alexandria which contained above Seven Miles in length within Twenty days space 6. That there was an eminent hand of God in carrying on this work which their very Enemies here acknowledg 16 And it came to pass that when all our enemies heard thereof and all the heathen that were about us saw these things they were much cast down in their own eyes z i. e. In their own Opinion or themselves being Judges For though ordinarily men are very prone to judge partially and still to flatter themselves with vain hopes and fancies yet this case was so clear and remarkable that they began to despair Now they saw that all was lost that their designs were broken and that their mischief was now likely to fall upon their own heads for they perceived a By that admirable Courage and Constancy and quickness wherewith this work was managed notwithstanding all their difficulties and discouragements that this work was wrought of our God b That it was the work of that mighty God of Israel whom they had great reason to fear and withal they took it for an ill omen to them and a sure presage that God would still watch over that City and People and crush those who should oppose or disturb them 17 Moreover in those days the nobles of Judah †〈…〉 sent many letters unto Tobiah c Corresponding with him against Nehemiah and against their own City and Nation and the letters of Tobiah came unto them 18 For there were many in Judah sworn unto him d To be true to him in the prosecution of his wicked designs because he was the son in law of Shechaniah the son of Arah and his son Ichanan had taken the daughter of Meshullam the son of Berechiah e This is noted to shew the mischief of such unequal and forbidden Marriages and how reasonable and necessary Ezra's Action was in the dissolution of them 19 Also they reported his good deeds before me and uttered my ‖ Or matters words to him and Tobiah sent letters to put me in fear CHAP. VII 1 NOw it came to pass when the wall was built and I had set up the doors and the porters and the singers and the Levites were appointed a i. e. When I had taken order that the Levites should be summoned from all places to celebrate the dedication of the Wall as it was done ch 12. 27. 2 That I gave my brother Hanani b Of whom see ch 1. 1 2. and Hananiah the ruler of the palace c i. e. Of Nehemiah's Court justly so called because he lived in great splendor and like a Vice-Roy though it was wholly at his own charge charge over Jerusalem d To preserve its peace and safety and to take particular care of the shutting the Gates of the City for he e To wit Hananiah last mentioned for it was needless to say any thing in commendation of Hanani who had shewn his Piety and Zeal for God and his Country in taking a tedious journey from Ierusalem to Shushan to inform Nehemiah of the sad Estate of Ierusalem and to implore his helping hand to relieve it chap. 1. was a faithful man f He chose not Magistrates and Officers out of any partial or carnal respects to his own Kindred or Acquaintance or Favourites but from true Piety and Prudence such as were fittest for and would be most faithful in their Employments and feared God g This is added as the ground and reason both why he was faithful and why Nehemiah put such Trust and Confidence in him because he knew that the fear of God would keep him from yielding to those temptations to perfidiousness which he was likely to meet with when Nehemiah was gone and against which a man destitute of Gods fear hath no sufficient sence above many h More than most men did or above the common pitch of piety 3 And I said unto them Let not the gates of Jerusalem be opened until the son be hot i i. e. Till it be clear and broad day when Enemies approaching may be discovered and the people of the City will be ready for the defence in case of an assault and while they k i. e. The watches appointed to that end as is manifest from the following words stand by let them shut the doors and bar them and appoint watches of the Inhabitants of Jerusalem every one in his watch and every one to be over against his house l i. e. Every one in his turn keeping watch with others in that watching-place which is next to his house 4 Now the city was †Heb. broad of hands or spaces large and great but the people were few therein and the houses were not built m i. e. Not all nor compleatly built but only some sleight Buildings of Boards or Stones were made for the present use of the generality of the People 5 And my God put into mine heart n This Action though meerly prudential he doth not ascribe to himself or his own wit
Psal. 31. 7. 101. 4. Hos. 8. 4. Amos 3. 2. He approveth loveth and delighteth in them and in the course of their lives and therefore will recompence them Or he careth for and directeth their actions to a blessed Issue the way of the righteous but the way of the ungodly shall perish ‖ All their wicked designs and courses shall come to nothing and they shall perish with them PSAL. II. The ARGUMENT THE pen-man of this Psalm was David as is affirmed Act. 4. 25. As for the matter or subject of it it may seem to have some respect unto David and to his advancement to and settlement in the Throne of Juda and Israel but the chief design and scope of it and the primary intention of the holy Ghost in it was to describe the Messiah and his Kingdom as is manifest 1. From express testimonies of the new Testament to that purpose as Act. 4. 25. 13. 33. Heb. 1. 5 5. 5. and 2. From the consent of the ancient Hebrew writers who did unanimously expound it so as is confessed by their own brethren particularly by Rabbi Solomon Jarchi upon this place who hath this memorable passage Our Doctors expounded this Psalm of the King Messiah but that we may answer the Hereticks by which he means the Christians as all know it is expedient to interpret it of David's person as the words sound Which words altho they are left out of the latter Editions of that book either by the fraud of Jews or carelesness or mistake of others yet are extant in the ancient Editions of it 3. From divers passages of the Psalms which do not agree to David but to Christ only as the title of Son of which see Heb. 1. 4 5. The extent of his Kingdom v. 8. and divine Worship v. 11 12. 1 VVHY a Upon what provocation or to what end or purpose * Act. 4. 25. do the heathen b Or Gentiles who did so against David as we see 2. Sam. 5. 6 17. 1. Chr. 14. 8. c. and against Christ Luk. 18. 32. Act. 4. 25 c. ‖ Or tumultuously assemble rage and the people c This is either another expression of the same thing as is usual in Scripture or as the former word notes the Gentiles so this may design the Iews or Israelites who also combined against David 2 Saâ—… 2. 8 c. and against Christ Act. 4. 27. tho they were all of one nation and descended from one and the same mother as this word signifies and it is used Gen. 25. 23. †Heb. meditate imagine a vain thing d What they shall never be able to effect and if they could it would do them no good as they fancy but great hurt 2. The kings e Either those mentioned 2. Sam. 5. 8. or rather Herod the great and the other Herod and Pilate and others with or after them of the earth f So called in way of contempt and to shew their madness in opposing the God of heaven set themselves g The word notes their firm purpose and professed hostility and the combination of their counsels and forces and the rulers take counsel together against the LORD h Either directly and professedly or indirectly and by consequence because against his anointed and against his counsel and command and i Or that is as that particle is oft used the latter clause explaining the former and shewing in what sence they fought against that God whom they pretended to own and worship against his anointed k Against such a King whom God hath chosen and exalted and wonderfully accomplished and set up for his work and service who therefore will certainly defend him against all his Enemies saying 3. * Nah. 1. 