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
glory power stability and unchangeableness of Gods Kingdom and his kingdom ruleth over all e Over all Creatures both in Heaven and in Earth 20 Bless the LORD ye his angels f Which though glorious Creatures are but his Ministers and Messengers as the word signifies And by inviting the Angels to bless God he quickens men to the same duty as having more dependence upon God and obligation to him †Heb. mighty in strength that excel in strength g Of which see one evidence 2 Kings 19. 35. You are freed from the impotencies and infirmities of mankind that do his commandments h That live in an universal constant and perfect obedience to all Gods commands which the best of men through the infirmity of the flesh do frequently violate hearkening unto the voice of his word i That diligently wait for Gods commands or errands and execute them with all chearfulness and readiness 21 Bless ye the LORD ‖ I say all ye his hosts k Ye Angels to whom he still continues his address and whom he more particularly describes by the name of hosts a title oft given to the Angels as Gen. 32. 2. 1 Kings 22. 19. 2 Chron. 18. 18. Luk 2. 13. Revel 19. 14. in regard of their vast numbers mighty power unanimous concurrence and exquisite order In the former Verse the expression was indefinite definite and general ye his angels here it is universal and yet particular all ye his hosts He seems to apply himself to the several Orders of Angels of whom see Eph. 3. 10. Coloss. 1. 16. and to each individual Angel ye ministers l This Hebrew word is commonly used of the highest and most honourable sort of Servants of his that do his pleasure m Whose constant business and delight it is to execute the will and commands of God 22 Bless the LORD all his works in all places of his dominion n All Creatures both in Heaven and Earth according to your several capacities bless the LORD O my soul o Which thou hast special and abundant reason to do Thus he ends the Psalm with the same words wherewith he began it PSAL. CIV As the next foregoing Psalm treats of the special favours of God to his Church and People so this declares and celebrates the wonderful and gracious works of God to all Mankind in the Creation of this visible World and in the wise and powerful disposition of all things therein to mans use and comfort 1 BLess the LORD O my soul O LORD my God thou art very great a As in thy own nature and perfections so also in the glory of thy works * Psal. 93. 1. thou art clothed b Surrounded and adorned with honour and majesty c With honourable Majesty 2 Who coverest d Or adornest or clothest thy self with light e Either 1. with that light which no man can approach unto as it is called 1 Tim. 6. 16. wherewith therefore he may well be said to be covered or hid from the eyes of mortal men Or rather 2. with that first-created light Gen. 1. 3. which the Psalmist fitly puts in the first place as being the first of Gods visible works as with a garment who stretchest out the heavens like a curtain f The use whereof it hath partly in reference to that glorious Mansion of the blessed God and his holy Angels which these visible Heavens far above which it is Eph. 4. 10. do veil and cover and partly in reference to the Earth which they enclose and protect 3 * Amos 9. 6. Who layeth the beams of his Chambers in the waters g In the waters above the heavens as they are called Gen. 1. 7. Or in the Clouds as it is explained in the next Clause In which he many times resides and rides and manifests his presence who maketh the clouds his chariots * Psal. 18. 10. who walketh upon the wings of the wind h Who manageth and employeth the Clouds and Winds in his service 4 * Heb. 1. 7. Who maketh his angels spirits i i. e. Of a spiritual or incorporeal nature that they might be fitter for their employments Or who maketh his angels winds as this last word most commonly signifies i. e. Who made them like the Winds powerful and active and nimble in executing Gods pleasure Or who useth and governeth those glorious Creatures at his pleasure even as he commands the senceless Winds his ministers a flaming fire k Or like a flaming fire the note of similitude being here understood as it is Gen. 49. 9. Deut. 32. 22. Psal. 11. 1. and oft elsewhere to which he compares the Angels for their irresistible force and great agility and fervency in the execution of Gods commands Or the sence is who sometimes clotheth his Angels with subtil bodies of wind or air or of fire as he sees fit And the Angels may not unfitly be mentioned in this place amongst and in the close of those works of God which were done in the heavens of which he hath hitherto spoken v. 2 3. because they were made at the same time when the heavens were made and for the same uses and purposes and because they are commonly employed by God in managing the Clouds and Winds and Meteors to accomplish Gods designs by them But this Verse is otherwise rendred both by Jewish and some Christian Interpreters and that very agreeably to the Hebrew Text He maketh the winds his angels and the flame or flames of fire i. e. the lightning and thunder and other fiery meteors in the air his ministers He maketh use of them no less than of the holy Angels and oft-times for the same purposes and they do as certainly and readily obey all his commands as the blessed Angels themselves do This interpretation may seem most agreeable to the scope of the Psalm and to the context wherein he is speaking of the visible works of God The onely difficulty is that this seems to invalidate the allegation and argument of the Apostle who expounds it of the Angels Heb. 1. 7. But indeed it doth not for to say nothing of other solutions given by other men when the Psalmist saith that God maketh or useth the winds as his Angels c. he plainly signifies that the Angels are Gods Ministers or Servants no less than the Winds And that is sufficient to justify the Apostles argument and to prove the preeminency of Christ above the Angels which is the Apostles design in that place 5 †Heb. he 〈◊〉 founded the earth upon 〈◊〉 bases * Job 26. 7. 8 38. 4. Psal. 24. 2. 8 136. 6. Who laid the foundations of the earth l He hath founded or established the earth upon its own bases or foundations i. e. upon it self or its own weight whereby it stands as fast and unmoveable as if it were built upon the strongest foundations
them to his mother and his mother made savoury meat such as his father loved 15 And Rebekah took †Heb. 〈◊〉 goodly raiment k Either his sacerdotal garments which the eldest son wore in the administration of that office which belonged to him or rather some other suit better then ordinary of her eldest son Esau which were with her in the house and put them upon Jacob her younger son 16 And she put the skins of the Kids of the goats upon his hands and upon the smooth of his neck l Upon the two naked parts of his Body which were most likely to be discovered As for his face it is more than probable from his age which was the same with Esaus Chap. 26. 34. that nature had given him a covering like Esaus 17 And she gave the savoury meat and the bread which she had prepared into the hand of her son Jacob. 18 And he came unto his father and said My father and he said Here am I who art thou my son 19 And Jacob said unto his father I am Esau thy first-born m This cannot be excused for it was a manifest untruth and no less is all this following relation though it pleased God graciously to pardon it and notwithstanding these failings to confer the blessing promised upon Iacob I have done according as thou badest me arise I pray thee sit and eat of my venison that thy soul may bless me 20 And Isaac said unto his son How is it that thou hast found it so quickly my son And he said Because the LORD thy God brought it †Heb. before me to me 21 And Isaac said unto Jacob Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not 22 And Jacob went near unto Isaac his father and he felt him and said the voice is Jacobs voice but the hands are the â—…ands of Esau. 23 And he discerned him not n Because all his senses were not onely dulled with age and infirmity but also held by divine providence as theirs Luke 24. 16. for the bringing about his own purpose So that it is no wonder he was so grosly deceived in the whole business because his hands were hairy as his brother Esaus hands So he blessed him 24 And he said Art thou my very son Esau and he said I am 25 And he said Bring it near to me and I will eat of my sons venison that my soul may bless thee and he brought it near to him and he did eat and he brought him wine and he drank 26 And his father Isaac said unto him come near now and kiss me o Which he did either that he might more fully satisfie himself concerning the person or rather as a mark of that special favour and affection wherewith he bestowed the blessing Compare Gen. 48. 10. my son 27 And he came near and kissed him and he smelled the smell of his raiment and blessed him and said see the smell of my son is as the smell of a field which the LORD hath blessed f Which is full of odoriferous Herbs and Flowers and Fruits and Spices with some of which Esaus Garments might be perfumed in the chest where they were laid as the manner now is These garments smell not of the sheep-cotes and stables as Iacobs do but of the Fields in which Esau is conversant 28 Therefore * Heb. 1â—… 20. God give * Or will give For it is both a prayer and a prophesie thee of the dew of heaven g He mentions the dew rather then the Rain because it was of more constant use and necessity in those parts than the Rain which fell considerably but twice in a year the first being called the former and the other the latter rain And under this and the following blessings which are but temporal are comprehended all manner of blessings both spiritual temporal and eternal according to the usage of that time and state of the Church and the fatness of the earth h A fat and fruitful Land which Canaan was abounding with all sorts of pretious fruits Compare Deut. 8. 8. and 32. 13 14. and plenty of corn and wine 29 * chap. 9. 25. Let people serve thee and nations bowe down to thee be Lord over thy brethren and * chap. 49. 8. let thy mothers son bowe down to thee i How and when this was fulfilled see Gen. 25. 23. * chap. 12. 3. cursed be every one that curseth thee and blessed be he that blesseth thee 30 And it came to pass as soon as Isaac had made an end of blessing Jacob and Jacob was yet scarce gone out from the presence of Isaac his Father that Esau his Brother came in from his hunting 31 And he also had made savoury meat and brought it unto his father k That Esau did not come to his Father till the meat was dressed may be ascribed partly to his own choice that he might come with more acceptance and partly to Rebekah who could easily hinder his coming sooner by specious pretences and artifices and said unto his father let my father arise and eat of his sons venison that thy soul may bless me 32 And Isaac his father said unto him Who art thou and he said I am thy son thy first-born Esau. 33 And Isaac †Heb. trembled with a great trembling greatly trembled very exceedingly l He was filled with astonishment and horror in consideration of Iacobs fraud and the sad disappointment and great Misery of his beloved Esau and his own rashness and folly in suffering his fond affection towards him to carry him headlong into an opposition to the Divine Oracle Gen. 25. 23. which now came to his remembrance as appears by his ratification of Iacobs blessing and said Who where is he m A short speech proceeding from a discomposed mind that hath †Heb. hunted taken venison and brought it me and I have eaten of all before thou camest and have blessed him yea and he shall be blessed n This blessing though otherwise intended by me and pronounced upon a mistake of the person shall and must rest upon the head of Iacob and I neither can nor dare undertake to revoke and contradict Gods appointment which now I more fully discern and in which both thou and I and all men must fully acquiesce And now Isaac fixeth the blessing upon Iacob by faith as it is expressed Heb. 11. 20. which before through misguided Fancy and Affection he intended for Esau. 34 And when Esau heard the words of his father * Heb. 12. 17. he cried with a great and exceeding bitter cry o Not for any sence of his former sin in despising his Birth-right but for grief at his great loss therein because God would not suffer him to be perjur'd in keeping that Birthright-blessing which he had sold and sworn away
remembrance of his brethrens rejection of him when he was a great man at Court took away all probability of prevailing with them to follow him much more of prevailing with Pharaoh to let them go Thus Moses falls into that distemper to which most men are prone of measuring God by himself and by the probabilities or improbabilities of second causes that I should go unto Pharaoh and that I should bring forth the children of Israel out of Egypt 12 And he said Certainly I will be with thee and this shall be a token unto thee u Either 1. this vision or 2. the fulfilling of this promise that I will be with thee by signs and wonders and a strong hand or rather 3. this which here follows that he and Israel should serve God there Signs indeed are commonly given from things past or present but sometimes from things to come as here and 1 Sam. 2. 34. Isa. 7. 13. 14. and 9. 6. c. Quest. How could Moses be confirmed in his present calling and work by a thing yet to come Aâ—…s Such signs if they were single and the onely evidences of a mans calling might leave some ground for suspicion but when they are accompanied with other signs as it is here and in the other places produced they are of great use for the corroboration of a mans faith Moses was otherwise assured of the presence and power and faithfulness of that God who spake to him and was to expect more assurances that God would be with him to help him in and carry him through his work And as an evidence that this work of bringing Israel out of Egypt should be compleated he gives him a promise that he should serve God in that place which promise coming from God he knew to be as infallibly certain as if it were already come to pass and therefore this was an apt mean to strengthen his faith in his present undertaking that I have sent thee When thou hast brought forth the people out of Egypt ye shall serve God upon this mountain 13 And Moses said unto God Behold when I come unto the children of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his Name a Since I must go to them in thy name and thou hast variety of names and glorious titles and some of them are ascribed to Idols not only by the Egyptians but by too many of thâ—… own people what name shall I use whereby both thou maist be distinguished from false Gods and thy people may be encouraged to expect deliverance from thee what shall I say unto them 14 And God said unto Moses I AM THAT I AM y A most comprehensive and significant name and most proper for the present occasion It notes 1. the reality of his being whereas Idols arâ—… nothings 1 Cor. 8. 4. all their diâ—…inity is onely in the fancies and opinions of men 2. the necessariness eternity and unchangeableness of his being whereas all other beings once were not and if he please they shall be no more and all their being was derived from him and wholly depends upon him and he onely is by and from himself 3. the constancy and certainty of his nature and will and word The sence is I am the same that ever I was the same who made the promises to Abraham c. and am now come to perform them who as I can do what I please so I will do what I have said Heb. I â—…hall bâ—… what I shall be He useth the future tense either 1. because that tense in the use of the Hebrew tongue comprehends all times past present and to come to signify that all times are alike to God and all are present to him and therefore what is here I shall be is rendred I am by Christ Ioâ—… 8. 58. See Psal. 90. 4. 2 Pet. 3. 8. or 2. to intimate though darkly according to that state and age of the Church the mystery of Christs incarnation I shall be what I shall 〈◊〉 i. e. God-man and I who now come in an invisible though glorious manner to deliver you from this temporal bondage shall in dâ—…e time come visibly and by incarnation to save you and all my people from a far worse slavery and misery 〈◊〉 from your sins and from wrath to come Of this name of God see Rev. 1. 4 8. and 16. 5. And he said Thus shalt thou say unto the children of Israel I AM †Heb. 〈◊〉 a word of the same root and signification with I am See Exod. 6. 3. This he addes because God was best known to the 〈◊〉 by that name and to shew that though he had given himself a new name yet he was the same God hath sent me unto * chap 6. 3. 2 Cor. 1. 20. Heb. 13. 8. Rev. â—… â—… you 15 And God said moreover unto Moses Thus shalt thou say unto the children of Israel The LORD God of your fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you this is my Name for ever and this is my memorial z By which I will be remembred owned and served by my people and distinguished from all others See Psal. 〈◊〉 12. and 105. 13. unto all generations 16 Go and * chap. 4. 29. gather the Elders a Either by age or rather by Office and authority For though they were all sâ—…ayes to the Egyptians yet among themselves they retained some order and government and haâ—… doubtless some whom they owned as their Teachers and rulers as heads of Tribes and â—…milies c. of Israel together and say unto them The LORD God of your fathers the God of Abraham of Isaac and of Jacob appeared unto me saying I have surely visited you and seen that which is done to you in Egypt 17 And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites unto a land flowing with milk and hony 18 And * chap. 4. 31. they shall hearken to thy voice and thou shalt come thou and the elders of Israel unto the King of Egypt and you shall say unto him The LORD * chap. 5. 3 God of the Hebrews hath met with us b Hath appeared to us expressing his displeasure for our neglect of him and his will that we should do what follows and now let us go we beseech thee three days journey c To Sinai which going the nearest way was no further from Egypt for here God had declared he would be served ver 12. Quest. Was not this deceitfully and uniusâ—…ly spoken when they intended to go quite away from him Aâ—… No for 1. Pharaoh had no just right and title to them to keep them in bondage seeing they came thither onely to sojourn for
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
the Iews should have less charity in it than the law of nature given to the Gentiles ox or his sheep go astray and hide thy self from them b i. e. Dissemble or pretend that thou dost not see them or neglect and pass them by as if thou hadst not seen them thou shalt in any case bring them again unto thy brother 2 And if thy brother be not nigh unto thee c Which may make the duty more troublesome or chargeable or if thou know him not d Which implies that if they did know the owner they should restore it to him then thou shalt bring it unto thine own house e To be used like thine own Cattel and it shall be with thee until thy brother seek after it and thou shalt restore it to him again f The owner as it may be presumed paying the charges 3 In like manner shalt thou do with his ass and so shalt thou do with his raiment and with all lost things of thy brothers which he hath lost and thou hast found shalt thou do likewise thou mayest not hide thy self g i. e. Dissemble that thou hast found it Or hide it i. e. conceal the thing lost 4 Thou shalt not see thy brothers ass or his ox fall down by the way and hide thy self from them thou shalt surely help him h i. e. Thy Brother the owner Compare Exod. 23. 5. to lift them up again 5 The woman shall not wear that which pertaineth unto a man neither shall a man put on a womans garment i To wit ordinarily or unnecessarily for in some cases this may be lawful as to make an escape for ones life Now this is forbidden partly for decency sake that men might not confound nor seem to confound those 〈◊〉 which God hath distinguished that all appearance of evil might be avoided such change of garments carrying a manifest umbrage or sign of softness and effeminacy in the man of arrogance and impudency in the woman of lightness and petulancy in both and partly to cut off all suspicions and occasions of evil which this practice opens a wide door unto for all that do so are abomination unto the LORD thy God 6 If a birds nest chance to be before thee in the way in any tree or on the ground whether they be young ones or eggs and the dam sitting upon the young or upon the eggs thou shalt not take the dam with the young 7 But thou shalt in any wise let the dam go k Partly for the Birds sake which suffered enough by the loss of its young for God would not have cruelty exercised towards the brute Creatures and partly for mens sake to restrain their greediness and covetousness that they should not monopolize all to themselves but might leave the hopes of a future seed for others and take the young to thee that it may be well with thee and that thou mayest prolong thy dayes 8 When thou buildest a new house then thou shalt make a battlement l i. e. A fence or breastwork because the roofs of their houses were made flat or plain that men might walk on them See Iudg. 16. 27. 1 Sam. 9. 25. 2 Sam. 11. 2. Neh. 8. 16. Mat. 10. 27. for thy roof that thou bring not blood m i. e. The guilt of blood by a mans fall from the top of thy house through thy neglect of this necessary provision upon thine house if any man fall from thence 9 * Lev. 〈◊〉 Thou shalt not sow thy vineyard with divers seeds n Either 1. With divers kinds of seeds mixed and sowed together between the rows of Vines in thy Vineyard which was forbidden to be done in the Field Levit. 19. 19. and here in the Vineyard Or 2. With any kind of seed differing from that of the Vine which would produce either Herbs or Corn or Fruit-bearing-Trees whose Fruit might be mingled with the Fruit of the Vines Now this and the two following precepts though in themselves small and trivial are given according to that time and state of the Church for documents or instructions in greater matters and particularly to commend to them simplicity and sincerity in all their carriages towards God and Men and to forbid all mixture of their Inventions with Gods Institutions in Doctrine or Worship lest the †Heâ—… 〈◊〉 〈◊〉 〈◊〉 fruit of thy seed o Heb. The fulness of thy seed i. e. that seed when it is ripe and full See Exod. 22. 29. Numb 18. 27. which thou hast sown and the fruit of thy vineyard be defiled p Either 1 Naturally corrupted or marred whilest one seed draws away the fat and nourishment of the Earth from the other and so both are starved and spoiled Or rather 2. Legally and Morally as being prohibited by Gods Law and thereby made unclean as on the contrary things are sanctifyed by Gods word allowing and approving them 1 Tim. 4. 5. Heb. be sanctified or be as a sanctified thing by an Ellipsis of the particle as i. e. unlawful for the owners use as things sanctified were Or sanctifying is put for polluting by a figure called Euphemismus which is frequent in Scripture as when blessing is put for â—…rsing as Iob 2. 9. and in other Authors as when they use sacred for execrable 10 Thou shalt not plow with an ox and an ass together q Either 1. Because the one was a clean beast the other unclean whereby God would teach men to avoid polluting themselves by the touch of unclean persons or things 2 Cor. 6. 14. Or 2. Because of their unequal strength whereby the weaker the ass would be oppressed and over-wrought Or 3. For mystical reasons of which see on v. 8. and Levit. 19. 19. 11 * 〈◊〉 Thou shalt not wear a garment of divers sorts as of woolen and linnen together 12 Thou shalt make thee * 〈◊〉 fringes r Or Laces or Strings partly to bring the commands of God to their remembrance as it is expressed Numb 15. 38. and partly as a publick profession of their Nation and Religion whereby they might be discerned and distinguished from strangers that so they might be more circumspect to behave themselves as became the people of God and that they should not be ashamed to own their God and Religion before all the World upon the four †Hâ—… 〈◊〉 quarters of thy vesture wherewith thou coverest thy self s These words are either restrictive to the upper Garment wherewith the rest were covered or argumentative why they should use these things because herewith they might possibly fasten their Garments and prevent the uncovering themselves as might easily happen when they wore no breeches but onely loose Garments 13 If any man take a wife and go in unto her t i. e. Hath had carnal knowledge of her and hate her 14 And give occasions of speech u Heb. of words i. e. of
according to the Rules of Gods Law 4 Arise for this matter belongeth unto thee l Because thou hast both skill to manage it and Authority both from God and from the Persian King to do it we also will be with thee be of good courage and do it 5 Then arose Ezra and made the chief priests the Levites and all Israel to swear that they should do according to this word And they sware 6 Then Ezra rose up before the house of God and went into the chamber m That he with the Princes and Elders as it follows v. 8. might consult about the Execution of their resolution of Johanan the son of Eliashib and when he came thither he did eat no bread nor drink water for he mourned because of the transgression of them that had been carried away 7 And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity that they should gather themselves together unto Jerusalem 8 And that whosoever would not come within three days according to the counsel of the princes and the elders all his substance should be †Heb. devoted forfeited and himself separated from the congregation n Either by Banishment Or rather by Excommunication from the Church and People and House and publick Worship of God of those that had been carried away 9 Then all the men of Judah and Benjamin o Not only of these two Tribes as appears from the following Catalogue where there are Priests and Levites but all the Isralites v. 25. who are thus described partly because the greatest part of them were of these Tribes though others were mixed with them and partly because they all now dwelt in that Land which formerly was appropriated to those Tribes gathered themselves together unto Jerusalem within three days it was the ninth month on the twentieth day of the month and all the people sat in the street of the house of God p In that street of the City which was next to the Temple and within the view of it that so they might be as in Gods presence whereby they might be awed to a more faithful and vigorous prosecution of their work And this place they might chuse rather than the Court of the People because they thought it might be polluted by the delinquents who were all to come thither trembling because of this matter and for †Heb. the showers the great rain q Which they took for a token of Gods displeasure amongst them 10 And Ezra the priest stood up and said unto them Ye have transgressed and †Heb. have caused to dwell or have brought back have taken strange wives to encrease the trespass of Israel 11 Now therefore make confession unto the LORD God of your fathers and do his pleasure r You have sinfully pleased your selves now please God by your Obedience to his command and separate your selves from the people of the land and from the strange wives 12 Then all the congregation answered and said with a loud voice As thou hast said so must we do 13 But the people are many and it is a time of much rain and we are not able to stand without neither is this a work of one day or two for ‖ Or we have greatly offended in this thing we are many that have transgressed in this thing 14 Let now our rulers of all the congregation stand s Let the great Council called the Sanhedrim be settled and meet to judge and determine of all particular causes and let all them which have taken strange wives t To wit of these heathen Nations such as were not proselyted to the Jewish Religion before their Marriage or since revolted from it in our cities come at appointed times and with them the elders of every city and the Judges thereof u Who are best able to inform the great council of the quality of the persons and of all matters of Fact and Circumstances until the fierce wrath of our God ‖ Or till this matter be dispatched for this matter be turned from us x i. e. Until the thing be done and Gods Wrath thereby removed 15 Only Jonathan the son of Asahel and Jahaziah the son of Tikvah †Heb. stood or were appointed over were employed about this matter y To wit to take due care that the business should be executed in the manner proposed that the Officers and Delinquents of every City should come successively in convenient time and order as these should appoint and to take and keep an exact account of the whole transaction and of the names of the Cities and Persons whose causes were dispatched and to give notice to others â—…o come in their turns and to prepare the business for the hearing of the Judges And these two were Priests as their Coadjutors or helpers were Levites that so they might inform the persons concerned if any matter of doubt did arise and Meshullam and Shabbethai the Levite helped them 16 And the children of the captivity did so and Ezra the priest with certain chief of the fathers after the house of their fathers and all of them by their names were separated z i. e. Sequestred themselves from all other business and gave themselves wholly to this and sate down in the first day of the tenth month to examine the matter 17 And they made an end with all the men that had taken strange wives by the first day of the first month 18 And among the sons of the priests there were found that had taken strange wives namely of the sons of Jeshua the son of Jozadak and his brethren Maasejah and Eliezer and Jarib and Gedahah 19 And they gave their hand a i. e. They covenanted or swore by giving their hand which was the usual gesture in those cases Of which see Levit. 6. 2. Ezek. 17. 18. that they would put away their wives and being guilty they offered a ram of the flock for their trespass 20 And of the sons of Immer Hanani and Zebadiah 21 And of the sons of Harim Maasejah and Elijah and Shemajah and Jehiel and Uzziah 22 And of the sons of Pashur Elioenai Maasejah Ishmael Nethaneel Jozabad and Elasah 23 Also of the Levites Jozabad and Shimei and Kelajah the same is Kelita Pethahiah Judah and Eliezer 24 Of the singers also Eliashib and of the porters Shallum and Telem and Uri 25 Moreover of Israel b i. e. Of the people of Israel distinguished from the Priests and the Levites hitherto named who before were called Iudah and Benjamin v. 9. where see the notes of the sons of Parosh Ramiah and Jeziah and Malchia and Miamin and Eleazar and Malchijah and Benajah 26 And of the sons of Elam Mattaniah Zechariah and Jehiel and Abdi and Jeremoth and Eliah 27 And of the sons of Zattu Elioenai Eliashib Mattaniah and Jeremoth and Zabad and Aziza 28 Of the sons also of
h His strength is guided by Wisdom and therefore cannot be imployed to do any thing unbecoming God or unjust to his Creatures for either of these is folly Or in strength or vertue of heart for the and is not in the Hebrew So the sense is He is truly magnanimous of a great and generous mind or heart and therefore not unrighteous for all injustice proceeds from littleness or weakness of Heart Truly great Souls scorn unjust actions 6. He preserveth not the life of the wicked i To wit for ever but will in his due time forsake them and give them up to the Destroyer Or he doth not or will not preserve is put for he will certainly and dreadfully destroy by the Figure called Mâ—…iosis used Prov. 17. 21. and oft elsewhere but giveth right to the ‖ Or afflicted poor k He doth uphold and he will certainly in his time deliver his poor oppressed Ones from all their Oppressours 7. * Psal. 33. 18. 34. 15. He withdraweth not his eyes from the righteous l He never ceaseth to care for and watch over them no not when they are afflicted or persecuted when he may seem to neglect them but with Kings are they on the Throne m Though they may be oppressed for a time yet oft-times he not only delivers them but also raiseth them to the highest Honour and Happiness in this life compare 1 Sam. 2. 8. Psal. 113. 7 8. yea he doth establish them for ever n Their selicity is more stable and permanent than that of the wicked and they are exalted o Having mentioned the cause that God did establish them he now mentions the effect that 〈◊〉 are or continue to be exalted they are not cast down from their Dignity as the wicked commonly are 8. And * Psal. 107. 10. if they be bound in fetters p If through the vicissitude of Worldly affairs and the righteous judgment of God upon them for their sins they be brought from their Throne into a Prison as sometimes hath been done and be holden in cords of affliction 9. Then he sheweth them their work q i. e. Their evil works as the next Clause explains and limits it By these afflictions he brings them to a sight of their sins and to repentance which is the way and means of their recovery and their transgressions that they have exceeded r That they have greatly sinned by abusing their Power and Prosperity which even good men are too prone to do 10. * Chap. 33. 16. He openeth also their ear s i. e. He enableth and enclineth them to hearken to what God speaks by the rod who would not hear in the time of their Prosperity like them Jer. 22. 21. to discipline t Or to instruction i. e. to receive instruction or to chastening i. e. to hear the rod and who hath appointed it as is said Mich. 6. 9. and commandeth u Either by his Word oâ—… Spirit accompanying the affliction and discovering the mind and will of God in this dispensation that they return from iniquity x Which is the chief cause of their Calamity 11. If they obey y God's admonition and command and serve him they shall * Chap. 21. 13. spend their days in prosperity z They shall be restored to their former Prosperity and shall live and die in it This he speaks according to the Tenour of God's promises especially in the Old Testament-state of the Church and according to the common course and method of Gods Providence which Elihu and other good men had observed and their years in pleasures a Abounding in worldly comforts and being enabled by God to rejoyce in them which is God's gift Eccles. 3. 13. and delighting themselves in God's love and favour to them 12. But if they b The righteous spoken of v. 7. opposed to the Hypocrites here following v. 13. for even good men may sometimes be disobe dient to Divine admonitions and may suffer deeply yea even death it self for their folly see 1 Cor. 11. 30. obey not †Heb. they shall â—…ass away by the Sword Chap. 33. 18. they shall perish by the Sword and they shall dye without knowledge c In or for their ignorance or inadvertency or folly Or because they are without knowledge because they are foolish or brutish and will not learn the Lessons which God so plainly teacheth them 13. But the hypocriteâ—… 〈◊〉 heart d Such as are truely void of that Piety which they profess Whereby he either secretly insinuates that Iob was such an one or gives him this occasion to search himself whether he were not so or rather admonisheth him not to carry himself like such an one as he had hitherto done and for which he reproved him Chap. 34. 8. * Rom. 2. 5. heap up wrath e i. e. By their impious and obslinate carriage in all conditions they treasure up God's wrath against themselves they cry not f Unto God for help They live in the gross neglect of God and of Prayer when he bindeth them g To wit with the cords of affliction expressed v. 8. which is mentioned as an aggravation of their wickedness because even wicked men if not proâ—…igately bad will seek God in a time of affliction Hosea 5. 15. Withal he secretly reflects upon Job as one that 〈◊〉 himself like a wicked Man because though he cried out of God in way of complaint yet he did not cry unto him by humble supplication 14. * Ch 15. 32 22 16. Psal. 55. 23. †Heb. 〈◊〉 Soul 〈◊〉 They die in youth h They provoke God to cut them off before their time Heb. Their Soul i. e. they themselves shall die in 〈◊〉 and their liâ—…e is i Or rather life shall die or be extinct which Verb is understood out of the former Clause after the manner of the Hebrews among the ‖ Or 〈◊〉 unclean k Or the filthy or Wâ—…oremongers or Sodomites to whose destruction which happened not long before this time he may seem to allude The sence is They shall die by some dreadful and exemplary stroke of Divine vengeance 15. He delivereth the ‖ Or 〈◊〉 poor in his affliction and openeth their ears l i. e. Causeth them to hear and understand and do the will of God hearing being oft put for obeying And this latter Clause seems to be added to intimate that he will not deliver all afflicted Persons but onely those whose Ears he openeth to receive his Counsels in oppression m i. e. â—…n the time of their oppression Or by oppression or tribulation as the means of opening their Ears and Hearts 16. Even so would he n If thou hadst opened thine Ear to God's counsels and humbled thy self under his correcting hand and sued to God for Mercy have removed thee o As this