〈◊〉 Let us break their l i. e. The lords and his anointeds bands m Which they design to put upon our necks that they may bring us into subjection They mean the laws of God which the King would oblige them to observe which though easy and pleasant in themselves and to good men Mat. 11. 29 30. 1. Iohn 5. 3. yet are very grievous and burthensom to corrupt nature and to men of wicked lives asunder and cast away their cords from us n The same thing expressed with a little more emphasis Let us not only break off their yoke and the corâ—…s by which it is fastened upon us but let us cast them far away that they may never be recovered and we may never be brought into bondage again 4. * Psal. 37. 1â—… 59. 8. Prov. 1. â—…6 He that sitteth o As the Judg upon his tribunal and as the King of the whole world upon his royal throne who without stirring from his place can with one look or word destroy all his enemies in the Heavens p This is opposed to their being and reigning upon earth v. 2. and is mentioned here as it is in other places of Scripture as an evidence both of Gods clear and certain knowledg of all things that are done below as is noted Psal. 11. 4. And of his soveraign and irresistible power as is hence gathered Psal. 115. 3. See the preface to the Lord's prayer shall laugh q i. e. Shall both despise and deride them and all their crafty devices which he shall manifest to the world to be ridiculous and contemptible follies Compare 2. Kings 19. 21. Psal. 37. 13. the LORD shall have them in derision 5. Then r In the midst of all their plots and confidences of success shall he speak to them in his wrath s He shall severely rebuke them not so much verbally as really by dreadful judgments For Gods speaking is oft put for his actions and so here it is explained by vexing in the next branch Or he shall pronounce a terrible Sentence against them and ‖ Or 〈◊〉 vex them in his sore displeasure 6. Yet t Notwithstanding all their artifices and powerful combinations have I †Heb. 〈◊〉 set u Heb. I have anointed i. e. designed appointed or constituted as this word is commonly used in Scripture as of Priests 1. Chron. 29. 22. and of Prophets 1. Kings 19. 16 19 20. So also of Kings as Iudg. 9. 8 15. 2. Sam. 2. 4 7. 3. 39. Ezek. 28. 14. my king x In a singular manner who hath not his kingdom by succession from former Kings nor by election of the people as other Kings have but by my special and extraordinary destination and who ruleth in my stead and according to my will and for my service and glory †Heb. 〈◊〉 lion the hill of 〈◊〉 holyness upon my holy hill of Zion y i. e. Over my Church and People Sion properly and strictly taken was an hill on the north part of Ierusalem Psal. 48. 2. where there was a strong fort which when David had taken he called it
which they declare their Author no less than if they used many Words or long Discourses to that purpose or no less than men disover their Minds by their Words See more concerning this Verse upon Rom 10. 18. where it is applied to the Preaching of the Gospel by the Apostles in the several parts of the World to the end of the world in them hath he set a tabernacle p Which is a moveable Habitation and therefore fitly applied to the Sun which is here described to be in constant and perpetual Motion v. 5 6. for the sun q Which being the most Illustrious and useful of all the Heavenly Bodies is here particularly mentioned 5. Which is as a bridegroom r Gloriously adorned with Lights as with a beautiful Garment and smiling upon the lower World with a pleasant Countenance coming out of his chamber s In which he is Poetically supposed to have rested all Night and thence to break forth as it were on a sudden as both Sacred and profane Poets represent the Matter and * Eccles. 1. 5. rejoyceth as a strong man t Who being Conscious and Confident of his own strength and promising to himself Victory and the Glory which attends it sets upon his work with great Pleasure to run a race 6. His going forth is from the end of the heaven and his circuit unto the ends of it u His Course is constant from East to West and thence to the East again and there is nothing hid from the heat thereof x There is no part of the Earth which doth not one time or other feel the Comfort and Benefit of it's Light and Heat 7. The ‖ 〈◊〉 〈◊〉 law of the LORD y i. e. The Doctrine delivered by God to his Church whether by Moses or by other Prophets and holyâ—…men of God after him for the Title of Law is given not only to the Ten Commandements or the moral Law as it is Rom. 2. 23 25 27 31. but also to the whole Word of God as Psal. 1. 2. and 119. 70 c. Ier. 8. 8. Mal. 2. 6. to the Psalms as Ioh. 10. 34. and 15. 25. Comp. with Psal. 82. 6. and 35. 19. and to the Writings of the Prophets 1 Cor. 14. 21. Comp. with Isa. 28. 11. yea even to the Gospel it self as Isa. 2. 3. and 42 4. and 51. 4. 7. Rom. 3. 27. Gal. 2. 21. And in this general Sence it must be here understood because the Effects here following do not flow from one but from all the Parts of it Precepts and Counsels and Threatnings and Promises and God's gracious Covenant made with man therein revealed Having discoursed hitherto of the Glory of God's shining forth in and Demonstrated by the visible Heavens and the Heavenly Bodies he now proceeds to another Demonstration of God's Glory which he Compares with and prefers before the former Which he doth partly to prevent that Excessive admiration of the splendour and beauty of the Sun and Stars by the Contemplation whereof the Hearkens were brought to adore them an Error which the Israelites were not free from the Danger of Deut. 4. 19. partly to make the Israelites sensible of their singular Obligations to God who besides that common Light and Influence of the Heavenly Bodies had given them a peculiar and a more necessary and beneficial Light and partly to awaken and provoke the Gentiles into whose hands these Psalms might come to the study and love of God's Law by representing those excellent Advantages which they no less than the Iews might obtain by it is perfect z Without fault or defect fully and compleatly discovering both the Nature and Will of God and the whole Duty and business of man whom and how he is to Worship and Serve what he is to believe and Practise and whatsoever is necessary to his present and eternal Happiness Wherein there seems to be a secret Reflection upon the former and natural discovery of God by his works of Creation as that which is defective and insufficient for the great and Glorious ends here following which although it did declare so much of God's being and Nature as left all men without excuse Rom. 1. 20. yet did not fully nor clearly manifest the Mind and Will of God nor direct and bring men to eternal Salvation ‖ 〈◊〉 â—…oring 〈◊〉 4 15. 〈◊〉 converting a To wit from the Errors of Mind and Conversation in which men without this Light do generally wander and Perish unto God from whom all men are naturally revoâ—…ted Or 〈◊〉 â—…r 〈◊〉 as this Word is used Ruth 4. 15. 〈◊〉 2â—… â—… 〈◊〉 1. 1â—… 16. Heb. restoring or bringing back the 〈◊〉 which was drooping and even going out of the Body through grievous 〈◊〉 of the outward Man and Terrors of the Mind and Conâ—…ience the soul the testimony of the LORD f i. e. His law so called because it is a Witness between God and Man what God requires of Man and what upon the performance of that Condition he will do for Man is * Psal. 1â—…9 14â—… sure g Heb. faithful or true which is most Excellent and Proper and necessary in a Witness It will not mis-lead or deceive any man that trusteth to it or followeth it But will certainly and infallibly bring him to Happiness making wise h Unto Salvation as is expressed 2 Tim. 3. 