the City of David 2. Sam. 5. 7 9. and made it the head of his Kingdom But in a more large and improper sence it is frequently put for the City Ierusalem Psal. 48. 12. 87. 2 110. 2. and for the Temple of Ierusalem Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. which was built upon the hill of Moriah which was either a part of mount Sion or another hill adjoyning to it and for the Church of the Iews Psal. 65. 1. 69. 36. 97. 8. and for the Christian Church Heb. 12. 22. Revel 14. 1. And by these things it is plain why Sion is here called Gods holy Hill 7. I will declare z Or publish that all people concerned may take notice of 〈◊〉 and submit to it upon their peril Publication or promulgation is essential to all laws or statutes ‖ Or 〈◊〉 â—… deâ—… the decree a Or concerning the 〈◊〉 i. e. the will or pleasure and appointment of God concerning my advancement into the throne and the submission and obedience which the people here following shall yield to me the LORD hath said unto me * Act. 1â—… 33. Heb. 1. 5. Thou art my son b Which though it may in some sort be said to or of Dâ—…id who was in some respects the son of God and begotten by him as all believers are Iohn 1. 12. 1. Iohn 3. 9. Iâ—…m 1. 18. yet much more truly and properly belongs to Christ who is commonly known by this title both in the old and new Testament as Prov. 30. 4. Hose 11. 1. Mat. 2. 15. and 3. 17. and 4. 3. 6. and oft elsewhere and to whom this title is expresly appropriated by the holy Ghost who is the best interpreter of his own words Act. 13. 33. Heb. 1. 5. and 5. 5. and to whom alone the following Passages belong this day have I begotten thee c This is also applied by some to David and so this day is the day of his inauguration when he might be said to be begotten by God inasmuch as he was then raised and delivered from all his troubles and calamities which were a kind of death and brought forth and advanced to a new kind of life of royal state and dignity and so this was the birth-day tho not of his Person yet of his Kingdom as the Roman Emperors celebrated a double birth-day first the Emperor when he was born and then the Empires when he was advanced to the Empire But this is but a lean and far-fetched and doubtful Sence and therefore not to be allowed by the laws of Interpretation when the words may be properly understood concerning Christ. And so this may be understood either 1. Of his eternal generation This day from all eternity which is well described by this day because in Eternity there is no succession no yesterday no to morrow but it is all as one continued day or moment without change or flux upon which account one day is said to be with the Lord as long as a thousand years and a thousand years as short as one day 2 Pet. 3. 8. or rather 2. Of the manifestation of Christ's eternal Son-ship in time which was done partly in his birth and life when his being the son of God was demonstrated by the Testimony of the Angel Luke 1. 32. and of God the father Mat. 3. 17 and 17. 5. and by his own words and works but principally in his Resurrection which seems to be here mainly intended of which day this very place is expounded Acts 13. 33. When Christ was in a most solemn manner declared to be the son of God with Power Rom. 1. 4. And this day or time Christ might very well be said to be begotten by God the Father partly because the Resurrection from the dead is in Scripture called a regeneration or second birth Mat. 19. 28. as well it may being a restitution of that very being which mâ—…n received by his first birth and that by the peculiar and mighty power of God partly because in this respect Christ is called the first-begotten of the dead Revel 1. 5. and partly because of that common observation That things are oft said to be done in Scripture when they are only declared or manifested to be done of which see Instances Gen. 41. 13. Ier. 1. 10. Ezek. 43. 3. and elsewhere 8. * Psal. â—…2 8. Ask of me d Claim or demand it of me as thy right by my promise and thy birth and purchase and I shall give thee the Heathen for thine inheritance e To be possessed and enjoyed by thee in a manner of an Inheritance to wit constantly surely and perpetually and the uttermost parts of the earth f Either 1. the whole land of Canaan from one end of it to the other as this Phrase is used Psal. 61. 2. and 72. 8. which is but a very narrow sence and that was but a very small Kingdom and no way agreeable to those magnificent expressions here used Or rather the whole world not only the Jewish Nation but the Gentiles also as this phrase is almost universally used in the old Testament as Psal. 19. 4 and 22. 28. and 46. 10. and 65. 5. Isa. 40. 28 and 45. 22 c. And so these words declare the great amplitude of the Kingdom of the Messiah for thy Possession 9. * Rev. 2. 27. 19. 15. Thou shalt break them g i. e. Those people that will not quieâ—…ly submit to thee shall be crushed and destroyed by thee with a rod of Iron h With thy mighty power which they shall never be able to resist thou shalt dash them in pieces like a potters vessel 10. Be wise i Understand your true interest now k Whilest you have time and space for repentance and submission therefore O ye kings l You and your people But he speaks of and to Kings only partly because they most needed he admonition as presuming upon their own power and greatness and thinking it below them to submit to him partly because their authority and example could do much with their people and parâ—… to 〈◊〉 〈◊〉 greatness of thiâ—… Monâ—…rch and 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 Lord of Lords be instructed ye judges m Or 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 Kings in the former branch of the earth 11. Serve the LORD with 〈◊〉 n i. e. with reverence and an awful sence of his great and glorious Majesty as very careful and diligent to 〈◊〉 〈◊〉 and affraid to offend him and rejoyce o Do not 〈◊〉 his yoke 〈◊〉 dishonour and grievance but know that it is a greater 〈◊〉 and happiness to be the subjects of this King than to 〈◊〉 Emperors of the greatest Empire and accordingly rejoyce in it and bless God for this inestimâ—…ble grace and benefit with trembling p This is added to express the quality of this joy to which he calls them and to distinguish
cannot agree to David's time wherein there was no such Captivity of the people but only a Civil war and mutual slaughter which is quite another thing nor to the time of Israel's return from Babylon when there was no such return of all Israel but only of Iudah and Benjamin and some few of the other Tribes and the joy which the returning Isroelites then had was but low and mixed with many Fears and Dangers and Reproaches as we see in the Books of Ezra and Nehemiah And therefore they must belong to the times of the Messias by whom this Promise was fulfilled to the true Israel of God who were brought back from that most real and dreadful though spiritual Captivity of sin and Satan as is declared Luk. 4. 18. Eph. 4. 8. and shall be litterally accomplished to the natural seed of Iacob or Israel according to the Expectation and belief of all the Jews in their several Ages and of most Christian Writers when the LORD bringeth back the captivity of his people †i. e. His Captive people Captivity being oft put for Captives as Deut. 21. 10. and 30. 3. Psal. 126. 1. 4. Or his people from Captivity of which see the former Note Jacob * i. e. The seed or Children of Iacob as Aaron is named for his Sons 1 Chron. 12. 27. and 27. 17. and David for his Sons and the like shall rejoyce and Israel shall be glad PSAL. XV. The ARGUMENT The occasion and time of Composing this Psalm is uncertain but the Scope of it is plain which is to give the Character of an holy and happy Man and to describe the way to true Blessedness Wherein this is observable that he is wholly silent as to the Ceremonial or Ritual Observations of the Law not that he doth disown them or allow the neglect of them as is manifest from David's constant Practice and from many other passages but that he might undeceive the Hypocritical Israelites who laid too great a stress upon those things as if the diligent performance thereof would excuse their wicked Lives which Error almost all the Prophets do observe and Condemn in them and that he might inform the Church of that and all succeeding Ages that the substance of Religion did consist in the Practice of true Holiness and Righteousness A Psalm of David 1. LORD a O thou who art the soveraign Lord of this holy Hill and Tabernacle to whom it belongs to give Laws to it and to admit or reject Persons as thou seest fit I beg of thee the resolution of this important question And he proposeth this question to God that the Answer coming from him may have the greater Authority and influence upon mens Consciences who shall †Heb. sojourn abide b Heb. sojourn to wit so as to dwell as it is explained in the next clause Unless this clause be meant of sojourning in the Church here and the next of dwelling in Heaven hereafter Who shall enter thither and abide there with thy good leave and liking in thy â—… Psal. 24. 3. 〈◊〉 tabernacle c i. e. In thy Church either 1. Militant Who is a true and will be a persevering Member of this Church Or 2. Triumphant or in Heaven which is called the true Tabernacle not made with mans â—…ands Heb. 8. 2. and 9. 11. Revel 21. 3. who shall dwell in thy holy hill d To wit of Zion so called Psal 2. 6. which is oft put for the Church and for Heaven Who shall so dwell in thy Church here as to dwell with thee for ever hereafter in Heaven 2. * Isa. 33. 15 He that walketh uprightly e Or presently or sincerely without guile or Hypocrisie Loving Worshiping and serving God and loving his Neighbour not in word and shew only but in truth and reality and this constantly and in the whole course of his Life as walking implies and worketh righteousness f Maketh it his work and business to do justly i. e. to give to every one his due first to God and then to men for the words are general and not restrained to either and speaketh the truth ‖ Or with in his heart g His words and professions to God and men agree with and proceed from the thoughts and purposes of his Heart 3. He that back-biteth not with his tongue h He doth not take away or diminish his Neighbours good name either by denying him his due praises or by laying any thing to his Charge falsely or without sufficient cause and Evidence nor doeth evil i i. e. Any hurt or injury to his neighbour k i. e. To any man as is evident 1. from the Nature of this precept which reacheth to all it being plain and certain that both by Laws of Nature and of Moses it was not lawful to do evil to any man except where God the Soveraign commanded it as he did to the Canaanites and Amalekites 2. From the Scripture usage of this word Neighbour which frequently signifies every man though a stranger or an heathen as appears from Gen. 29. 4. Exod. 20. 16 17. Levit. 18. 20. and 19. 15 c. Prov. 25. 8 9. Luk. 10. 29 c. Mat. 5. 43 44. And he useth this word Neighbour because he who is strictly so is most within our reach and most liable to the injuries which one man doth to another nor ‖ Or receiveth Or endureth Exod. 23. 1. taketh up l To wit into his Lips or Mouth which is understood here as also Exod. 20. 7. Iob 4. 2. and fully expressed Psal. 16. 4. and 50. 16. i. e. Doth not raise it though that may seem to be included in the first Clause that Back-biteth not Or doth not spread and propagate it which men are too prone and ready to do and which makes that a publick which before was but a private injury and mischief Or nor taketh or receiveth i. e. Entertaineth it cheerfully and greedily as men usually do such things and easily believeth it without sufficient reason See Exod. 23. 1. Levit. 19. 1â—… Or nor beareth or endureth as this phrase signifies Psal. 69. 7. Ezek. 36. 15. He doth not suffer another to defame him without some rebuke or signification of his dislike Prov. 25. 23. a reproach against his neighbour 4. In whose eyes m i. e. In whose Judgment and Estimation a vile person n i. e. One who deserves Contempt an ungodly or wicked Man as appears from the next clause where he that feareth God is opposed to him is contemned o Or despised notwithstanding all his Wealth and Glory and Greatness He doth not admire his Person nor envy his Condition nor court him with flatteries nor value his Company and Conversation nor approve of or comply with his Courses but he thinks meanly of him he judgeth him a most miserable man and a great object of Pity he abhors his wicked practices and labours to
a Let his Excellency discovered in his works be the Matter of your joy and praise O ye righteous for * â—…sal 147. 1. praise is comely for the upright b It well becomes them to Exercise themselves in this work of praising and blessing of God Partly because they have such singular and abundant Obligations and Occasions to do so and Partly because they will praise God worthily and Heartily and with due Reverence and Thankfulness as God requires and deserves to be praised whereas ungodly men do indeed disparage and 〈◊〉 the Holy Name of God while they 〈◊〉 to praâ—… and therefore God rejects their Praâ—…s and Prayers See 〈◊〉 5â—… 16. and 109. 7. Prov. 28. 9. 2. Praise the LORD with harp sing unto him with the psaltery and * Psal 92. 3. an instrument of ten strings c He mentions these Instruments because they were used in the publick Worship and Praises of God in the Tabernacle 3. * Psal. 96. 1. 〈◊〉 1. 149. 1. 〈◊〉 â—…2 10. Sing unto him a new song d Either 1. Newly Composed As God gives you 〈◊〉 occasions so do not you content your selves with the olâ—… Songs or Psalms made by the holy Men of God but make New ones suited to the occasions But neither had all the Rigâ—…ous to whom he speaks v. 1. the Gift of Composing Songs nor was it of any Necessity or Importance that they should make new Songs to praise God at least for the Works here mentioned when there were so many made by David and other Holy Prophets for the use of God's Church and People when they had any such occasion Or 2. Renewed or repeated or sung again in which Sence Iob saith his Gâ—…y was Nâ—…w or fresh in him Iâ—…b 29 20. i. e. Renewed or continued from Day to Day and the Command of Love is called New Iob. 13. 34. because it was renewed and re-inforced by Christ. So this Song is here called Nâ—…w not so much from the Matter as from the singing of it because it was sung afresh or again play skilfully with a loud noise 4. For the word of the LORD is right e All God's Counsels and Commands either contained in the Scriptures Or given forth in his Providence for the Government of the World are wise and Just and Good without deceit or defect and all his works are done in truth f i. e. All his works of Providence agree with his Word and are no other then the accomplishment of his Promises or Threatnings or other Declarations of his Mind and Will in his Word although sometimes for a season they may seem contrary to it 5. * Psal. 4â—… 7. He loveth righteousness and judgment g i. e. Just judgment by a Figure called Hendyadis as Ier. 22. 3. Or Iustice relates to the Sentence and Iudgment to the Execution of it He not onely doth Justice to all men as was implied v. 6. but which is more he Loves it and Delights in it * Psal 119. 64. the earth is full of the ‖ Or mercy goodness of the LORD h He not onely doth no man wrong but he is very kind and merciful to all Men in the World to whom he gives many Favours and Invitations to his Love and Service See Mat. 5. 45. Act. 14 17. Rom. 1. 20 21. 6. * Gen. 1. 6 7. Heb. 11. 3. 2. Pet. 3. 5. By the word of the LORD i Either 1. By the Hypostatical word Christ who is oft called God's Word even by the Chaldee Paraphrast as also Iohn 1. v. 1 2 3. where he is said to be that â—…rd by whom all things were made So that which is here spoken more darkly and doubtedly according to that state of the Church is more clearly declared in the New Testament Or 2. By his Will or Command as this very Phrase is here used v. 4. and as it seems to be explained v. 9. And so it hath a great Emphasis in it that God made this admirable structure of the Heavens and all its glorious Stars not with great pains and time and help of many Artists and Instruments as men do far meaner Works but with one single Word which is much to the Glory of the Creator were the heavens made and all the host of them k The Angels Or the Stars See on Gen. 2. 1. * Job 26. 13. by the breath of his mouth l Either 1. By the Holy Ghost so called Iob 33. 4. And so here are all the Persons of the Trinity Iâ—…hovah the Father and the Word and the Spirit to each of which this Work of Creation is elsewhere ascribed as was noted on Gen. 1. 26. Or 2. By his Word as it was expressed in the last Clause which is so called Isa. 11. 4. 2. Tâ—…s 2. 8. 7. * Gen. 1. â—… 〈◊〉 26. 1â—… 〈◊〉 â—…8 8. He gathereth m Or gathered For he speaks of the first Creation when this was done Gen. 1. the waters of the sea together * Psal. 78. 1â—… as an heap o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit he layeth up the depths in store houses o Either in the Clouds or in the Bowels of the Earth Whence he can draw them forth when he sees fit n By which Expression he brings to our Minds this great work of God that the Sea which is lighter and higher than Earth is yet Confined within its Bounds that it might not overâ—…ow the Earth 8. Let all the earth p All the people of the Earth as the next Clause expounds this not only Iews but Gentiles who equally enjoy the Benefit of this great and glorious work of God fear the LORD let all the inhabitants of the world stand in awe of him 9. For * Psal. 148. 5. he spake and it q The work here mentioned v. 6 7. Or stood forth as a Servant at his Masters Command Or was or did exist was done he commanded and it stood fast r. 10. * Isa. 19. 3. The LORD †Heb. 〈◊〉 〈◊〉 bringeth the counsel of the heathen s Or of the Nations though Nations combine themselves and their Counsels together yet he defeats them when he pleaseth Thus he passeth from the work of Creation to the works of Providence and from the Instances of his Power in Sensless and unreasonable Creatures to manifest his power in over-ruling the Thoughts and Wills and Actions of all Men whether single or united to nought he maketh the devices of the people of none effect 11. * Prov. 19. 2â—… Isa. 46. 10. The counsel of the LORD standeth for ever t All his Purposes and Designs and especially those which concern his choseh people of whom he speaks in the next Verse are always successful and irresistible the thoughts of his heart †Heb. to Generation and Generation
16. Their end shall certainly be most miserable but those that wait upon the LORD they shall inherit the Earth x According to God's Promise oft made to such which also for the most part was literally fulfilled in that state of the Church and if it was not it was fulfilled with far greater Advantage in spiritual and Eternal Blessings 10. For yet a little while y Their Time and Prosperity is very short and therefore no matter of Envy and the wicked shall not be z To wit in the Land of the Living He shall be dead and gone as this Phrase is commonly taken yea * Job 7. 10. 20. 9. thou shalt diligently consider his place a Industriously seeking to find him and it shall not be b i. e. His place and Estate and Glory shall be goue Or he shall not be as before 11. * Psal. 25 9. Mat. 5. 5 But the meek c i. e. The Godly who are frequently thus called as Psal. 22. 26. and 149. 4. those who Patiently bear God's afflicting hand and meekly pass by injuries from ungodly men shall inherit the earth and shall delight themselves in the abundance of peace d Partly of outward Peace and Prosperity which God in his due time will give them and principally of inward Peace and satisfaction of Mind in the Sence of God's Favour and the assurance of his own endless Happiness 12. The wicked ‖ Or Practisâ—…h plotteth against the just and gnasheth upon him with his teeth e Out of Malice and Rage See on Psal. 35. 16. 13. * Psal. 2. 4. The LORD shall laugh at him f i. e. Shall despise and deride all their Hopes and indeavours against the good as most vain and foolish for he seeth that his day g Either 1. God's day which is an usual Phrase as Isa. 2. 12. and 13. 9. or 2. His own day as 1 Sam. 26. 10. Ezik. 21. 25. 29. Both signifie the same thing the day appointed by God for his Punishment or Destruction as Isa. 9. 4. Ier. 50. 27. is coming 14. The wicked have drawn out the sword and have bent their bow h They are furnished with all sorts of Arms and are ready to give the deadly blow to cast down the poor and needy and to slay †Heb. Tâ—…â—…right of way such as be of upright conversation i Such against whom they have no Quarrel for any injury they have done them but only for their Integrity and Righteousness or because they are better than themselves and will not comply with their wicked Counsels and Courses 15. Their sword shall enter into their own heart k God will not onely defend the upright from their Mischievous Deâ—…igns but will make them to fall upon their own Heads and their bows shall be broken 16. A little that a righteous man hath is better than the riches of many wicked l Because he hath it with many great and glorious Advantages with God's Favour and Blessings with great Serenity and Satisfaction of his own Mind which is infinitely more Desirable and Comfortable than all Earthly Possessions with the Consolations of God's Spirit and the assurance of everlasting Felicity whilst wicked mens Riches are loaded with many Incumbrances with the Wrath and Curse of God the Torment of their own Consciences and Passions and the dreadful Expectation of an after-reckoning and of endless Miseries 17. For * Psal. 10. 