15. Which is the only true Wisdom the simple i This is added Either 1. By way of Commendation or as a qualification of the Person whom God's word will make wise he must be humble and foolish and little in â—…is own Eyeâ—… and willing to be taught See Mat. 11. 25. 1 Cor. 1. 2â—… 〈◊〉 For God resisteth the proud and scornful and will not give this Wisdom to them or rather 2. By way of Contempt which seems most agreeable both to the use of the Words Prov. 1. 4. and 9. 6. and 14. 15. and 2â—… 3. and to the Scope of the place which is to set forth the Excellency and Eâ—…ficacy of God's Law in the general without any Restriction to this or that sort of Men. So it may note the weak and foolish even Persons of the lowest Capacities and such are apt to mistake and are easily â—…educed as the Word implies And yet these if they will hearken to the Instructions of God's word shall become Wise when those who proâ—…ss themselves Wise shall by leaning to their own understanding and despising or neglecting the Directions of God's word become and prove themselves to be â—…ools Rom. 1. 22. But this is not spoken exclusively as if no men of better Abilities were thus made Wise but by way of Amplification to shew the Usefulness of God's Word to men of all sorts and sizes 8. The statutes k Another word signifying the same thing with Law and Testimonies of the LORD are right l Both in themselves as being free from Crookedness
of men both good and bad and that by which he preserveth and manageth his Church and People 1 IT is a * Psal. 147. 1. good thing b It is a good work and a just debt to God to give thanks unto the LORD and to sing praises unto thy name O most High 2 To shew forth thy loving kindness in the morning and thy faithfulness †Heb. in the nights every night c To adore and celebrate thy goodness and truth continually and especially at those two solemn times of Morning and Evening which on every day and especially upon the Sabbath day were devoted to the worship and service of God 3 Upon an instrument of ten strings and upon the psaltery ‖ Or upon the solemn sound with the harp upon the harp †Heb. Higgaion with a solemn sound 4 For thou LORD hast made me glad through thy work I will triumph in the works of thy hands d Which thou didst create by thine Almighty power and dost still govern with infinite wisdom one instance whereof we have in the following Verses 5 * Psal. 40. 5. O LORD how great are thy works and * Rom. 11. 34. thy thoughts e Thy counsels and methods in the government of the World and of thy Church are very deep 6 * Psal. 94. 8. A brutish man f Who cannot or doth not seriously consider things whose mind is corrupted by his sensual and brutish appetites who is led by sence and not by reason and faith knoweth not neither doth a fool understand this g The depth of Gods counsels and works mentioned v. 5. or that particular work of God â—…escribed v. 7. 7 * Job 12. 6. Jer. 12. 1 2. Mal. 3. 15. When the wicked spring as †Heb. herbs Psal. 104. 14. the grass and when all the the workers of iniquity do flourish it is that they shall be destroyed for ever h Their present worldly prosperity is a presage and occasion of their utter and eternal ruine 8 But thou LORD art most High for evermore i So this Verse is added by way of opposition to the former They shall perish but thou shalt endure as is said in a like comparison Psal. 102. 26. they flourish for a season but thou rulest for ever to judge and punish them Or For as this Hebrew Particle is not seldom used whereof instances have been formerly given thou Lord art c. So this Verse gives a reason of the former as well as the first branch of it why God suffers the wicked to flourish so long because he is not like man of short and uncertain continuance here to whom a little time is long and tedious who therefore impatiently expects the time of vengeance and fears lest the offender should escape it whereas God is unchangeable and everlasting and therefore long-suffering without any inconvenience and the longest time of the prosperity of the wicked is but short and inconsiderable in his Eyes a thousand years being in his sight but as yesterday when it is past Psal. 90. 4. and they can never escape out of his hands as also of the latter branch of the Verse why the wicked shall be destroyed for ever because God lives and reigns for ever to execute that just sentence of everlasting punishment which he hath pronounced against them 9 For lo k He represents their destruction as present and as certain which the repetition of the words implies thine enemies O LORD for lo thine enemies shall perish all the workers of iniquity shall be scattered 10 But my horn shalt thou exalt l But as for me and other righteous persons of whom he saith the same thing v. 12. we shall be advanced to the height of honour and true and lasting felicity like the horn of an unicorn m Of which see on Deut. 33. 17. I shall be anointed n I shall have great cause of rejoicing and testifying my joy by anointing my self as the manner was in Feasts and all joyful solemnities with fresh oil o Sweet and uncorrupted 11 Mine eye also shall see my desire p To wit in the ruine of thine and mine incorrigible Enemies on mine enemies and mine ears shall hear q What I do not see my self I shall understand by the certain reports of others my desire of the wicked that rise up against me 12 * Hos. 14. 5. The righteous shall flourish like the palm-tree r Which is constantly green and flourishing and fruitful Cant. 7. 8. and growing even when it is pressed down and so is a fit Emblem of a just mans person and condition See Revel 7. 9. he shall grow like a cedar s Which spreads it self wide and grows very high and strong and is very durable and in some sort incorruptible in Lebanon 13 Those that be planted t Whom God by his gracious providence and holy spirit hath planted or fixed there in the house of the LORD u i. e. In its Courts which are a part of the House and oft come under that name in Scripture And by this House he means the Church of God whereof all just persons are real and living members shall flourish in the courts x Which he mentions rather than the House because he speaks not here of the Priests but of all just men who were permitted to come no further than into the Courts of our God 14 They shall still bring forth fruit in old age y When their natural strength decayeth it shall be renewed their last days shall be their best days wherein as they shall grow in grace so they shall increase in comfort and blessedness they shall be fat and †Heb. green flourishing 15 To shew that the LORD is upright z This glorious work of God in compensating the short prosperity of the wicked with everlasting punishments and of exchanging the momentany afflictions of the just with eternal glory and happiness doth clearly demonstrate that God is just and blameless in all the dispensations of his Providence in the World he is my rock and there is no unrighteousness in him PSAL. XCIII This Psalm contains an assertion or declaration of Gods soveraign and universal dominion in and over the whole world Which is here set forth partly for the comfort of Gods Church and People against all the assaults of their numerous and potent Adversaries and partly to give an intimation and assurance of the accomplishment of that great Promise of the Kingdom of the Messias which was not to be confined to the Israelites but to be extended to all the Nations of the Earth which though wonderful in our Eyes the Supream and Almighty Ruler of the World could easily effect This and the six following Psalms according to the opinion of the Hebrew Doctors belong to the times of the Messias 1 * Psal. 96. 1â—… 97. 1.
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
more solid knowledge and constant performance of thy precepts quicken me p Do thou preserve and maintain both my natural and spiritual life in thy righteousness q According to thy justice or faithfulness which obligeth thee to make good thy promises VAU 41 Let thy mercies come also unto me r Let promised mercies be performed to me O LORD even thy salvation according to thy * Ver. 49. word 42 ‖ Or so shall I answer him that reproveth me in a thing So shall I have wherewithal to answer him that reproacheth me s That chaâ—…geth me with folly for my piety and trust in thy promises for I trust in thy word t Or because I trust c. This was the matter of their reproach 43 And take not the word of truth utterly out of my mouth t Do not deal so with me that I shall be altogether ashamed to mention thy word which I have so often affirmed to be a word of truth and infallible certainty of which I have often made my boast for I have hoped in thy judgments u Either in thy word and promises or in thy judicial administrations and government of the world which as it is matter of terrour to the wicked so it is matter of comfort and hope to me 44 So shall I keep thy law continually x So shall I be obliged and encouraged to the constant and perpetual study and observation of thy Laws for ever and ever 45 And I will walk †Heb. at large at liberty y Or I shall walk at large as it is in the margent I shall be delivered from all my present straits both of the outward and inward man and enjoy great freedom and comfort in thy ways for I seek thy precepts 46 I will speak of thy testimonies also before kings z Who commonly entertain all godly discourses with scorn and contempt and will not be ashamed 47 And I will delight my self in thy commandments a Whereas other Princes place their delight in the glories and vanities of this world and the study and practice of Religion is generally irksom and loathsom to them thy Law shall be my chief delight and recreation which I have loved 48 * Gen. 14. 2â—… 23. Exod. 6. 8. My hands also will I lift up b To lay hold upon them to receive and embrace thy precepts and promises by faith and love and chearfully and vigorously to put them in practice for as the hanging down of the hands is a gesture of sloth and listlesness as 2 Chron. 15. 7. and elsewhere so the lifting up of the hands is the posture of a man entring upon action as Gen. 41. 44. 2 Sam. 20. 21. unto thy commandments which I have loved and I will meditate in thy statutes c My deepest thoughts as well as my hands shall be exercised in them ZAIN 49 Remember the word d Thy promises unto thy servant upon which thou hast caused me to hope e By thy command requiring it of me and by thy grace working it in me 50 This f To wit thy word as is evident both from the foregoing and following words is my comfort in my affliction for thy word hath quickned me g Hath preserved my life in manifold dangers and hath revived and cheared my spirit 51 The proud have had me greatly in derision h For my godliness and trust in thy word as the following words imply yet have I not declined from thy law 52 I remembred thy judgments of old i Thy former and ancient dispensations to the children of men in punishing the ungodly and protecting and delivering thy faithful servants whose experience is my encouragement O LORD and have comforted my self 53 Horrour k A mixed passion made up of indignation at their persons as sinful and abhorrency of their sins and dread and sorrow at the consideration of the judgments of God coming upon them hath taken hold upon me because of the wicked that forsake thy law l For the dishonour which they bring to God the scandal and mischief to others and their own certain ruine 54 Thy statutes have been my songs m The matter of my songs my delight and recreation in the house of my pilgrimage n Either 1. in this present world which I do not owne for my home wherein I am a stranger and pilgrim as all my fathers were Psal. 39. 13. Comp. Gen. 47. 9. Or 2. in mine exile and in the wildernesses and other places where I have been oft forced to wander when I was banished from all my friends and from the place of thy Worship and had no other support or comfort but the remembrance of thy statutes 55 I have remembred thy Name o Thy holy Nature and Attributes thy blessed Word and thy wonderful Works all which come under the title of Gods Name O LORD in the night p When darkness causeth fear in others I took pleasure in remembring thee and when others abandon all business and wholly give themselves up to rest and sleep my thoughts and affection were working towards thee and have kept thy law q This was the fruit of my serious remembrance of thee 56 This r This comfortable and profitable remembrance and contemplation of thy name and statutes of which he spoke v. 54 55. I had because I kept thy precepts s Which if I had wilfully and wickedly broken the remembrance of these things would have been sad and frightful to me as now it is comfortable because I kept them CHETH 57 * 〈◊〉 142. 5. Thou art my portion t Whereas other men place their portion and happiness in worldly things I have chosen thee for my portion and chief treasure as he said Psal. 16. 5. 73. 26. and thou hast an all-sufficient and an excellent portion for me O LORD I have said u I have not onely purposed it in my own heart but have professed and owne it before others and I do not repent of it that I would keep thy words 58 I intreated thy †〈◊〉 face favour x Thy gracious presence and merciful assistance as it follows with my whole heart be merciful unto me according to thy word 59 I thought on my ways y I seriously considered both my former counsels and courses that I might be humbled for my past errours and might now amend them and my duty in all my future actions and turned my feet unto thy testimonies z And finding that my feet had too often swerved from thy rule I turned them to it And although the ways of sinful pleasure and advantage were presented to my mind yet I rejected them and turned my self wholly to thy ways 60 I made haste and delayed not a Being fully convinced of the necessity and excellency of obedience I presently resolved upon it and
they were most beautiful and glorious So these two last clauses answer to the two first and that in the same order in which they lie 6 Look not upon me a With wonder and disdain because of my blackness as it follows because I am black because the sun hath looked upon me b My blackness is not essential and inseparable but chiefly caused by the scorching beams of the Sun i. e. of â—…ore Persecutions and Tribulations which by Gods permission have befaln me which are represented by the Sun Mat. 13. 6 21. my mothers children c False Brethren who pretend that the Church is their Mother when their Actions demonstrate that God the Husband of the Church is not their Father hypocritical Professours who are and eâ—…er were the keenest Enemies to the true Church and People of God Isa. 66. 5. Gal. 4. 29. false Teachers and their followers who by their corrupt Doctrines and Divisions and Contentions which they raise bring great mischief to the Church See 2 Cor. 11. 26. Gal. 2. 4. were angry with me d Or fought against me as the ancients render it and so marred my Beauty they made me the keeper of vineyards e i. e. Of their vineyards for to these she opposeth her own in the next clause Having prevailed against me they used me like a slave putting me upon the most dishonourable and troublesom services such as the keeping of the Vineyards was esteemed 2 Kin. 25. 