15. the arms of the wicked shall be broken but the LORD upholdeth the righteous m This is a Proof of what he said v. 16 For what the wicked have shall suddenly be lost and gone but God will maintain the righteous in their happy Estate 18. The LORD * Psal. 1. 6 31. 7. knoweth n Observeth with singular Care and Affection the days of the upright o i. e. Their Condition and all things which do or may besal them their Dangers and Fears and suffering from ungodly men and therefore will watch over them and preserve them from all the Designs and Attempts of their Enemies Days or Years or Times are oft put for things done or Events happening in them as Deut. 32. 7. Psal. 31. 15. and 77. 5. and 143. 5. Isa. 63. 11. and their inheritance shall be for ever p To them and to their seed for ever Comp. v. 29. And when they dye their inheritance is not lost but exchanged for one infinitely better 19. They shall not be ashamed q For the disappointment of their Hopes but their Hopes and Desires shall be satisfied as it follows in the evil time and * Psal. 33. 19. in the days of famine they shall be satisfied 20. But the wicked shall perish and the Enemies of the LORD shall be †Heb. The preciousness of Lambs as the fat of lambs r Which in an instant melteth before the Fire they shall consume into smoke s i. e. Utterly and irrecoverably shall they consume away 21. The wicked borroweth and payeth not again t Either through Covetousness and injustice Or rather because of that great penury into which God shall bring him whilst the righteous is not onely provided sufficiently for himself but hath abundance and to spare for others For he is here Comparing the wicked and the righteous not so much in their Vertues or moral Qualities as in their outward Conditions which also appears from the following Verse which gives the reason of this * Psal. 112. 9. but the righteous sheweth mercy and giveth 22. For such as be blessed of him u i. e. Of the Lord as appears both from v. 20. where he is named and from the Nature of the thing this being God's Prerogative to Bless or to Curse men And this he mentions both as the Foundation and as the Proof of the Certainty of their future Happiness shall inherit the earth and they that be cursed of him shall be cut off 23. The steps of a good man x Or of that Man to wit the Righteous or Blessed Man expressed v. 21 22. are ‖ 〈…〉 ordered y Or directed or disposed i. e. So governed as to attain the end and Happy issue at which he Aâ—…ms Or strengthned or established so as he shall not stumble nor fall into Mischief For still he seems to be describing not their Vertue but their Felicity by the LORD and he delighteth in his way z Or and he favoureth his way i. e. Succeeds and prospers his Counsels and Enterprizes 24. * 〈◊〉 24. 16. 2 〈◊〉 4. 9. Though he fall a Either 1. Into sin as this Word is used Ier. 8. 4. 1. 1 Cor. 10. 12. Or rather 2. Into Distress or Trouble as Mic. 7. 8. he shall not be utterly cast down b i. e. Not totally nor irrecoverably Ruined for the LORD upholdeth him with his hand 25. I have been young and
PSAL. XLIII The ARGUMENT This Psalm seems to have been Composed by the same Author and upon the same Occasion with the former 1. JUdge me a Or Iudge or give Sentence for me as this Phrase is used Psal. 26. 1. and elsewhere O God and plead my cause against an ‖ 〈◊〉 〈◊〉 ungodly b Or unmerciful i. e. Cruel or inhumane for it is a Meiosis nation c So he calls the Company of his Enemies for their great Numbers and because they were the far greatest part and almost the whole Body of the Nation O deliver me 〈◊〉 from a 〈◊〉 deceit †〈◊〉 〈◊〉 from the deceitful and unjust d Who covereth his wicked Designs with fair and false Pretences Which sort of men are hateful to thee and to all good Men. man e Either Saul Or rather Achitophel or Absalom For he speaks of the holy Hill of Zion v. 3. which was not so till after Saul's time Or Man may be put Collectively for the Men of that time 2. For thou art the God of my strength why dost thou cast me off * 〈◊〉 〈◊〉 9. Why go I mourning because of the oppression of the enemy 3. O send out f i. e. Actually impart and discover them for at present thou seemest to Conceal and with-hold them from me i. e. Thy Favour or the Light of thy Countenance and the Truth of thy Promises made to me as God's Mercy and Truth oft go together as 2 Sam. 15. 20. Psal. 61. 7. and 89. 14. c. Or this may be a Figure called Hendiaduo whereby Light and Truth is put either for the Light of Gods Truth Or rather for true Light the Illumination of Gods Spirit and the direction of his gracious Providence whereby he might be led as it follows in the right way which would bring him to God's holy Hill thy light and * 〈◊〉 57. 3 thy truth g let them lead me let them bring me unto thy holy hill h To wit of Zion the place of God's Presence and Worship and to thy tabernacles i i. e. Tabernacle Which he calls Tabernacles Either 1. Because there were now two Tabernacles one at Zion where the Ark was and another at Gibeon 1 Chron. 16. 37. 39. Although he here seems to speak but of one of them even of that which was upon God's holy Hill Or 2. Because of the several parts of it the most Holy and the Holy place and the Church These indeed were in that of Gibeon but not in that of Zion Or rather 3. By a meer Enalâ—…age of the Number the plural for the singular which is frequent as in other Words so in those which belong to this Matter as Tabernacles Psal. 46. 4. and Sanctuaries Levit. 26. 31. Psal. 73. 17. c. and 74. 7. Ier. 51. 51. Nay the most Holy place though but one simple part is by the Greeks called Holies So in other Authors we Read the Rivers of Nilus of that one River and Right hands for one Right hand and many like Phrases 4. Then will I go unto the altar of God k To offer Sacrifices of Thanksgiving for my Deliverance unto God †Heb. the gladness of my joy my exceeding joy l The principal Author and Matter of all my Joy and Comfort yea upon the harp will I praise thee O God my God 5. * Psal. 42. 5. 11. Why art thou cast down O my soul and why art thou disquieted within me hope in God for I shall yet praise him who is the health of my Countenance and my God PSAL. XLIV The ARGUMENT There is no certainty either Concerning the Author or the particular occasion of this Psalm This is evident that it was Composed with respect unto the Calamitous Condition of the Church and People of Israel whom it supposeth to be in a state of Captivity and Persecution But whether it was made by David who foresaw and foretold by the Spirit of God their future Captivity and framed this for their use in that â—…state or by some other holy Man of God when they were actually in this Condition is not determined nor necessary to know for the understanding of it To the chief musician for the sons of Korah Maschil 1. WE have heard with our ears O God our fathers have told us what work thou didst in their days a They alledge their former Experiences as Encouragements to their Faith and Motives to God to continue to be gracious to them in the times of old 2. How * Exod. 15. 17 Psal. 78. 55. 80. 8. thou didst drive out the heathen b The Canaanites with thy hand and plantest them c To wit our Fathers easily understood both from the Matter and from v. 1. where they are expressed the Pronoun being referred unto the Remoter Antecedent as it is Gen. 10. 12. and 19. 13. Psal. 18. 15. and oft elsewhere So them must be the People or 〈◊〉 But because the Comparing of this Branch of the Verse with the former Plantedst them to which this Answers and withthe following they makes it more than probable that this them belongs to the Fathers this is to be otherwise rendred Either 1. Thus send them out to wit free or Manumitted out of Egypt of which this same Verb is used Exod. 5. 1. and 12. 33. And then the foregoing People are the Egyptians not the Canaanites Which yet seems not to agree with the foregoing and following Passages both which speak of the Canaanites onely nor with the order of the Words in this Verse it being improper to mention their coming out of Egypt after their being planted in Canaan Or rather 2. Thus make them send or shout forth to wit Branches as it is more fully expressed Psal. 80. 11. Ezek. 17. 6. Where this Verb is used And this most Naturally and Properly follows upon and after their Planting mentioned in the former Clause how thou didst afflict the people and cast them out 3. * Deut. â—… 〈◊〉 Josh. â—…4 〈◊〉 For they got not the land in possession by their own sword d i. e. By their Arms or Valour neither did their own arm save them but thy right hand and thine arm and the light of thy countenance e i. e. Thy Favour as the next Words explain it Thy gracious and glorious Presence which went along with us because thâ—… hadst a favour unto them 4. * Psal. 74. 12. Thou art my King f Iacob's or Israel's King in a peculiar manner The whole People speak like one Man as being united together in one Body O God command g i. e. Effectually procure by thy Commanding Word deliverances for Jacob. 5. Through thee will we push down h Heb. Smite with the Horn i. e. Subdue and destroy The Phrase is taken from Deut. 33. 17. and is borrowed from horned Beasts Comp. 1 Kings 22. 11. our enemies through thy name i
Sea for Tarshish though Properly the Name of a Maritine place in Ciâ—…icia Ezek. 27. 25. 〈◊〉 1. 3. is usually put for the Sea as 1 Kings 10. 22. 2 Chron. 9. 21. Psal. 72. 10. Isa. 2. 16. Ier. 10. 9. are broken with an East-wind Albeit the Enemies of Ierusalem which are Compared to the raging Waters of the Sea in Psal. 46 2 3. may as fitly be Compared to Ships upon the Sea 8. As we have heard so have we seen q The predictions of the Prophets Either 2 Chron. 20. 14. or 2 Kings 19. 20. c. have been verified by the Events Or We have had late and fresh Experiences of such wonderful works of God as before we onely heard of by the Report of our Fathers in the city of the LORD of hosts in the city of our God God will establish it for ever r From this miraculous Deliverance we plainly see that God hath a singular Love to it and Care of it and therefore will defend her in all succeeding Ages against all her Enemies And so God would have done if Ierusalem had not forsaken God and forfeited his Favour and Protection Selah 9. We have thought of s It hath been the matter of our Serious and deep Meditation when we have been Worshipping there in thy Temple For when the Priests were offering Incense or Sacrifice the Religious People exercised themselves in holy Meditation or secret Prayer to God as may be gathered from Luk. 1. 10. and many other places of Scripture and from the Nature of the thing Or We have silently or Patiently waited for as some Anâ—…ient and other Interpreters â—…ender it thy loving kindness O God in the midst of thy temple 10. According to thy name O God so is thy praise t For this and such like glorious Actions thou art praised and acknowledged and Evidently proved to be such an one as thou hast affirmed thy self to be in thy Word God Almighty or Al-sufficient the Lord of Hâ—…sts the King of thy Church 〈◊〉 People and a strong Tower to all that trust in thee and all other things which thou art called in Scripture Thy Name is not an empty Title but is filled up with honourable and Praise-worthy Works answerable to it unto the ends of the earth thy right hand is full of righteousness u i. â—… Of righteous Actions by which thou discoverest thy Justice and Holiness in destroying the Wicked and incorrigible Enemies of thy People and in fulfilling thy Promises made to thy Church 11. Let mount x Synecdochically put for Ierusalem Zion rejoyce let the daughters of Judah y i. e. The other and lesser Cities and Towns or Villages i. e. all the People of Iudaâ—… for such are commonly called Daughters in Respect of the Mother City to which they are Subjects See Ios. 15. 45 and 17. 16. Psal. 45. 12. and 137 8. He mentions Iudah onely and not all Israel Partly because they were more immediately and Eminently concerned in Ierusalems Deliverance and principally because ten of the Tribes of Israel were now cut off from Ierusalem and from the Kingdom of David's House and possibly carried away Captive 2 Kings 18. 9 10. 11. be glad because of thy judgments z Upon thine and their Enemies At which they were glad not simply but because it was highly Conducible to God's Honour and to the Preservation and Enlargement of Gods Church in the World 12. Walk about Zion and go round about her a He speaketh Either 1. To the Enemies as Triumphing over them Or rather 2. To the People of that City and Kingdom who had been Eye Witnesses of this glorious work of God as appears from the following Verses tell the towers thereof b He bids them â—…ark well her â—…owers Bâ—…warks and Palaces here and v. 13. not with vain Ostentation or Carnal Confidence for he had said that God onely was their Refuge v. 3. but with thankfulness to God when they should find upon Enquiry that not one of them was demolished or â—…ny way defaced by so potent an Enemy 13. * 〈◊〉 sâ—…t your 〈◊〉 〈◊〉 〈◊〉 Mark ye well her bulwarks ‖ 〈◊〉 〈◊〉 consider c Or Exalt or Admire her palaces that ye may tell it to the generation following d That they may be excited to continue their Praises to God for this Mercy by which they hold and enjoy all their Blessings and to trust in God in the like Difficulties for the Future 14. For this God e is our God for ever and ever he will be our guide even unto death f Who hath done this great Work i. e. Whilest we have a being Birth and Life â—…nd the several Ages of Life and Death are oft ascribed to Churches and Commonwealths both in Scripture and in other Authors This Promise was made to the Old and earthly Ierusalem upon Condition of their Obedience wherein they failing so grossly lost the benefit of it but it is absolutely made good to the New and Heavenly Ierusalem the Church of Christ. PSAL. XLIX The ARGUMENT This Psalm is Penned upon the same Occasion with Psal. 39. and 73. to wit upon the Contemplation of the afflictions of Gods People and of the Prosperity and Glory of ungodly Men. The design is to justifie Gods Providence in this dark Dispensation and to shew that all things being Considered good Men have no cause for immoderate Dejection of Spirit nor wicked Men for glorying in their present Felicities To the chief musician a Psalm ‖ Or of for the sons of Korah 1. HEar this all ye people a Heb. All People Iews or Gentiles For all are concerued in this Matter as being apt to stumble and murmur at it give â—…ar all ye inhabitants of the World 2. Both * Psal. 6â—… 9. low and high rich and poor tother 3. My mouth shall speak of wisdom and the meditation of my heart shall be of understanding b It concerns you diligently to attend to me for I am about to speak not of Vulgar and Trivial tâ—…ngs or 〈◊〉 as come suddenly into my Mind and rush as 〈◊〉 out of my Mouth but of such things as are the râ—…sult oâ—… my most 〈◊〉 and considerate thoughts and such aâ—… iâ—… 〈◊〉 obâ—…rve them and lâ—…y them to Heart will make you truly 〈◊〉 and keep you from those Errors and Follies and 〈◊〉 which the generality of Mankind for want of a right understâ—…g do run into 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3â—… I will incline mine ear c This is another Argâ—…ment to perswade them to hâ—…rken to him I will hearken what God by his Spirit speaks to me and that and nothing else will I now speak to you and therefore it is well worth your hearing I also shall joyn with you in attending to it that whilst I â—…each you I my self may learn the same Lesson For as Ministers now teach themselves whilst they teach
may seem to be this God's people Patiently and believingly wait for an Opportunity to offer their Praises to God For at present they seem to be in some straits as divers Passages of this Psalm do intimate for thee O God in Zion b Though all the People of the World have great cause to Praise thee yet none pay thee this Tribute but thy People in Sion and they indeed have many peculiar and Eminent Obligations and Occasions to perform this Duty and unto thee shall the vow be performed c All the thank-offerings which thy People vowed unto thee in the time of their Danger shall be faithfully paid to wit in Zion Which is to be repeated out of the first Clause of the Verse 2. O thou that hearest prayer d That usest and delightest to hear and Answer the Prayers of thy People in Zion Which he justly mentions as one of the chiefest of God's Favours and Priviledges vouchsased to his Church unto thee shall all flesh e i. e. Men of all sorts and Nations who were allured by this and other singular Benefits to joyn themselves to the Jewish Church according to Solomon's Prediction 1 Kings 8. 41 42 43. Withal this may be a Tacit Prophecy of the Conversion of the Gentiles come 3. * 〈◊〉 〈◊〉 of 〈◊〉 Iniquities prevail against me f They are a burden too heavy for me as he Complains Psal. 38 4. They are so many and great that for them thou mightest justly reject my Prayers and destroy my Person as for our transgressions thou shalt †〈◊〉 〈◊〉 〈◊〉 purge them away g But this is another glorious Priviledge granted to thy People and that in Answer to their Prayers thou dost graciously pardon and purge away their sins 4. Blessed is the man whom thou choosest h Out of the Lump of Mankind to be one of thy peculiar People and causest i i. e. Permittest and Commandest and by the disposal of thy Providence and the Influences of thy Graces procurest and orderest to approach unto thee k To draw near to God in his House and Ordinances by Prayers and Praises and other Acts of Acquaintance and Communion with him that he may dwell in thy courts l In the Courts of thy House He mentioneth Courts because the People were permitted to go no further into God's House * 〈◊〉 36. 8. we shall be satisfied m For they onely get that solid Satisfaction which all Men desire but no other Persons or People can find elsewhere with the goodness of thy house n With the spiritual and everlasting Blessings there conferred upon thy People the Grace and Favour and fellowship of God Remission of sins Renovation of Heart and Life the knowledge of God and of our selves and of our Duty and true Interest Joy and Peace and Well-grounded Hopes or assurance of eternal Life In Comparison whereof all the Enjoyments of this World are but Dross and Dung even of thy holy temple 5. By terrible things o Or In a Terrible manner i. e. So as to strike thy People with an holy Awe and Reverence of thee and of thy Judgments and thine Enemies with Dread and Horror Or In a wonderful manner as this Word is rendred by the Chaldee Deut. 10. 21. things wonderful and Terrible being put together as expressing the same thing Psal. 106. 22. in righteousness p i. e. By Vertue of thy Justice or Faithfulness or Goodness whereby thou art inclined and engaged to help thy People when they are in Distress and resort unto thee by Prayer wilt thou answer us q Thou wilt graciously Answer and grant our Prayers and Desires O God of our salvation who art the confidence r i. e. The onely Object of a safe and undeceiving Confidence for there is no other Person or thing in the World that any man Living can trust to without Fear and certainty of Disappointment Or Thou art the stay and support of all Mankind by thy powerful and gracious Providence Pâ—…al 104. 27. Act. 17. 28. Heb. 1. 3. Others refer this to the Calling of the Gentiles But that seems not to suit with the following Verses which manifestly speak of God's general Providence of all the ends of the earth s Not onely of thy People Israâ—…l but of all Persons and Nations even as far as to the End of the Earth or of this vast Continent in which we Live and of them that are afar off upon the sea t Or in the Sea i. e. In the Islands of the Sea which are here distinguished from the Continent and under those two Heads are Comprâ—…hended all the Inhabitants of the World 6. Which by his strength settâ—…st fast the mountains u That they are not overthrown by Floods or Winds or Earthquakes or other natural or violent Causes Which stability they have onely from God's Providence which sustains all Persons and all things being girded with power x This our God being able to do it and that with one single Word 7. * Psal. 89. 9. Which stilleth the noise of the seas the noise of their waves y When the Sea is Tempestuous and Threatens to swallow up Ships and Men that are in it or to overflow the Earth and the tumult of the People z And as he stills the Natural so also he quiets the Metaphorical Seas Tumulâ—…uous and unruly People for multitudes of People are oft called Seas in Prophetical Writings as Isa. 17. 12 13. Ier. 51. 42. Revel 17. 15. 8. They also that dwell in the uttermost parts a To wit of the Earth which is added to this Word v. 5. are afraid at thy tokens b Or Signs Either 1. At the Sun and Moon and Stars which are called Signs Gâ—…n 1. 14. But these are not Matter of Terror but of delight to Men and the Commonness and Constancy of their Courses makes most Men neither fear nor much Regard them Or 2. At the great and terrible Judgments which God inflicts upon wicked Men and particularly upon the Enemies of his People Or rather 3. At those terrible Thunders and Lightnings and Earthquakes and Comets or other strange Meteors or Works of God in the Air For he is here speaking of the natural Works of God thou makest the out-goings of the morning and evening c By which he understands Either 1. The East from whence the Morning or the Sun the cause of it goeth forth as it is expressed Psal. 19. 6. and the West from whence the Evening or Night is Poetically supposed to come forth So the meaning is That God gives all the People of the World from East to West occasion to rejoyce in the Effects of his Bounty and Goodness to them But if the Psalmist had meant this it is not probable that he would have expressed it in such a dark and doubtful Phrase which is never used in that Sence but