12. Isa. 61. 5. Mat. 20. 17. but mine own vineyard have I not kept f They gave me such a full and constant employment in their drudging work about their Vineyards that they left me no time to mind mine own they hindred me from doing my own duty and from minding my own concerns And therefore it is no wonder if in this posture and condition I be uncomely and scorched by the Sun But because Churches or Societies of Professors of Religion whether good or bad are oft called Vineyards as Deut. 32. 32. Psal. 80. 8. Isa. 5. 1 2 7. this and the foregoing clause may be thus understood that they endeavoured to seduce and corrupt the Church with false Doctrines and Superstitious or Idolatrous Worship and to oblige her to countenance and maintain them and thereby disturbed and hindred her from her proper work which was the propagation and advancement of the true Doctrine and Worship in particular Assemblies and Persons belonging or to be brought in to her 7 Tell me O thou whom my soul loveth g Notwithstanding all these Discouragements and Afflictions which I suffer for thy sake and for my Love to thee Being reproached and persecuted by others I flee to thee O my only Refuge and Joy and I beg direction and help from thee where thou feedest h Understand thy flock as Gen. 29. 7. 37. 16. Seeing false Teachers and Churches bear thy Name Mark 13. 21 22. and thy true Church sometimes lies hid Rev. 12. 14. discover to me which is thy true Church and which are those Assemblies and People where thou art present and where thine Ordinances are dispensed in purity and power and where thou dost and wiltst command the blessing even Life for evermore as it is expressed Psal. 133. 3. that I may join my self to them This is the request of particular Believers For it must be minded as that which will be useful to explain many difficulties in this Book that the Church in this Book is somtimes considered and speaketh or is spoken of as one entire Body and somtimes with respect unto and in the name of her particular Members and that promiscuously and in which of these capacities each place is to be understood is left to the prudent and diligent Reader to gather out of the words and Context where thou makest thy flock to rest at noon i In the heat of the day when the Shepherds in those hot Countries used to carry their flocks into shadowy places Whereby he means the time of hot persecution when it is hard to find and discover the true Church partly because she is deformed by it and partly because she is obscured and driven into the Wilderness as is said Rev. 12. 14. for why should I be ‖ Or as one that is 〈◊〉 2 Sam. 15. 30. as one k i. e. Be really one the particle as being here a note of truth as it is in many other places Why wiltst thou by withdrawing thy self from me and denying thy direction to me suffer me or give occasion to me to be such a one that turneth aside l Or a wanderer or vagaboad like a neglected and forlorn Creature exposed both to censure and danger from both which it belongs to thee my Husband to protect and save me by m Or about or towards as this particle is elsewhere used the flocks of thy companions n The assemblies of corrupt and false Teachers and Worshippers by which I am like to be ensnared if thou dost forsake me These he calls Christs Companions partly because they profess the name of Christ and their conâ—…unction with him in Gods Worship and partly because they set themselves up in Christs stead and usurp his Power in delivering and imposing their own Laws and Doctrines upon mens Consciences and behave themselves like his equals or companions not as becometh his Subjects 8 If thou know not n To wit where I feed my Sheep For this is Christs answer to his Spouse or People * Ch. 5. 9. 〈◊〉 1. O thou fairest among women o Though thou art black in thine own and others Eyes yet thou art very beautiful and amiable to me as being washed white in my Blood and beautified with my Gifts and Graces go thy way forth by the footsteps of the flock p Observe and follow the paths which my Sheep have trodden before thee of my faithful Servants Abraham and others whose Examples are propounded for our Imitation Rom. 4. 12. Heb. 6. 12. For the church in all Ages is one and the same and there is but one way for the substance in which all the Saints from the beginning to the end of the World do walk Christ being yesterday and to day and the same for ever Heb. 13. 8. and the Lamb slain from the foundation of the World Rev. 13. 8. and feed thy kids q Take care for the feeding or teaching of all and especially of young and weak Christians who do and shall associate themselves to thee whom the Holy Ghost calls Lambs Joh. 21. 15 16. as here Kids For although grown and wanton Goats are commonly used in Scripture in a bad sense yet the Kids of the Goats do somtimes note Believers as Isa. 11. 6. and Kids were among those Sacrifices which represented Christ Heb. 9. 12 13 14. beside the shepherds tents r Under the conduct and according to the instruction of my faithful Shepherds or Pastors first and chiefly those who have
other things in which they glory shall be contemned b Shall be made contemptible to those who formerly admired them with all that great multitude c With the great numbers of their People of which they boasted and the â—…emnant shall be very small and ‖ Or not many feeble d Comparatively to what they were before Which might be very true and yet afterwards in an hundred years space they might be sufficiently recruited CHAP. XVII * Jer. 49. 23. Amos 1. 3. Zech. 9. 1. THE burden of Damascus a Both of that City and Kingdom as appears from v. 2 3. Behold Damascus is taken away from being a City and it shall be a ruinous heap b This was fulfilled by Tiglath-pileser 2 Kings 16. 9. although afterwards it was re-edified and possessed by another sort of Inhabitants 2 The cities of Aroer c Of that part of Syria called Aroer from a great City of that name of which see Deut. 2. 36. 3. 12. These Cities were possessed by the Reubenites and Gadites whom Tiglath-Pileser carried into Captivity 1 Chron. 5. 26. These he mentions here as he doth Ephraim in the next Verse because they were Confederate with Syria against Iudah are forsaken they shall be for flocks which shall lie down and none shall make them afraid d Because the Land shall be desolate and destitute of Men who might disturb them 3 The fortress also e Either Samaria their chief Fortress or all their Fortresses or Strong Holds the Singular Number being put for the Plural or all their Strength and Glory which answers to the kingdom in the next Clause shall cease from Ephraim and the kingdom from Damascus and the remnant of Syria f Or and from which Particle is easily understood from the former Clause the remnant of Syria So the sence is The Remainders of Damascus and of Syria shall be an Headless Body a People without a King they shall be as the glory * An Ironical Speech implying their contemptible Condition for their Glory is supposed to be departed from them by what he had already said of them The sence is Syria shall have as much Glory as Israel i. e. neither of them shall have any at all of the children of Israel saith the LORD of hosts 4 And in that day it shall come to pass that the glory of Jacob shall be made thin g Or shall be emptied as this Word is rendred Isa. 19. 6. and the fatness of his flesh shall wax lean 5 And it shall be as when the harvest-man gathereth the corn and reapeth the ears with his arm h Taking care as far as may be that all may be gathered in and nothing left So shall the whole Body of the Ten Tribes be carried away Captive some few Gleanings onely being left of them as it is in the Harvest and it shall be as he that gathereth ears in the Valley of Rephaim i A very fruitful Place near Ierusalem Ios. 15. 