thou madest it Snow-white in Darkness or as the Chaldee renders this Word in the shadow of Death i. e. Thou didst cause Light to shine out of Darkness When the state of thy People and of the Land of Canaan which thou hadst given to them was Dark and 〈◊〉 or Bloody by reason of the Wars raised against them by the Canaanitish Kings thou didst quickly change it and whereas it was Red like Scarlet or Crimâ—…on thou mad'st it whiter than Snow 15 The hill of God n i. e. Of Zion the seat of God's Ark. is as the hill of Bashan o Equal to it to 〈◊〉 in height as the next Clause explains it which yet is not to be understood of an external and Visible height for Zion was a low and little Hâ—…ll and Bashan a very high 〈◊〉 but of its spiritual height or Exaltation in Regard of the glorious Priviledges of God's Presence and Worship and Blessing conferred upon it in which Respect the Mountain of the Lords House is said to be Established on the top of the Mountains and exalted above the Hills Isa. 2. 2. an high hill as the hill of Bashan 16 Why leap ye p Why do you Triumph and boâ—…st of your height and look upon poor Zion with Storn and Contempt as un obscure and inconsiderable Hill if Compared with you He speaks to the Hills by an usual Figure called 〈◊〉 ye high hills * Psal. 87. 1. 〈◊〉 132. 1â—… this is the hill which God desireth to dwell in yea the LORD will dwell in it for ever q This Hiâ—…l though despicable in your Eyes is precious and Honourable in God's Eyes and chosen by him for his settled and perpetual Residence For though the Ark was removed from this particular place in which it was now to be placed to the Hill of Moriah upon which the Temple was built yet it must be remembred that Zion and Moriah stood one near to the other being both in Ierusalem and are by some said to have been but two Tops of one and the same Hill 17 * Deut. 33. 2. Dâ—…n 7. 10. Heb. 12. 22. Rev. 9. 16. The chariots of r i. e. The Hosts or Armies whereof Chariots were a great and Eminent part in those times and places which attend upon God to do his Pleasure and to fight for him and for his People God are twenty thousand ‖ Or even mary Thousands †Heb. Thousands of doubling or doubtâ—… ones even thousands of angels the Lord is among them s i. e. An innumerable Company a certain number being put for an uncertain as Psal. 3. 6. and 91. 7. and in many other places as in Sinai in the holy place t Here is not onely the Presence of the Angels but of the great and blessed God himself And here the Psalmist seems to be transported by the Prophetical Spirit from the Narration of those external Successes and Victories of which he had been speaking in the former part of the Psalm unto the Prediction of higher and more Glorious things even of the coming of the Messiah and of the Happy and Transcendent Priviledges and Blessings accruing to Mankind by it described in the next Verse And the Connexion of this new Matter with the former is sufficiently Evident For having preferred Zion before other Hills v. 15 16. he now proves its Excellency by an invincible Argument because this is the place to which the Lord of Hosts himself the Messiah God manifested in the Flesh was to come as is manifest from Psal. 2. 6. and 110. 2. Isa. â—… 3. and 23. 16. Compared with 1 Pet. 2. 6. Isa 59. 20. Compared with Râ—…m 11. 26. and many other places of Scripture And when he did come into the World he was attended with a multitude of holy Angels which celebrated his Birth Luk. 2. 14. t God is no less Gloriously though less Terribly present here then he was in Sinai when the great God attended with Thousands of his Angels solemnly appeared there to deliver the Law Heb. Sinai is in the Sanctuary or holy Place Which is a Poetical and a very Emphatical Expression and very Perâ—…inent to this place For having advanced Zion above all other Hiâ—…ls he now equals it to that venerable Hill of Sinai which the Divine Majesty honoured with his glorious Presence Here saith he you have in some sort Mount Sinai it self to wit all the Glories and Priviledges of it the Presence of Iehovah attended with his Angels and the same Law and Covenant yea and a greater Priviledge than Sinai hâ—…d to wit the Lord Iehovah descending from Heaven into an humane Body as appears by his ascending thither again which the next Verse describes and visibly coming into his own Temple as it was Prophecied concerning him Mal. 3. 1. 18 * Eph. 4. 8. Thou hast ascended on high u Having spoken of the Lord and of his Presence upon Earth he now turneth his Speech to him as is most usual in this Book And the Contents of this Verse do not agree to the present occasion of carrying the Ark to Zion but have a manifest Reference to Christ and to his Ascension into Heaven in whom and in whom alone they are literally and fully accomplished and to whom therefore they are ascribed Eph. 4. 8. Although the Expressions here used are borrowed from the Anâ—…ient Custom of Princes or Generals of Armies who after some glorious Archievments and Victories used to go up into their Royal Cities in triumphant Chariots being attended by their captive â—…nemies and afterward to distribute divers gifts to their Soldiers and Subjects and sometimes to do some Acts of Grace and â—…lemency even to their Rebels and Enemies and to receive them into the number of his own people thou hast led captivity x 〈◊〉 1. Those who did formerly take thy people captives Or rather 2. Those whom thou hast taken captive as this word is most commonly used as Numb 21. 1. Deut. 21. 10. Iudg. 5. 12. c. So poverty is put for the poor 2 Kings 24. 14. This is meant of death and sin and the Devil and all the Enemies of Christ and of his people whom Christ led in triumph having spoiled them and making a shew of them opâ—…nly as it is expressed Col. 2. 15. captive thou hast received gifts y Though as thou art God thou art uncapable of receiving any thing more than thou hast yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature or to the discharge of thine Office or to the service and good of thy Church and people †Heb. the Maâ—… for men z Not for thy self for thou didst not need them having thâ—… fulness of the God-head dwelling in thee bodily Col. 2. 9. but for the sons of men or
of Iâ—…dah Isa. 48. 1. and consequently of Iacob or Israel See also Prov. 5. 18. Isa. 51. 1. And this sence seems to be confirmed by the following Verse wherein this fountain is distributed into its several streams the Tribes of Israâ—…l But these words may be and are by some joyned with the former either thus Bless the Lord for the fountain of Israel i. e. for that fountain which God hath opened to Israel for the purging away of sin and uncleanness as it is expressed Zech. 13. 1. even the Blood and Spirit of Christ and all those spiritual Blessings which God confers upon his people in his Sanctuary and by his Ordinances which are oft compared to waters as Isa. 12. 3. Ezek. 47. 1. and to a Fountain or Wâ—…ll as Ioel 3. 18. Ioh. 4. 14. See also Prov. 14. 27. Ier. 2. 13. Or thus Bless the Lord who is of the fountain of Israel i. e. who though he be the most high God yet according to the flesh is descended from Israel as is noted Rom. 9. 5. But the first sence seems most natural and easie 27 There is x Present in this solemn pomp of carrying the Ark to Zion under the conduct of David their King little y That Tribe is called little partly because it was the youngest as being descended from Iacob's youngest Son Benjamin and principally because it was exceedingly diminished and almost extinguished under the Judges Iudg. 20. and 21. He mentions this Tribe partly because they were nearest unto Iudah and to the place whither the Ark was going and partly to note their reconciliation and submission to David against whom they had stood out with more obstinacy than any other Tribe as having been so long used to govern and loth to part with the Regal Dignity which was by God's appointment first scared among them Benjamin z with their ruler a With the Prince of their Tribe who marched in the head of them Heb. the ruler i. e. the Tribe which had lately swayed the Sâ—…epter but now submitted themselves to David and waited upon him in this Expedition But the first sence seems the truâ—…st beause the Princes of all the following Tribes are here mentioned the princes of Judah ‖ Or with their company and their council b Their Counsellors or rather their company as it is in the Margent the people of that Tribe who waited upon them in that action Which may seem to be here noted to intimate that though the Princes onely of the following Tribes be named yet the people are comprehended under them and were present with them in that solemnity the princes of Zebulun and the princes of Naphtali c He mentions these Tribes either 1. Because they excelled in Learning and Knowledge as is gathered from Gâ—…n 49. 21. Deut. 33. 19. Iudg. 5. 14. Or 2. Because they were more hearty and forward in complying with David and in his service than the rest as may 〈◊〉 from the great number of them which came from the ends of the Land to David in Hebron 1 Chron. 12 33 34. Or 3. Because they lived in the remotest parts of the Land of Canaan And so by naming two of the nearest Tribes and two of the furthest he leaves it to be understood that the other Tribes also did come upon this occasion as is manifest from 2 Sam. 6. 15 19. and 1 Chron. 13. 2 5 6 8. and 15. 3 28. 28 Thy God d Having spoken of Israel and of their sâ—…veral Tribes v. 26 27. he now directeth his speech to them hath commanded e i. e. Hath ordained or effectually procured as this word is oft used as Levit. 25. 21. Deut. 28. 8. Psal. 42. 8. and 44. 4. thy strength f All that strength and power which thou Last put forth at any time in fighting with thine Enemies and which is now greatly increased by the recollection and union of all the Tribes under one head which is the work of God himself without whom all the differences and animosities which had for many years been among them could never have been composed and quieted strengthen O God that which thou * Psal. 57. 2. hast wrought for us g Seeing therefore all our strength is in thee and from thee alone we pray unto thee for the continuance and increase of our strength and that thou wouldst proceed to finish that good work which thou hast begun among us by preserving and confirming and perpetuating this blessed union and by giving us a more full and universal deliverance from our Enemies 29 Because of thy temple h Either 1. The old Tabernacle which then was which is oft called by this name But that was now at Gibeon not at Ierusalem Or rather 2. The Temple which Solomon should build which David knew should be very magnifical of same and of glory throughout all Countries as he saith 1 Chr. 22. 5. and such as would command esteem and reverence even from Heathenish Princes and people and that not onely for its most splendid and glorious Structure but especially for the wonderful works of the God of that Temple wrought by him on the behalf of his people and in answer to the Prayers made in the Temple of which see 1 King 8. 41 42 43. at Jerusalem * Psal. 72. 10. shall kings i Kings of the Gentiles which was done in part in the times of Solomon and Hezekiah 1 King 10 11 24 25. 2 Chron. 32. 23. and afterwards by others but more fully when the Lord Christ was come into his Temple according to that Prophecy Mal. 3. 1. and had built a better temple instead of it even the Christian Church to which the Kings and Nations of the earth were to flow in great abundance according to the â—…enour of many Prophecies in the Old Testament bring presents unto thee 30 Rebuke k To wit really humble and chastize those that will not bring presents to thee as the Kings did v. 29. till they see their error and submit themselves as it here follows ‖ Or the beast if the reeds the company l So this word signifies here above v. 11. and 2 Sam. 23. 11. Psal. 74. 19. Or the beast or wild beast as this word is elsewhere used i. e. the beasts the singular being put for the plural so the sence is the same of spear-men m Heb. Of the reed i. e. that use Spears or Arrows which may be called reeds either because in length and form they resemble reeds or because anciently they were made of reeds And this sence seems favoured by the last words of this Verse in which he explains this and the other Metaphors of Warriors Or the reed may be taken properly and by the beast of the reed he may understand the King of Egypt who then a was very potent and a most idolatrous King and a great and old enemy to the true Râ—…ligion and to the
people of Israel whom therefore he desires God to rebuke and humble that he may acknowledge the true God which is foretold that he shall do v. 31. As for this enigmatical designation of this King that is agreeable enough both to the usage of the Prophets in such cases and to the rulers of prudence and upon the same accounts the Prophet 〈◊〉 threatning destruction against 〈◊〉 calls it enigmatically 〈◊〉 〈◊〉 25 26. and 51. 41. and S. Paul calls Nero the Lion 2 Tiâ—… 4. 17. But then this one King being eminent in his kind is by an usual 〈◊〉 put for all of them which were enemies to God's people the multitude of the bulls n By which he doubtless understands men of War as the following words expound it the great and potent and fiâ—…rce and furious Adversaries of God and of his Church as this word is used Psal. 22. 12. Isa. 34. 7. And consequently the calves must be their people or Soldiers depending upon them and joining with them in these acts of hostility against thine Israel with the calves of the people till every one submit himself with pieces of silver o This he adds as a limitation of his request Rebuke them O Lord not to utter destruction but onely till they be humbled and submit themselves and in token thereof bring pieces of silver for presents as was foretold v. 29. For 〈◊〉 himself it is in the Hebrew cast 〈◊〉 down or offers himself to be trod upon But because this supplement may seem too large and not necessary the words are and may be rendred otherwise that tread upon or walk proudly in or with fragments or pieces of silver wherewith eminent Captains used to adorn themselves and their very horses And to this belongs to the bulls and calves whose pride and wealth and power is described in this manner ‖ Or â—…e 〈◊〉 scatter thou p Heb. He hath scattered i. e. He will certainly scatter according to the Prophetical Style So this may contain an answer or his assurance of an answer to his prayer I prayed Rebuke the company c. and God hath heard my prayer and I doubt not will rebuke or scatter them the people that delight in war q That without any necessity or provocation and merely out of a love to mischief and spoil make war upon others and upon us particularly Now that thou hast given thy people rest and settled the Ark in its place O Lord rebuke all our mâ—…licious and bloody enemies and give us assured peace that we may worship the Lord without disturbance And withal David may seem to utter this for his own vindication It is true O Lord I have been a mâ—…n of War and therefore have lost the honour of building the Temple and am now forced to lodge the Ark in a mean Tabernacle which I have erected for it But this thou knowest that I have not undertaken any of my wars out of wantonness or ambition or love to war and mischief but onely by constraint and necessity for the just defence of my self and of thy people and therefore do not lay my wars to my charge 31 Princes shall come out of Egypt Ethiopia r He names onely these as the great and Ancient Enemies of God and of his People and as a most wicked and Idolatrous and Incorrigible sort of Men see Ier. 13. 23. Avos 9. 7. but by them he Synecdochically understands all other Nations and People of the like Character shall soon stretch out her hands unto God s Either in way of humble Supplicaâ—…ion and Submission begging Mercy of him Or to offer up the presents expressed v. 19. But this Prophecy as also the next Verse Evidently belongs to the times of the Messiah when the Gentiles were to be brought in to the knowledge and Worship of the true God with the Thoughts and Hopes whereof David oft Comforteth himself in that Confined and Afflicted state of the Church in his time 32 Sing unto God ye kingdoms of the earth t Not onely Epypt and Ethiopia but other Kingdoms and Nations also who shall partake of the same Grace with them O sing praises unto the Lord Selah 33 To him * Psal. 18. 10. aâ—…d 104. 3. that rideth upon the heavens u Upon the highest Heavens as Deut. 10. 14. his truest and best Sanctuary By which Expressions he prevents all mean and Carnal Conceptions of God as if he were confined to the Ark or Tabernacle and lifteth up the Minds both of Iews and Gentiâ—…es to Heaven and representeth God as dwelling there in infinite Glory and Majesty and from thence looking down upon all the Inhabitants of the Earth and Ruâ—…ing them by his Almighty Power and therefore most fit to be owned and received by all Kings and Kingdoms as their Lord and Governour which were of old x i. e. From the very beginning of the World whereas the Ark was onely some hundreds years Old Or which are everlasting for this Hebrew word Answers to Olam which looks not onely backward to time past but forward to the Future of which this Word is by divers understood Deut. 33. 15. This is also opposed to the Condition of the Ark and Tabernacle and Temple all which as David by the Spirit of Prophecy well knew would be abolished and dissolved lo he doth †Heb. give send out his voyce and that a mighty voyce y By which he understands Either 1. The Thunder called God's 〈◊〉 Psal. 29. â—… and elsewhere Or rather 2. His Word to wit the Gospel published by Christ and by his Apostles assisted by the holy Spirit sent from Heaven which might well be called God's Voyce and that a mighty Voyce because it produced such great and wonderful Effects as are here above mentioned in converting all the Kings and Kingdoms of the Earth 34 Ascribe ye strength unto God z Acknowledge that he is mighty and able to do whatsoever he pleaseth for his People or against his and their Enemies his excellency a His excellent Power and Goodness is over Israel b Dwels among them and is employed for them as occasion requires He is indeed the universal Lord of the whole Heaven and Earth but in a special and excellent manner he is the God of Israel and his strength is in the ‖ Or Heavens clouds c Or in the Heavens He hath two dwellings and Thrones the one in his Church and People and the other in Heaven See Isa. 57. 15. 35 O God thou art terrible d Or Venerable deservedly to be both Reverenced and Feared out of thy holy places e Or Sanctuaries He useth the plural Number Either 1. Of the Sanctuary in Zion because the Tabernacle and Temple consisted of three Parts the Court the Holy Place and the Holy of Holies Or rather 2. With respect to that twoâ—…old Sanctuary here mentioned one in Zion and the other in Heaven And out