8. 18. 16. 6 * Chap. 24. 13. Yet gleaning-grapes shall be left in it k Some few Israelites were left after their Captivity who joyned themselves to the Kingdom of Iudah and were carried Captive to Babylon with them from whence also they returned with them as we find in the History of their Return in Ezra and Nehemiah as the shaking of an olive-tree two or three berries in the top of the uppermost bough four or five in the outmost fruitful branches thereof saith the LORD God of Israel 7 At that day shall a man l Those few Men that are left look to his maker m They shall sincerely respect and trust and worship all which are understood by looking to God and God onely as the next Verse explains it Their Afflictions shall at last bring them to Repentance and his eyes shall have respect to the holy One of Israel 8 And he shall not look to the altars n Not resort or trust to them or to the Worship offered 〈◊〉 â—…dols upon them the work of his hands o Their own Inventions for othâ—… 〈◊〉 the Altars made by God's Command were the Woâ—… of Mens Hands neither shall respect that which his fingers have made either the groves p Which were devised and planted by Men as fit Places for the Worship of their Gods and therefore were forbidden Deut. 16. 21. 1 Kings 14. 15. or the ‖ Or sun-images the images q Worshipped in their Groves The Word properly signifies images of the sun either having the Form and Shape of the Sun or at least erected to his Honour and Worship of which see Deut. 4. 19. 17. 3. 2 Kings 2â—… 5 11. Ier. 8. 2. 7. 18. 44. 17 18. 9 In that day r In the day of Iacob's Trouble of which he spake v. 4. and continueth his Speech unto these Words and afterwards shall his strong cities be as a forsaken bough and an uppermost branch s Which he that pruneth the Tree neglecteth either because he esteems it useless and inconsiderable or because he cannot reach it which they left because of the children of Israel t The sence is either 1. Which they to wit the Enemies left or which shall be left the Active Verb being put Impersonally as it frequently is in the Hebrew Text because of or for the children of Israel which God inclined their Hearts to leave or spare out of his Love to his Israel Thus this is mentioned as a Mercy or Mitigation of the Calamity But this seems not to agree either with the foregoing or following Words both which manifestly speak of the greatness of the Judgment And that their strong Cities were not left for them but taken from them seems evident from v. 3 4. Or 2. As the Cities which Words are easily understood out of the former part of the Verse where they are expressed which they to wit the Canaanites as the Seventy Interpreters express it and it was needless to name them because the History was so well known to them to whom the Prophet writes left or forsook which they did either by departing from them or being destroyed out of them because of or before or for fear of the children of Israel And this was a very fit Example to awaken the Israelites to a serious belief of this Threatning because God had inflicted the same Judgment upon the Canaanites and that for the same Sins of which they were guilty and there shall be desolation 10 Because thou u O Israel hast forgotten the God of thy salvation and hast not been mindful of the rock of thy strength x That God who was thy onely sure Defence therefore shalt thou plant ‖ Or plants of pleasant fruits pleasant plants y Excellent Flowers and Fruit-trees and shalt set it with strange z Fetched from far Countries and therefore highly esteemed The sence
anger against the obstinate and implacable enemies of his Son and Gospel like a man of war he shall cry yea roar u As a Lyon doth upon his prey and as Souldiers do when they begin the battle he shall ‖ Or behave himself mightily prevail against his enemies 14. I have long time held my peace x I have for many ages suffered the Devil and his Servants Tyrants and Idolaters and Persecuters to prevail in the world to afflict my people and to hinder the entertainment of my Doctrine and Worship in the World I have been still and refrained my self now will I cry like a travailing woman y Now I will bring forth and accomplish that glorious work which I have long conceived in my mind I will destroy and †Heb. swallow or sup up devour at once x. z I will suddenly and utterly destroy the incorrigible enemies of my Truth and of my Sons Kingdom He alludes to those wild Beasts which open their mouths wide and devour all their prey at one morsel or at one time 15. I will make wast mountains and hills a Not dry and barren ones for these were wast already but such as are clothed with Grass and Herbs as the following words imply Which is to be understood Metaphorically of Gods destroying his most lofty and flourishing enemies who are oft compared in Scripture unto Mountains and Hills and dry up all their herbs and I will make the rivers islands and I will dry up the pools b I will remove all impediments out of the way which is expressed in the Prophetical dialect by drying up Euphrates that the way of the Kings of the East might be prepared Revel 16. 12. He seems to allude to that which God did in drying up first the Red Sea and then Iordan to give his people passage into Canaan And this exposition is confirmed by the following verse 16. And I will bring the blind c The Gentiles who were blind and were called so above ver 7. and in many other places of Scripture and were so accounted by the Iews by a way that they know not d By the way of truth which hitherto hath been hidden from them until by my Word and Spirit I revealed it to them I will lead them in paths that they have not known I will make darkness light before them and crooked things †Heb. unto straightness straight e I will take away all hinderances and give them all advantages and conveniences for their Journey I will direct them in the right way I will enlighten their dark minds and rectifie their perverse wills and affections These things will I do unto them and not forsake them f Until I have brought them with safety and comfort to the end of their journey 17. They shall be * Psal. 97. 7. Chap. 1. 29. 44. 11. 45. 16 turned back they shall be greatly ashamed that trust in graven images g This may be understood either 1. Of the Converted Gentiles who shall be turned back from their former sinful course and shall sincerely grieve and be ashamed that they did trust c. as the word may be rendred that they should ever be guilty of such wickedness and madness to Worship and Trust in Idols Or rather 2. Of those Gentiles who when their Brethren embraced the true God and Christ persisted obstinately in their Idolaâ—…rous courses who shall be confounded and destroyed For this phrase of being turned back is generally used in Scripture in a bad sence or of them who are overthrown or put to flight in battel as Psal. 9. 3. 35. 4. 70. 