Mount Zion He saith Zion rather than Ierusalem to intimate that he loved Ierusalem for Zions sake or for the Temple which is oft said to be in Zion which place he loved and chose for his peculiar dwelling place more than all the dwellings of Jacob e More than all other places of the Land of Canaan in which the Israelites dwelt For although the Tabernacle was for a season in some other parts of the Land yet the Temple the place of God's fixed residence was no where but in this City e i. e. The City gates being oft put for cities as Deut. 15. 7. and 16. 5. Psal. 9. 14. 3 Glorious things are spoken of thee O city of God f O Ierusalem though thou and thy Temple are yet in some sort in your ruines and desolate and contemptible not onely to thine enemies but also in the eyes of thine own People yet comfort thy self with these great and glorious things foretold concerning thee in the Holy Prophets as Isa. 62. 1 7. and 65. 18 c. and 66. 10 c. Zech. 1. 14 c. and 2. 4 12. and 8. 3 c. and 12. 2 c. Among other things it was â—…oretold that the glory of the latter house should be greater than of the former Hagg. 2. 9. All which Prophecies are to be understood as this place also is of a Spiritual and Evangelical Glory accruing to the Ierusalem as by the birth and presence of Christ in it so also by the accession of all People and Nations to it of which he speaks in the next Verse Selah 4 I will make mention g i. e. I will reckon or account them in the number of my Children and Subjects of * Psal. 89. 10. 〈◊〉 â—…1 9. Rahab h i. e. Egypt so called Psal. 89. 10. Isa. 51. 9. but whether from its pride or natural strength or figure or shape is not material and Babylon i Under these two and Philistia the old and constant enemies of Israel he seems to understand all the keenest enemies of the Israel or Church of God who shall now be not onely reconciled but united to them which also was foretold under the similitude of the wolfs dwelling with the lamb c. Isa. 11. 6. to them k Or with or among them as the prefix â—…amed is frequently used that know me l To wit truly clearly affectionately and practically so as to love serve and obey me as this Phrase is very frequently used in Scripture And upon this account not onely Heathens but wicked Israelites are said not to know God as 1 Sam. 2. 12. and oft elsewhere behold m The notice of it as a thing new and strange and comfortable Philistia and Tyre with Ethiopia n The Nations on every side of them for Tâ—…rus was on the North Ethiopia or Arabia for that seems rather to be meant by Câ—…sh as hath been before observed on the South those nearest to them and those more remote from them that lived in the uttermost parts of the earth as this very Land is called Matt. 12. 42. this man was born there o Or saying this man c. for this cohereth with the first words thus I will make mention of Raâ—…ab c. saying this man i. e. these Men or People now mentioned the singular number put collectively for the plural and the Scripture oft speaks of a Nation as of one man as Psal. 25. 22. and 130 8. was born there or in her as it is expressed Verse 5. to wit in Zion born by Adoption and Regeneration See Ioh. 1. 12. and 3. 3 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church and into all their Priviledges 5 And of Zion p i. e. Of Ierusalem or the Church of God it shall be said q This and that man r i. e. Men of this and that Nation i. e. of every Nation indifferently Jews or Gentiles according to that prediction that Egypt and Assyria and Israel should be all joyned together and blessed and owned by God for his People Isa. â—…9 24 25. Heb. Man and man i. e. every man or all sorts of men without difference of Nations as this very Phrase man and man Lev. 17. 10. 13. is rendred every or what-man and as by day and day is meant every day or from day to day â—…st 3. 4. Psal. 61. 8. was born in her and the Highest himself shall establish her s And this shall not be a sudden and transient but a lasting work Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector and will finish the work which he hath begun b It shall be mentioned by God as was said Verse 4. and it shall be observed and acknowledged by men as a great and wonderful work of God 6 The LORD shall count when he writeth up the people t Or his people So it is onely a defect of the Pronoun his which is very frequent and easily understood out of the foregoing word the Lord. The sence is when God the Maker and Governor of this City shall take a survey of all his Citizens and Subjects It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people Hence holy Men and true Israelites are said to be written among the living in Ierusalem Isa. 4. 3. Or in the writing of the house of Israel Ezek. 13. 9. that this man was born there Sclah 7 As well the singers as the players on instruments u There shall be great rejoycing and praising God both with vocal and instrumental musick for this glorious and stupendious work of the Conversion of the Gentiles He describes Evangelical Worship by Legal Phrases and Customs as the Prophers frequently do shall be there all my Springs are in thee x i. e. In Zion or the Church These words may be here added as the burden or matter of the Song which these singers are supposed to have sung and that either 1. In their own names and in the name of all the Zionites or people of God So the sence is all our desires and delights are in thee all the springs of Mercy Grace and Glory flow to us onely in and thorow thee for springs or fountains are oft put for all precious or desirable things as Psal 36. 9 Isa. 12. 3. Hos. 13. 15. Or 2. In God's name whose words were frequently sung by the singers in the Old Testament 2. So the sence is all the Springs or Fountains of good things or of my Blessings are in Zion or in the Church out of which no true Blessings are to be expected or found And this seems best to suit with the Phrase my Springs partly because it seems more proper to call them God's Springs who is the author and giver of them than mens Springs
against his Enemies Or 2. the Angels yea God himself from Heaven who gave manifest testimony to the righteousness of the Messias declare his righteousness and all the people see his glory l Both Jews and Gentiles shall see and feel the glorious effects of his coming 7 * Exod. 20. â—… Lev. 26. 1. Deut. 5. 8. Confounded be m Let them be ashamed of their former folly herein and be thereby brought to detest and forsake them and those who will obstinately persist in their impiety and Idolatry let them be brought to confusion Or They shall be confounded for this may be a prediction and not an imprecation all they that serve graven images that boast themselves of idols * Heb. 1. 6. worship him all ye gods n All you whom the Gentiles have made the objects of their worship and who are capable of giving him worship which two qualifications agree principally if not solely to the Angels of God whom the Heathens manifestly worshipped in their Images as an inferiour sort of gods of whom therefore this Text is expounded Heb. 1. 6. 8 Zion o Thy people dwelling in Zion or Ierusalem and Iudah to whom Christ came and among whom the Gospel was first preached Or thy Church and People who both in the Prophetical writings are oft called Zion heard p The fame of thy judgments as the following words declare the ruine of Idolatry and the setting up the Kingdom of the Messias in the World and was glad and the daughters of Judah q Particular Churches or rather persons members of Zion rejoyced because of thy judgments r Not that they took pleasure in the ruine of others but because that made way for the advancement of Gods glory and Christs Kingdom in the World O LORD 9 For thou LORD art high above all the earth thou art exalted far above all gods s As thou always wert so in in truth so thou hast now proved and declared thy self to be such in the Eyes of the whole World by subduing them under thy feet 10 Ye that love the LORD t O all you who love and worship the true God and his anointed and rejoice in the establishment of his Kingdom * Psal. 34. 14. Amos 5. 15. Rom. 12. 9. hate evil u Shew your love to him by your abhorrency of all Idolatry which is sometimes called evil or sin by way of eminency and of all other wickedness he preserveth the souls of his saints he delivereth them out of the hand of the wicked x And although you that love the Lord Christ and his Kingdom will meet with many troubles and persecutions yet be not discouraged for he will preserve you in troubles and in his time deliver you out of them all 11 * Psal. 112. 4. Light y i. e. Joy and felicity as this word is used Esth. 8. 16. Psal. 112. 4. and oft elsewhere is sown z Is prepared or laid up for them and shall in due time be reaped by them possibly in this life but undoubtedly in the next And therefore bear your afflictions for Christ with patience and chearfulness for the righteous and gladness for the upright in heart 12 Rejoyce in the LORD ye righteous and give thanks ‖ Or to be â—…morial at the remembrance of his holiness a In consideration of his holy and righteous nature and government or of his faithfulness in making good that great promise of sending the Messias into the World for holiness is sometimes taken for faithfulness which is one part or branch of it PSAL. XCVIII A Psalm The matter and scope of this Psalm is the same with the former and is an evident prediction of the coming of the Messias and of the blessed effects thereof 1 O * 〈◊〉 33. 3. 〈◊〉 1. Sing unto the LORD a new song for he hath done marvellous things his right hand and his holy arm * 1 Sam. 25. 〈◊〉 Heb. hath gotten him the victory a God by his own onely power hath overcome all difficulties and Enemies and hath in spight of all set Christ upon his Throne and propagated his Kingdom in the World 2 * 〈◊〉 52. 10. The LORD hath made known his salvation b The redemption or salvation of the World by the Messias which was hitherto reserved as a secret among the Jews yea was not thoroughly known and believed by the most of the Jews themselves his righteousness c Either his faithfulness in accomplishing this great promise of sending the Messias or his goodness and mercy oft called by this Hebrew word or the righteousness of God or of Christ revealed in the Gospel hath he ‖ Or 〈◊〉 openly shewed in the sight of the heathen 3 He hath remembred his mercy and his truth c He hath now actually given that mercy which he had promised to the Israelites toward the house of Israel all the ends of the earth d All the Inhabitants of the Earth from one end to another have seen e i. e. Enjoyed it as this word is oft used as hath been proved again and again the salvation of our God 4 Make a joyful noise unto the LORD all the earth f Because you all do now partake of the same priviledges with the Jews join with them in worshipping and praising of God make a loud noise and rejoice and sing praise 5 Sing unto the LORD with the harp with the harp and the voice of a psalm g The worship of the New Testament is here described in phrases taken from the rites of the old as Psal. 92. 3. and oft elsewhere 6 With trumpets and sound of cornet make a joyful noise before the LORD the king 7 Let the sea roar and the fulness thereof h All those Creatures wherewith it is replenished which by a poetical strain are invited to praise God See of this and the next Verses the notes on Psal. 96. 11 12 13. the world and they that dwell therein 8 Let the flouds clap their hands let the hills be joyful together 9 Before the LORD * 〈◊〉 96. 13. for he cometh to judge the earth with righteousness shall he judge the world and the people with equity PSAL. XCIX This Psalm is supposed to be Davids and the matter of it seems to suit to his time and the state of affairs which then was although as David was a type of Christ so this Psalm may look beyond David unto the Messias But it doth not speak so fully nor clearly of the Messias as the foregoing Psalms do 1 * 〈◊〉 93. 1. THE LORD reigneth let the people a To wit such as are Enemies to God and to his people tremble * 〈◊〉 80. 1. he sitteth between the cheruhims b Upon the Ark. See 1 Sam. 4. 4. He is present with his people to protect them and to punish their Enemies let the
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as
answered Luke 24. 47. Acts 1. 4. 2. 1 2 c. and from whence it was to be sent forth into all the parts and kingdoms of the world to bring in the Gentiles which also the Prophets had foretold as Isa. 2. 3. and in diverâ—… of the foregoing Psalms as hath been already frequently observed and proved rule thou m Thou shalt rule the Imperative being here put for the future as it is Gen. 12. 12. Psal 37. 27. and oft elsewhere For this is not a command but a prediction or a promise that he shall rule Which he doth partly by his grace converting some and so ruling their hearts by his Word and Spirit and subduing their lusts in them and their external enemies for them and partly by his powerful providence whereby he defends his Church and people and subdues and punisheth all their adversaries in the midst of thine enemies n Who shall see it and do what they can to oppose thy dominion but shall never be able to hinder it but shall split themselves against it 3 Thy people o Thy subjects ‖ Or give free-will-offerings shall be willing p Heb. willingnesses i. e. most willing as such plural words are frequently used as Psal. 5. 10. 21. 7. Or freewill-offerings as the word properly signifies Whereby he may intimate the difference between the Worship of the Old Testament and that of the New They shall offer and present unto thee as their King and Lord not oxen or sheep or goats as they did under the Law but themselves their souls and bodies as living sacrifices as they are called Rom. 12. 1. and as freewill-offerings giving up themselves to the Lord 2 Cor. 8. 5. to live to him and to die and be offered for him The sence is Thou shalt have friends and subjects as well as enemies and thy subjects shall not yield thee a forced and seigned obedience aâ—… those who are subject to or conquered by earthly Princes frequently do of which see on Psal. 1â—… 44 45. but shall most willingly and readily and chearfully obey all thy commands without any dispute or delay or reservation and they shall not need to be pressed to thy service but shall voluntarily list themselves and fight under thy Banner against all thy enemies in the day of thy power q When thou shalt take into thy hands the rod of thy strength as it is called v. 2. and set up thy Kingdom in the World and put forth thy mighty Power in the preaching of thy Word and winning Souls to thy self by it Or in the day of thine army or forces when thou shalt raise thine Army consisting of Apostles and other Preachers and Professors of the Gospel and shalt send them forth to conquer the World unto thy self in the beauties of holiness r A dorned with the beautiful and glorious robes of Righteousness and true Holiness wherewith all new men or true Christians are cloathed Eph. 4. 24. compare Revel 19. 8 14. with various gifts and graces of Gods Spirit which are beautiful in the eyes of God and of all good men The last clause noted the inward disposition the willingness of Christs Subjects and this notes their outward habit and deportment Wherein there seems to be an allusion either 1. to the beautiful and glorious garments of the Levitical Priests all Christians being Priests unto God Rev. 1. 6. 1 Pet. 2. 5 9. Or 2. to the military robes wherewith Souldiers are furnished and adorned all Christians being Souldiers in the Christian warfare But the words are and may well be rendred thus in the beauties or glories of the Sanctuary i. e. by an usual Hebraism in the beautiful and glorious Sanctuary which is called the Holy and beautiful house Isa. 64. 11. either in the Temple at Ierusalem which was honoured with Christs presence whereby it excelled the glory of the first house according to Hagg. 2. 9. in which both Christ and the Apostles preached and by their preaching made many of these willing people or in Ierusalem which is oft called the Holy place or city by the same word which is here rendred Sanctuary or in the Church of God and of Christ which was the Antitype of the old Sanctuary or Temple as is evident from 1 Cor. 3. 16 17. 2 Cor. 6. 16. Heb. 3. 6. 1 Pet. 2. 5. And this place may be mentioned as the place either where Christs people are made willing and shew their willingness or where Christ exerciseth and manifesteth that power last mentioned * Or more than the womb of the morning thou shalt have c. from the womb of the morning thou hast the dew of thy youth s This place is judged the most difficult and obscure of any in this whole Book The words are diversly rendred and understood They are to be understood either 1. of Christ himself and that in respect either 1. of his Divine and eternal generation which may be called the dew of his youth or birth and which he may be said to have had from the womb of the morning before the first morning or light was created or brought out of its womb that is before the world was which is a common description of Eternity in Scripture Or 2. of his humane Nature and Birth and so the words may be thus rendred From the womb of the morning Or as it is rendred by divers others From the womb from the morning i. e. from thy very first birth thou hast or hadst the dew of thy youth i. e. those eminent blessings and graces wherewith thou wast enriched or thy youth or childhood was like the dew precious and acceptable Or rather 2. of Christs subjects or people of whom he evidently spoke in the former part of the verse wherewith these words are joyned And it seems not probable that the Psalmist after he had discoursed of Christs advancement to his Kingdom and his Administration of it and success in it both as to his enemies and friends would run back to his birth either Divine or humane both which were evidently and necessarily supposed in what he had already ready said of him But then these words may be read either 1. separately as two distinct clauses as they seem to be taken by our English Translators and by the Colon which they placed in the middle And so the first clause belongs to the foregoing words as noting the time when the people should be willing which having declared more generally in those words in the day of thy power he now describes more particularly and exactly that they should be so even from the morning or in a Poetical strain which is very suitable to this Book from the womb of the morning to wit of that day of his power i. e. from the very beginning of Christs entrance upon his Kingdom which was after his Resurrection and Ascension into Heaven and from the very first preaching of the Gospel after
Ecclesiastical and especially for Civil affairs as the next clause explains it the thrones of the house of David k The Royal Throne allotted by God to David and to his posterity for ever and the inferior Seats of Justice established by and under his Authority See 2 Chron. 19. 8 9 10. 6 Pray for the peace of Jerusalem l In whose prosperity both your Civil and your Religious priviledges are deeply concerned they shall prosper m Or let them prosper the future being taken imperatively as is very frequent The Lord grant them prosperity and all happiness that love it 7 Peace be within thy walls n In all thy dwellings and prosperity within thy palaces o Especially in the Court and the dwellings of the Princes and Rulers whose welfare is a publick blessing to all the people 8 For my brethren and companions sakes p And this I desire not onely nor chiefly for my own security and for the glory of mine Empire but for the sake of all my fellow-citizens and of all the Israelites whom though my Subjects I must owne for my brethren and companions in the chief priviledges and blessings enjoyed at Ierusalem I will now say Peace be within thee 9 Because of the house of the LORD our God q Which is now fixed in this City I will * Neh. 2. 10. seek thy good PSAL. CXXIII A song of degrees This Psalm contains a description of the great agony and distress of Gods people and of their carriage under it 1 UNto thee a Unto thee onely because all other persons either cannot or will not help me lift I up mine eyes O thou * Psal. 115. 3. that dwellest in the heavens 2 Behold as the eyes of servants look unto the hand of their masters b Either 1. for supply of their wants which comes from their masters hand or 2. for pity the hand being the instrument whereby masters commonly correct their servants and looking to the hand may express the posture of one supplicating for mercy or rather 3. for help and defence against their oppressors For servants were unable to defend themselves and were not allowed to wear defensive weapons but expected and had protection from their masters in case of injury For this phrase of having ones eyes towards another both in this and other sacred Books constantly notes expectation and desire of help from them as Psal. 25. 15. 69. 4. Isa. 17. 7. Ezek. 23. 27. and oft elsewhere And the phrase of Gods having mercy upon another doth most commonly signifie that act or effect of his mercy in helping and delivering him and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the LORD our God until that he have mercy upon us c Until he graciously help and save us 3 Have mercy upon us O LORD have mercy upon us for we are exceedingly filled with contempt d With opprobrious words and injuries 4 Our soul is exceedingly filled with the scorning of ‖ Or The â—…lent 2 Kings 9. 28. those that are at ease and with the contempt of the proud e With the scornful and contemptuous carriage of thine and our enemies who live in great ease and glory whilst we thy people are overwhelmed with manifold calamities PSAL. CXXIV A song of degrees of David This Psalm was composed by David in the name and for the use of all the Church and people of Israel as a thanksgiving for their deliverance from some eminent danger or dangers from proud and potent enemies Many such they had in Davids time but which of them is here intended is hard to determine and not worth the inquiry 1 IF it had not been the LORD who was on our side * Psal. 129. 1. now may Israel say 2 If it had not been the LORD who was on our side when men rose up against us 3 Then they had swallowed us up quick a They had speedily and utterly destroyed us as Korah c. were Numb 16. when their wrath was kindled against us 4 Then the waters had overwhelmed us the stream had gone over our soul. 5 Then the proud waters b Our enemies compared to proud waters for their great multitude and swelling rage and mighty force had gone over our soul. 6 Blessed be the LORD who hath not given us as a prey to their teeth c A Metaphor from wild beasts which tear and devour their prey with their teeth 7 Our soul is escaped * Prov. 6. 5. as a bird out of the snare of the fowlers the snare is broken and we are escaped 8 * Psal. 121. 2. Our help is in the name of the LORD who made heaven and earth PSAL. CXXV A song of degrees This Psalm was designed for the consolation and encouragement of Gods Church and people in all ages against all the plots and malice of their enemies 1 THey that trust in the LORD shall be as mount Zion which cannot be removed a Or overthrown by any winds or storms partly because of its own greatness and strength and partly because of the Divine protection afforded to it but abideth for ever 2 As the mountains are round about Jerusalem b By which it was defended both from stormy winds and from the assaults of its enemies so the LORD is round about his people from henceforth even for ever 3 For the rod of †〈◊〉 wickâ—… the wicked c The power and authority of cruel Tyrants shall not rest d Not continue for ever nor too long upon the lot of the righteous e Upon the habitations and persons of good men lest the righteous put forth their hands unto iniquity f Lest through humane frailty and the great weight or long continuance of their troubles they should be driven to impatience or to despair or to use indirect and sinful courses to relieve themselves 4 Do good O LORD unto those that be good g As thou hast promised to keep thy people from evil v. 3. be pleased also to vouchsafe unto them those blessings which are good for them Or thus Having declared Gods tender care of his people and his promise made to them he now prayeth for the execution of the said promises and to them that are upright in their hearts 5 As for such as turn aside unto their crooked ways h But those hypocrites who either through fear of the rod mentioned v. 3. or â—…or other considerations shall turn aside from the ways of God which for a time they professed and seemed to owne unto sinful courses whom he opposeth to the upright v. 4. the LORD shall lead them forth i To wit unto punishment as malefactors are commonly led to the place of execution with the workers of iniquity k With the most obstinate and profligate sinners of whose plagues they shall certainly partake as they
gone before thee the Prophets and Apostles and after and in subordination to them and to their Writings others whom I shall raise from time to time to feed my People with Wisdom and Understanding 9 I have compared thee s Heb. I have made thee like which may be understood either 1. Verbally by comparing Or 2. Really by making a real resemblance in Quality or Condition * Ch. 2. 2 10 1â—… 4. 1 7. â—… 2. 6. 4. Joh. 14. 15. O my love to a company of Horses in Pharaohs chariots t Either 1. For comeliness for an Horse is a very stately and beautiful Creature and the Egyptian Horses were preferred before others 1 King 10. 28. Isa. 31. 1. and Pharaohs own Charet Horses were doubtless the best of their kind Or 2. For excellent order and usefulness as those Horses did equally and orderly draw the Chariot and carried Pharaoh with ease and speed whither he designed to go Or rather 3. For strength and courage to overcome all thine Enemies For Horses are famous for that property Iob 39. 21 c. And the strength of the Battle was then thought to consist very much in Horses Prov. 21. 31. and Chariots and especially in a company or multitude of them And the Chureh in this Book is represented not only as fair and beautiful but also as terrible to her enemies Cant. 6. 10. Compare Rev. 19. 11 14. 10 * Ezek. 16. 11 12 13. Thy cheeks are comely with rows of jewels u Which being fastened to the Heads of Brides used to hang down upon and to adorn their Cheeks according to the manner in those times He mentions the Cheeks as the chief seat of Beauty and he intimates that the Churches Beauty is not natural nor from her self but from the jewels wherewith Christ adorns her thy neck x Which is mentioned as another visible part and seat of Beauty Hos. 10. 11. But to accommodate every part and ornament named in this Book to some particular thing in the Church seems to have more of curiosity and Artifice than of solidity and use with chains of gold y Whereby as well as by the rows of Jewels he may seem to design all those persons and things wherewith the Church is made beautiful in the Eyes of God and of men such as excellent Ministers and Saints righteous Laws holy Ordinances and the Gifts and Graces of Gods spirit all which are given by God to the Church and are her best ornaments 11 We z I thy Bridegroom with the cooperation of my Father and of the holy Spirit Such plural Expressions are somtimes used in Scripture concerning one God to note the plurality of Persons in one Divine Essence as hath been noted upon Gen. 1. 26. and elsewhere will make thee borders of gold with studs of silver a Beautiful and honourable Ornaments such as those v. 10. Variety of Expressions are used to signifie the various kinds and Improvements of the Gifts and Graces which are bestowed by Christ upon the Church The Phrase here used may be compared with that of Apples of Gold in pictures of silver Prov. 25. 11. 12 While the king b My Royal Husband sitteth at his table c Either 1. With the spirits of just men and blessed Angels in heavenly Glory to which Christ was advanced after his sufferings and from which he poureth down his Spirit upon his People Or rather 2. With me in his Gospel and Ordinances in which Christ entertaineth his People and is in a special and gracious and glorious manner present with them Mat. 18. 20. 28. 20. which also is oft represented in Scripture under the notion of a Feast or Banquet of which see Prov. 9. 1 2 3 5. Isa. 25. 6. Mat. 8. 11. 22. 12. 1 Cor. 10. 21. my spikenard d The Graces of his Spirit conferred upon me and drawn forth by his powerful presence which is here compared to those sweet Ointments which the Master of the Feast caused to be poured out upon the Heads of the Guests of which see Mark 14. 3. Luk 7. 38. in which Ointments Spikenard was a chief ingredient Ioh. 12. 2 3. sendeth forth the smell thereof e Which notes the exercise and manifestation of her Graces which is a sweet smelling favour in the nostrils of her Husband and of her Companions 13 A bundle of mirrh f Or A bag of mirrhe in which there was a considerable quantity of the Gum which droppeth from the Mirrhe Tree Mirrhe is bitter to the taste but sweet to the smell and therefore was ever reckoned amongst the best perfumes See Exod. 30. 23. Psal. 45 8. Ioh. 19. 39. is my beloved unto me g He is most precious and comfortable to me and the Author of my sweet smell last mentioned he shall lie all night betwixt my breasts h In the place where bundles or bags of Mirrhe or other persumes hung down being fastened about their Necks which yet were taken away and laid aside by night But the Church intimates that she will not part with Christ neither day nor night Or this Phrase may note the Churches intimate Union with and hearty Affection unto Christ. 14 My beloved is unto me as a cluster of ‖ Or cypress camphire i Or Cypress as others render it It was an odoriferous plant growing in Vineyards and some think that it was a most pleasant kind of Vine like that which bears Muscatella Grapes yea some very learned men understand it of that Plant which dropped balm which grew in or near the place here specified as is affirmed not only by the Jews but also by Pagan Writers as Diodorus and Tâ—…ogus Nor are we concerned to know which or what it was it being confessed and evident that it was some pleasant and grateful Plant and that it sets forth that great delight which the Church hath in the enjoyment of Christ. in the vineyards of En-gedi k A pleasant and well watered place in the Tribe of Iudah Ios. 15. 62. Ezek. 47. 10. where there were many pleasant Plants whence it was called Hazazon Tamar 2 Chron. 20. 2. 15 * Ch. 4. 1. â—… 12. Behold thou art fair ‖ Or 〈◊〉 compaâ—…ion my love behold thou art fair l This is the Speech of Christ. The words are doubled partly to note the certainty of the thing notwithstanding her mean and modest opinion of her self and partly to manifest his high esteem and fervent affection for her and to assure her that notwithstanding all her infirmities he was very well pleased with her thou hast doves eyes m Which are 1. Comely and pleasant 2. Modest and humble not lofty as the looks of some other Creatures are 3. Mild and harmless not fierce and fiery not looking and watching for prey as the Eyes of revenous Birds are 4. Chast and faithful looking only to their Mates so that if any
was gone she pursued after him so now when Christ was coming or come to her she was ready to wander go aâ—…tray from him according to the common and corrupt disposition and custom of Mankind and therefore he seeks to stop or to reclaim her and to oblige her to return to her first Love and to repent more throughly than she had yet done return l This word is here repeated four times to signifie both Christs passionate Love to her and earnest desire of her return and her backwardness to it which made so many calls necessary O Shulamite m This title signifies either 1. One born in or belonging to Ierusalem called also Salem Ps. 76. 2. Or 2. The Wife of Solomon thus called after her Husbands name see Isa. 4. 1. And as Christ is called by the name of Solomon ch 3. 7 9 11. so the Church is fitly described by the title of Solomons Wife return return that we may look upon thee n That I and my companions and friends may contemplate thy Beauty what will you see o But what do you my friends expect to discover in her Christ proposeth the question that he may give the following answer and that they should take special notice of this as a very remarkable thing in her in the Shulamite as it were the company p Whereby he intimates that this one and onely Spouse was made up of the whole multitude of Believers ‖ Or of Mahanaim of two armies q Either 1. Opposite one against the other and so this may note the conflict between the Flesh and Spirit which is in all the faithful in this Life Or 2. Confederate together and so this may signifie either 1. The recollection and Union of Jews and Gentiles which shall one day be under Christ as their common head Eph. 2. 15. Or 2. The safety and strength of the Church which is compared to an army with banners above v. 4 10. and here to a numerous Host distributed into two Armies Wherein also there may be an allusion to that story Gen. 32. 1. where this very word here rendred two armies is used CHAP. VII The Bridegroom who spâ—…ke the lâ—…st words â—…ere continueth his speech and breaks forth into an elegant and particular dâ—…scription and commendation of the Spouse partly from the parts 〈◊〉 〈◊〉 〈◊〉 and partly from her Ornaments In which the same thing is 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 concerning her description of the Bridegroom that there is 〈◊〉 necessity of a distinct application of 〈◊〉 parcel of it the design being only this to describe the Beauty and Glory of the Church under the representation of a beautiful and noble Woman This also is observable that in the description of Christ she begins at the Head and so goeth downward Ch. 5. 11 c. but Christ in the description of the Spouse proceedeth from the Feet upwards 1 HOw beautiful are thy feet a Which being the chief instrument of our motion from place to place is oft used meâ—…onimically for the motion itself and so may here signifie either the inward motions the workings of the affections or the outward motions the steps or actions of the Life both which are right and amiable in Believers with shoes b Which were anciently evidences of a free and comfortable state whereas slaves and mourners use to go baresoot 2 Sam. 15. 30. Isa. 20. 4. which also in Women of high quality were adorned with Gold and other Ornaments of which see Isa. 3. 18. These may also signifie that the Feet of Believers should be shod with the preparation of the Gospel of Peace Eph. 6. 15. O princes daughter c Both by Birth being born of God and by disposition and deportment agreeable to that quality the joints of thy thighs d Either 1. The hollow place in which the Hip or Thigh-bone moveth and turneth itself Or rather 2. The Hip or Thigh-bone which moveth there for this is more fitly compared to a jewel well set Some understand this of some Ornaments worn by Women upon those parts for the word rendred joints may signifie girdles or any Ornament which encompasseth any part of the Body and the same words which signifie thighs are both in Hebrew and other Languages somtimes used concerning the legs Which being admitted this might seem to be understood of the Brides Garters about her Legs which not unfitly follows the Shoes upon her Feet last mentioned But this sense seems not to suit so well with the following comparison as the former doth are like jewels the work of the hands of a cunning workman e Like jewels orderly and excellently set by a skilful Artist So this signifies the uprightness and decency of her going which depends very much upon the right scituation of the Hip or Thigh-bone which when it is dislocated or disordered causeth a lameness or uncomeliness in going whereby he understands the orderliness and amiableness of her conversation 2 Thy navel is like a round goblet f To which it is not unfitly compared because it is of a round form and hollow and hath windings and circlings in it which wanteth not †Heb. mixture liquor g Thy Navel is not only comely but fruitful For the Navel is the proper instrument of nourishing the Child or Children which are in the Womb. And so this seems to signifie the Churches fruitfulness partly in her self in cherishing and improving all the Graces and good motions of Gods Spirit within her and principally in reference to those many Children which she bears and feeds in her Womb with the wholsom liquor of Gods Ordinances thy belly h In which thy Children are for a time contained and fed is like an heap of wheat i i. e. Of wheat corn round and swelling as it is in Women with child and full of nourishment not only of Liquor as was last said but also of Meat which may note the various provisions which Christ hath laid up in his Church according to the several capacities of her Children Milk for Babes and stronger Meat for those who are grown up set about with lilies k Not for defence which the Church doth not need having the strong God for her Protector but for Ornament and Beauty Whereby is implied that she is not only fruitful but beautiful and that her Children are not only numerous and well fed but also comely and delightful to the Eye as Lilies are and withal pure and innocent in which respect both Christ and the Church are compared to Lilies Cant. 1. 1 2. 3 * Thy two breasts are like two young roes that Ch. 4. 5. are twins l Which is repeated from Ch. 4. 5. where it is explained 4 Thy neck m Of which see on Ch. 4. 4. is as a tower of ivory n Clear and smooth and long and streight and erected thine eyes o Of which see on Ch. 1.