2 3. c. And the like I may say of being ashamed or confounded or put to shame especially where this Phrase is joyned with the other as it is in the two places of the Psalmes last quoted that say to the molten images Ye are our gods 18. Hear ye deaf and look ye blind that ye may see h O you whosoever you are whether Iews or Gentiles which shall resist this clear light and obstinately continue in your former errours attend diligently to my words and consider these mighty works of God 19. * Chap. 43. â—… Who is blind but my servant i But no People under Heaven are so blind as the Iews who call themselves my Servants and People who will not receive their Messiah though he be recommended to them with such evident and illustrious Signs and Miraculous works as force belief from the most unbelieving and obstinate Gentiles or deaf as my messenger k My Messengers the Singular number being put for the plural as it is commonly in Scripture that I sent who is blind as he that is prefect l The Priests and other Teachers whom I appointed to instruct my People in the right way and blind as the LORDS servant m As the most eminent Teachers and Rulers of the Iews whom he calleth Perfect either because it was their duty to know and teach the way and truth of God perfectly or rather Sarcastically because they pretended to great perfection and proudly called themselves Rabbies and Masters as our Saviour observed and despised the People as cursed and not knowing the Law Ioh. 7. 49. and dirided Christ for calling them blind Ioh. 9. 40. m Which title as it was given to the Iewish People in the first clause of the verse So here it seems to be given to the Priests because they were called and obliged to be the Lords Servants in a special and eminent manner 20 Seeing many things * Rom. 2. 2â—… but thou observest noâ—… opening the ears but he heareth not n Thou doâ—…t not seriously and impartially consider the plain word and the wonderful Works of God of which thiâ—…e ears and eyâ—…s have been witnesses which are abundantly sufficient for the Conviction of any considering man 21 The LORD is well pleased o To wit with you Or as this word is most commonly used hath a good will to you or to this People which may be understood out of the following verse as is very usual in sacred Scripture The meaning seems to be this Although thou art a wicked people that rebellest against the clearest light and therefore God might justly destroy thee suddenly yet he is very unwilling to do it and will patiently wait for thy repentance that he may be gracious unto thee * Chap. 59. 16. for his righteousness sake p Not for thy sake for thou deservest no such thing from him but for the glory of his own faithfulness in fulfilling that Promise and Covenant which he made with thy pious Progenitors for themselves and for their Seed he will magnifie the Law and make Or him it honourable q He will maintain the honour of his law and therefore is not forward to destroy you who profess Gods Law and the true Religion
worship of which they take so much Pleasure shall not profit and they are their own witnesses d They that make them are Witnesses against themselves and against their Idols because they very well know That they are not God's but the work of their own Hands in which there is nothing but mean matter and man's Art * Psal. 115. 4. c. they see not nor know e Or that they to wit their Idols do not see nor know have neither Sense nor Understanding that they may be ashamed f Therefore they have just Cause to be ashamed of their Folly and Stupidity in Worshipping such senseless Things 10. Who hath formed a god or molten a. graven image that is * Hab. 2 18. profitable for nothing g What Man in his Wits can esteem That a god which his own Hands have formed or melt a Graven Image understand out of the former Clause to be his God which is profitable for nothing He speaks of melting a graven image because the Image was first molten and cast in a Mould and then polished and graven with a Tool as was observed before Or thus Who art thou O Man that formest a god or meltest a graven image to Worship it which is profitable for nothing Come hither and let me reason the Case with thee Which he doth in the following Verses So this Verse is a kind of Summons to Idolaters to come and plead their own Cause 11. Behold all his fellows h Either 1. the Work-men as it follows who in this Work are Companions or Partners with him by whose cost and command the Work is done Or 2. those who any way assist or encourage him in this Work and joyn with him in worshipping the Image which he maketh shall be * Psal. 97. 7. Chap. 1. 29. 42. 17 45. 16. ashamed and the work-men they are of men i They are of Mankind and therefore cannot possibly make a god Or They are of the meanest sort of Men for so the Hebrew Word Adam sometimes signifies let them all be gathered together let them stand up yet they shall fear and they shall be ashamed together k Though all combine together and stand up with all their Might to maintain the Cause of their false gods they shall be filled with Fear and Confusion when God shall plead his Cause against them 12. * Chap. 40. 19. 41. 6. Jer. 10. 3. The smith ‖ Or with an axe with the tongs both worketh in the coals and fashioneth it with hammers l First he makes the Mettal soft and pliable by putting it among burning Coals and then he taketh it out and beateth it into what form he pleaseth It must be here noted That some of these Images were made of Brass and Iron as others were of Gold and Silver Dan. 5. 4. and worketh it with the strength of his arms yea he is hungry and his strength faileth he drinketh no water and is faint m This is mentioned Either 1. as an Argument of the vanity of Idols which cannot relieve their poor Workmen when they are ready to faint away through Hunger and Thirst and Weariness Or 2. as an Evidence of their great Zeal and industry in carrying on this Work so that they forget or neglect to eat and drink when their necessities require it This I prefer 1. Because it suits best with the next foregoing Clause He worketh with the strength of his arms i. e. fervently and putting forth all his might in the Work 2. Because the Prophet in this and the next following Verses is onely describing the mechanical part or the matter of Images and the art and labour of the Work-men in making them and afterwards proceeds to the Theological consideration of the Thing and the confutation of these Practices as we shall see 13. The carpenter n He here speaks Either 1. of the same Image which is supposed to be made of Wood and then covered with some Mettal Or 2. of another sort of Images made of Wood as the former might be made of Iron It is not material which way you understand it stretcheth out his rule he marketh it with a line o He measureth and marketh that portion of Wood by his Rule and Line of which the Idol is to be made he fitteth it with planes and he marketh it out with the compass and maketh it after the figure of a man according to the beauty of a man p In the same comely Shape and Proportions which are in a Living Man whom he designs to represent as exactly as is possible that it may remain q Or sit or dwell Which implies Either 1. that it cannot stir out of its place Or 2. that when the Image is made it is set up and fixed in its appointed place in the house r Either in the Temple appointed for it Or in the dwelling House of him that made it that he and his Family might more frequently give Worship to it and might receive Protection from it as Idolaters vainly imagined 14. He heweth him down cedars and taketh the cypress and the oak s Which afford the best and most durable Timber which he ‖ Or taketh courage strengtheneth for himself among the trees of the forest t The Sence of the Words thus rendred is That he planteth and with care and diligence improveth those Trees among and above all the Trees of the Forest that he or his Posterity may thence have Materials for their Images and those things which belong to them And this Sence seems to be favoured by the following Clause wherein it is said He planteth an Ash for this very reason Or the Sence may be this Which he suffers to grow to greater strength and largeness than other Trees of the Forest that they may be better and fitter for his use Heb. And he strengthneth himself c. And he useth all his strength among the Trees of the Forest in planting such as are proper for this end in walking hither and thither to survey which is the best of them in hewing them down and in other things relating to them he planteth an ash and the rain doth nourish it 15. Then shall it be for a man to burn for he will take thereof and warm himself yea he kindleth it and baketh bread yea he maketh a god and worshippeth it he maketh it a graven image and falleth down thereto u Having related the practices of Idolaters he now discovers the vanity and folly of them that he maketh his fire and his god of the same Materials distinguished onely by the Art of Man 16. He burneth part thereof in the fire with part thereof he eateth flesh x He dresseth Flesh for his eating he rosteth rost and is satisfied yea he warmeth himself and saith Aha I am warm I have seen the fire y I have felt the warmth of it Seeing is
which the Poor would therefore sooner embrace and the Rich more likely to oppose Or 3. The Poor in Spirit unto the meek he hath sent me to bind up q Now follow several particular expressions to describe the same thing that he mentioned before more generally a Metaphor taken from Chirurgions that carefully and tenderly roll up a broken bone Hos. 6. 1. and this relates to Christs Priestly Office the broken-hearted r The heart dejected and broken with sorrow I am sent to ease their pains whose Consciences are wounded with a sense of Gods wrath to proclaim liberty to the captives s Those Captives in Babylon but principally to Satan that they shall be delivered and this appertains to Christs Kingly Office whereby he proclaims liberty from the Dominion and Bondage of sin and from the Fear and Terrour of Hell See ch 42. 7. and the opening of the prison to them that are bound t i. e. Supposing them to be in chains and fetters yet they should be delivered though in the greatest bondage the further explication of these things will be found upon Luke 4. 18. Because there are some passages expresly mentioned here 2 To proclaim u To declare as it respects the Jews that their liberty is at hand the acceptable x Viz. the happy age of Gods grace either which will be grateful and welcome news to them or acceptable to God a time wherein it pleaseth him to favour them but this must be understood of a farther extent than to Babylon and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of Gods good will in that Angelical song Luke 2. 14. On the account of those good tidings which the Angel brought v. 10. 11. called so possibly from the arbitrariness and good pleasure of God having no respect to any satisfaction from man year y Not precisely as if Christ preached but one year the mistake of some Ancients mentioned and râ—…uted by Irenaeus lib. 2. ch 38. But for time indefinitely and may include the whole time of preaching the Gospel See Rom. 10. 15. which I take to be the meaning of that now 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of Iubile which was a general release proclaimed by sound of Trumpet which relates also here to the word Proclaiming Lev. 25. 10. of the LORD and the day of vengeance z Viz. on Babylon it being necessary that where God will deliver his People he should take vengeance on their enemies but mystically and principally on the enemies of his Church and the Spiritual ones chiefly viz. Satan Sin and Death of our God to comfort all that mourn a Either by reason of their sufferings or of their sins Mat. 11. 28. Or the miseries of Sion See on ch 57. 18. 3 To appoint b Supple it Viz. Comfort or Joy or else it may refer to those Accusative cases following Beauty Oyl Garments unto them that mourn in Zion c Put by a Metonymy for the Jews q. d. among the Jews and they for the Church of God or according to the Hebrew For Zion to give unto them beauty for ashes d By ashes understand whatever is most proper for days of mourning as Sackcloth sprinkled with Ashes and these ashes which were sprinkled on their heads mixing themselves with their tears would render them of a woful Aspect which was wont to be the habit of Mourners as by Beauty whatever may be beautiful or become times of rejoycing the oyl of joy for mourning e The sense is the same with the former he calls it Oyl of joy in allusion to those anointings they were wont to use in times of joy Psal. 104. 15. and also the same with what follows viz. Gladness for heaviness gladness brings forth Praise to God and it is called a Garment in allusion to their Festival Ornaments for they had Garments appropriated to their conditions some suitable to times of rejoycing and some to times of mourning or else an allusion to comely garments and the spirit of heaviness because heaviness doth oppress and debase the Spirits It is all but an elegant description of the same thing by a three-fold Antithesis the garment of praise for the spirit of heaviness that they might be called f That is that they may be so as it is usually expressed Ch 58. 12. 60. 18. they shall be acknowledged so v. 9. trees of righteousness g He ascribes Righteousness to Trees understanding thereby Persons by a Metaphor by which he means that they shall be firm solid and well rooted being by faith engrafted into Christ and bringing sorth fruit suitable to the Soil wherein they are planted that had been as dry trees see on Isa. 56. 3. viz. the Church the Vineyard of God and the hand by which they were planted as in the next words the planting of the LORD h Planted by the holy Lord who being himself holy and righteous would plant none but such which notes also their soundness and stability an allusion to that passage in Moses his Song Exod. 15. 17. that he might be glorified i Either in that glory which he should conser upon them or that glory he may expect and receive from them that so it may be evident whose handy work it was See ch 60. 21. 4 And they shall * Chap. 58. 12. build the old wasts they shall raise up the former desolations and they shall repair the wast cities the desolations of many generations k See ch 58. 12. As it is applied to Gospel times the meaning may be that Gentilism which was as a wilderness overgrown with Briars and Thorns shall be cultivated and those Cities and Provinces of the Gentiles that lay as it were wast void of all true Religion shall now by the Ministry of the Word be edified in the true worship of God 5 And strangers l Viz. Gentiles such as are not of the natural race of the Jews but Gentile Converts Or such as shall have no more then an outward profession strangers to the true work of Grace shall stand m Ready to be at thy service a like expression ch 48. 13. and feed your flocks n The Churches with the word of God and the sons of the alien o The same with strangers or their successours shall be your plowmen and your vine-dressers p As the words describe the prosperous estate of the Jews the meaning of them is that they should be in such a flourishing and prosperous condition that without their own labour they should have all inferiour offices executed either by slaves taken in War or by Persons hired for reward which they should have Riches and Wealth enough to accomplish But as they principally relate to the spiritual State of the Church so probably by Strangers we may understand Converted Gentiles with their Successors