15. 4. 1. like the fishpools p Full and clear and quiet and pleasant Possibly hâ—…re were two fish-ponds which being conveniently seated in a large field might bear some resemblance to the Eyes placed in the Head in Heshbon q A pleasant and well watered City beyond Iordan as we may guess from Num. 32. where doubtless there were some eminent and well known fish-pools as further appears by the exact description of the particular place here following in which they were by the gate of Bathrabbim thy nose r The instrument of smelling and discerning between pleasant and loathsâ—…m things which may signifie the Churches sagacity in discerning between good and evil is as the tower of Lebanon s Which though it be not elsewhere mentioned was in all probability built by Solomon in the Mountain of Lebanon which was the Northern Border of the Land of Israel towards Damascus and therefore a very fit place for a watch Tower To this Tower her Nose is compared not for its greatness but for its comely and convenient proportions and beautiful aspect which doubtless were in this as well as in the rest of Solomons Buildings which looketh toward Damascus t Which words seem to be added to distinguish this from another Tower or Building in or near to Ierusalem which was called the house of the forrest of Lebanon 1 Kin. 7. 2. 5 Thine head u Which may signifie the Churches Mind or Understanding which is seated in the head upon thee x Which is upon thee or above the rest of thy Body is like ‖ Or crimson Carmel y Eminent and pleasant to the Eye and fruitful as Mount Carmel was as hath been formerly noted Which may note that her Mind was adorned and replenished with knowledge and other excellent Gifts of the Holy Ghost Or as others render it like crimson or purple which is called Carmel 2 Chr. 2. 7. 3. 14. because those fishes out of which they had their purple were taken in the Sea bordering upon Mount Carmel And so the same thing is repeated in the next clause in other words and the hair of thine head like purple z Which colour was anciently much esteemed and commended as by sacred so also by prophane Writers the king is †Heb. bound held in the galleries a In which he walketh and having once espied thee is captivated by thee and unable or unwilling either to depart or to take off his Eyes from thee as if he were fast bound and chained to thee The galleries may note either the Ordinances or rather the Churches in which Christ walketh Rev. 2. 1. in which Christ and Believers converse together 6 How fair and how pleasant art thou b It were infinite to reckon up all the particulars of thy Beauty in one word thou art universally amiable beyond Expression O love for delights c For those various lovely features which are in thee and for the great and manifold delights which are or may be enjoyed in conversing with thee 7 This thy stature is like to a palm-tree d Tall and streight or upright as a Tree And he seems to mention the Palm-tree rather than any other partly because it grows more directly upward than other Trees and partly because it is constantly green and flourishing and groweth upward in spight of all pressures and therefore was used in festival solemnities Lev. 23. 40. Ioh. 12. 13. and was a symbol of Victory Rev. 7. 9. In all which respects it fitly represents the state of Believers and thy breasts to clusters e Large and round and full of juice See on v. 3. This particular is added as an evidence of her maturity and married estate and of her fruitfulness of grapes f Which word may easily be supplied out of the next verse Although the fruit of the Palm-tree also is said to grow in clusters 8 I said g Within my self I resolved I will go up to the palm-tree h I will climb up that so I may take hold as it follows of the boughs which do not grow out of the sides as in other trees but only at the top of it I will take hold of the boughs thereof i Partly to prune and dress them and partly to gather the fruit Whereby is signified Christs care of his Church and his delight in her now also thy breasts shall be as clusters of the vine and the smell of thy nose k Of thy breath which is oft called the breath of or in a mans nostrils Gen. 7. 22. Isa. 2. 22. Lam. 4. 20. like apples l Either 1. Common Apples which sometimes yield a very pleasant smell Or 2. Odoriferous Apples See on chap. 2. 5. 9 And the roof of thy mouth m Either 1. Thy speech the palaâ—…e being one of the principal instruments of Speech Or rather 2. Thy taste whereof the Palate or Roof of the Mouth is the most proper and principal instrument Iob 34. 3. But then this is not to be understood actively of her tast but passively of the tast or relish which her beloved had of her as in the foregoing clause the smell of her nose was not meant subjectively or actively of that sense of smelling which was seated in her Nose but objectively or passively of the breath of her Nostrils which was sweet to the smell of her beloved like the best wine n Grateful and refreshing for my beloved o Either 1. For thee my beloved who reapest the comfort and benefit of that pleasure which I take in thee Or 2. For me thy beloved or according to thy usual expression for my beloved Which words Christ takes as it were out of her Mouth and repeats them emphatically Which agrees very well to the stile and usage of these dramatical and amatorious Writings And this clause further intimates the Churches Loyalty or Faithfulness to Christ that she reserves her self and all her Loves for Christ alone * Pro. 23. 31. Heb. that goeth down †Heb. streightly sweetly p Whereas bad Wire either goeth down slowly and tediously or is not permitted to go down at all Heb. that walketh directly or that moveth itself aright which is given as the Character of good Wine Pro. 23. 31. causing the lips ‖ Or of the ancient of those that are asleep to speak q Causing the most dull and stupid and sleepy headed persons to speak and that fluently and eloquently which is a common effect of good Wine 10 * Ch. 2. 16. 6. 3. I am my beloveds r This and the following verses contain the words of the Bride in answer to the Bridegrooms most indearing Expressions delivered in the foregoing verses and his desire is towards me s I perceive and am fully satisfied that he heartily loves me It is my duty to have my desire towards him as my Husband according to
brought thee forth that bare thee 6 Set me as a seal upon thine heart as a seal upon thine arm r These are undoubtedly the words of the Bride The sense is Let thy Mind and thy heart be constantly set upon me let me be engraven upon the Tables of thine Heart He seems to allude to the engraven Tablets which are frequently worn upon the Breast and to the signet on a mans arm or hand which men prize at a more than ordinary rate as appears from Ier. 22. 24. Hag. 2. 23. and which are continually in their sight for love s My Love to thee from whence this desire proceeds is strong as death t Which conquers every living thing and cannot be resisted nor vanquished jealousie u Or zeal my ardent Love to thee which also fills me with Fears and Jealousies lest thou shouldest bestow thine affections upon others and cool in thy Love to me or withdraw thy Love from me for true Believers are subject to these passions is †Heb. hard cruel x Heb. hard grievous and terrible and somtimes ready to overwhelm me and swallow me up and therefore have pity upon me and do not leave me as the grave the coals thereof are coals of fire y It burns and melts my heart like fire which hath a †Heb. flame of the Lord. most vehement flame 7 Many waters cannot quench love neither can the floods drown it * Pro. 6. 35. if a man would give all the substance of his house for love it would utterly be contemned z It is the nature of Love in general and of my Love to thee that it cannot be taken off neither by Terrors and Afflictions which are commonly signified in Scripture by waters and floods Psal. 32. 6. 42. 7. and elsewhere nor by temptations and allurements Nothing but the presence and favour of the beloved person can quiet and satisfie it And therefore do not put me off with other things but give me thy self without whom and in comparison of whom I despise all other persons and things 8 We a These are manifestly the words of the Bride still continuing her speech The present Church which was that of the Jews speaks of another future Church which was to consist of the Gentiles which she calls little because she was the younger Sister and then scarce had a being and she calls her her Sister partly because she was so in the purpose of God their common Father though at present she was a stranger to him and partly to intimate that the Gentile-Church should be admitted to the participation of the same priviledges with that of the Jews have a little sister b and she hath no breasts c No grown and full Breasts as Virgins have when they are ripe for Marriage Ezek. 16. 7. This signifies the present doleful estate of the Gentiles which as yet were not grown up into a Church Estate and wanted the milk or food of Life as for itself so also for its Members what shall we do for our sister d Teach us to know and perform our duty to them which is to embrace them with sincere and fervent affections to promote their coming in to Christ and to rejoice in it and not to envy it and murmur at it as the Jews did in the days of Christ and of his Apostles in the day when she shall be spoken for e To wit for bringing her into the state of Matrimony when Christ and his Apostles and others the first Ministers of the Gospel who were Members of the Jewish Church did speak and act for the conversion of the Gentiles 9 If she be a wall we will build upon her a palace of silver and if she be a door we will inclose her with boards of cedar f This seems to be Christs Answer to the foregoing question of the Jewish Church concerning their Sister Church of the Gentiles for which they were very solicitous Christ therefore engageth himself to take care of her and to provide for her as the matter doth require and as suits best with her condition If the Gentiles when they are converted shall be like a Wall strong and firm in Faith stedfast against all Assaults and Temptations for a Wall in Scripture use signifies strength Isa. 26. 1. Ier. 15. 20. and elsewhere We my Father and I and the Holy Ghost as the principal Builders and my Ministers as workers with and under us will build upon her a palace of silver will add more strength and beauty to her will enlarge and adorn her make her more amiable in mine Eyes and more visible and glorious in the Eyes of the World And if she be as a Door which is weaker than a Wall and where the Enemy doth or may break in upon her if she be weak in Faith and somtimes overcome by the tempter yet we will not therefore reject and forsake her but we will enclose or as many others render the word strengthen or fortifie her with Boards of cedar which are not only beautiful but also strong and durable If she be sincere and open the door of her Heart to me though she be weak I will come into her and make her stronger 10 I am a wall g These seem to be the words of the Jewish Church to Christ O Lord by thy Grace I am what thou wouldst have my Sister to be a Wall and therefore do humbly beg and hope that according to thy promise to her in that case thou wiltst build upon me a Palace of Silver and my breasts like towers h Which stand out from and above the Wall and are an ornament and defence to it Of the Churches Breasts see before ch 4. 5. 7. 3 7. then was I in his eyes as one that found †Heb. peace favour i When by his Grace I was made a wall he was well-pleased with me and with his own workmanship in me 11 Solomon had a vineyard at Baal-hamon k A place not far from Ierusalem where Solomon had as it seems a noble vineyard he let out the vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver l Whereby he signifies both the vast extent of the Vineyard which required so many keepers and its singular fertility which afforded so great a Rent 12 My vineyard m My Church which is oft compared to a vineyard and is here opposed to Solomons vineyard It is much doubted and disputed whether this verse be spoken by Christ or by the Spouse the first clause seems to agree best to the former and the following clause to the latter Possibly the difficulty may be reconciled by ascribing the first clause to Christ and the latter to the Spouse such interlocutions being familiar in this Book and in other Writings of this kind which is mine n This Repetition is not idle but very
they were in perpetual fear of further Severities and Sufferings at the pleasure of their cruel Lords and Masters and from the hard bondage wherein thou wast made to serve 4 That thou * Hab. 2. 6. shalt take up f Into thy Mouth as it is fully expressed Psal. 50. 16. this ‖ Or taunting speech proverb against the king of Babylon and say How hath the oppressour ceased g This is spoken by way of Astonishment and Triumph Who would have thought this possible the ‖ Or exactness of gold golden city h As they used to call themselves which therefore he expresseth here in a Word of their own Language ceased 5 The LORD hath broken * Psal. 125. 3. the staff of the wicked and the scepter of the rulers i This is an Answer to the foregoing Question It is God's own Work and not Man's and therefore it is not strange that it is accomplished 6 He who smote the people in wrath with †Heb. a stroke without removing a continual stroke he that ruled the nations in anger k With Rigour and not with Clemency as many Conquerours have done is persecuted and none hindreth l Neither the Babylonians themselves nor their Consederates could withstand the Power of the Medes and Persians 7 The whole earth m The Inhabitants and Subjects of that vast Empire who groaned under their cruel Bondage is at rest and is quiet they break forth into singing 8 Yea the fir-trees rejoyce at thee and the cedars of Lebanon n Which were felled down for the service of her Pride and Luxury but now are suffered to stand and flourish It is a Figure usual in Sacred and Profane Writers called Prosopopâ—…ia saying since thou art laid down no fâ—…ller is come up against us 9 ‖ Or the grave Hell o Or the grave as the same Word is rendred v. 11. and in innumerable other places to which he elegantly ascribeth Sense and Speech as Poets and Oratours frequently do from beneath is moved for thee to meet thee at thy coming it stirreth up the dead for thee even all the †Heb. leaders ‖ Or great goats chief ones p Heb. the he-goats which lead and govern the Flock of the earth it hath raised up from their thrones q From their several Graves which he seems to call their thrones by way of Irony or Derision the onely Thrones now lest to them Thrones both paved and covered with Worms as is noted v. 11. in stead of their former Thrones made of Ivory or Silver and adorned with Gold and Precious Stones all the kings of the nations 10 All they shall speak and say unto thee Art thou r Who wa st King of Kings and far superiour to us in Power and Authority that didst neither fear God nor reverence Man that didst stay whom thou wouldest and keep alive whom thou wouldest Dan. 5. 19. become also weak as we art thou become like unto us 11 Thy pomp is brought down to †Heb. hell the grave s All thy Glory is lost and buried with thee and the noise of thy Viols t All thy musical and melodious Instruments which were much used in Babylon Dan. 3. 5 7 10. and were doubtless used in Belshazzar's Solemn Feast Dan. 5. 1. at which time the City was taken to which possibly the Prophet here alludes the worm is spread under thee u In stead of those rich and stately Carpets upon which thou didst frequently tread and the worms cover thee 12 How art thou fallen from heaven x From the heighth of thy Glory and Royal Majesty as Kings are sometimes called gods in Scripture so their Palaces and Thrones may be fitly called their heavens ‖ Or O day-star O Lucifer y Which properly is a bright and eminent Star which ushers in the Sun and the Morning but is here metaphorically taken for the high and mighty King of Babylon And it is a very usual thing both in Prophetical and in Profane Writers to describe the Princes and Potentates of the World under the Title of the Sun or Stars of Heaven Some understand this Place of the Devil to whom indeed it may be mystically applied But as he is never called by this Name in Scripture so it cannot be literally meant of him but of the King of Babylon as is undeniably evident from the whole Centext which certainly speaks of one and the same Person and describes him as plainly as Words can do it son of the morning z The Title of son is given in Scripture not onely to a Person or Thing begotten or produced by another but also in general to any thing which is any way related to another in which sence we read of a son of stripes Deut. 25. 2. the son of a night Ionah 4. 10. a son of perdition Ioh. 17. 12. and which is more agreeable to the present Case the sons of Arcturus Iob 38. 32. how art thou cut down to the ground which didst weaken the nations 13 For thou hast said in thine heart I will ascend into heaven a I will advance my self above the State of a weak and mortal Man Great Monarchs are easily induced be their own vain Imaginations and the Flattery of their Courtiers to entertain an Opinion of their own Divinity so far that many of them have received and required Divine Worship to be paid to them I will exalt my throne above the stars of God b Either 1. above all other Kings and Potentates whom God hath set up or 2. above the most eminent Persons of God's Church and People who are frequently called stars as Dan. 8. 10. Revel 1. 16 20. 12. 1. which sence the next Words favour I will sit also upon the mount of the congregation c I will establish my Royal Throne upon Mount Sion where the Jews meet together to worship God in the sides of the North d This is added as a more exact Description of the Place of the Temple which stood upon Mount Moriah which was Northward from the Hill of Zion strictly so called and was a part of the Hill of Zion largely so called See on Psal. 48. 2. 14 I will ascend above the heights of the clouds e To wit into Heaven as he said v. 13. I will be like the most high f In the uncontrollableness of my Power and the universal Extent of my Dominion over all the Earth 15 Yet thou shalt be brought down to hell to the sides of the pit 16 They that see thee shall narrowly look upon thee g As hardly believing their own Eyes because this Change seemed impossible to them and consider thee saying Is this the man that made the earth h All the Nations of the Earth to tremble that did shake kingdoms 17 That made the world as a wilderness and destroyed the cities
commonly the strongest part an heap of a defenced city a ruin a palace of strangers d The Royal Cities in which were the palaces of strangers i. e. of the Kings of strange People or of the Gentiles to be no city it shall never be built e Their Cities and Palaces have been or shall be utterly and irrecoverably destroyed 3 Therefore shall the strong people glorifie thee the city of the terrible nations shall fear thee f Thy stoutest Enemies observing thy wonderful Works in saving thy People and in destroying others of thine and their Adversaries shall be either converted or at least convinced and forced to acknowledge thy Power and shall tremble before thee 4 For thou hast been a strength to 〈◊〉 poor a strength to the needy in his distress a refuge from the storm a shadow from the heat g For thou hast defended thy poor and helpless People against the fiercest Assaults of their Enemies when the blast of the terrible one is as a storm against the wall h Or for as this Particle commonly signifies or rather therefore as it is frequently used because thou art their Defender the blast of the terrible or strong or violent one was like a storm of Hail or Rain or Wind against a wall which makes a great and terrible noise but without any effect for the Wall stands firm in spight of it It is probable the Prophet in these Words had a special respect to that miraculous Deliverance of Ierusalem from the Rage and Attempt of Sennacherib although the Words be general and include other Deliverances of a like nature 5 Thou shalt bring down the noise i The tumultuous noise as the Word properly signifies which he called their blast in the foregoing Verse by which he means their Rage and furious Attempts which are commonâ—… managed with much noise and clamour of strangers k Of those strange and Heathen Nations that fought against God's People as the heat in a dry place even the heat with the shadow of a cloud l With as much â—…ase as thou dost in the Course of thy common Providence allay the Heat of a dry Season and Place either by the shadow of thy Clouds or by the Rain which falleth from black and shadowy Clouds the branch m The Arm or Power as a Branch is the Arm of a Tree Or the Prince or Commanders for the Word branch is sometimes put for a Person of eminent Place and Power as Psal. 80. 15. Isa. 4. 2. Zech. 3. 8. 6. 12. But others render the Word the song as it is used Cant. 2. 12. their jovial and triumphant Song of the terrible ones shall be brought low 6 And in this mountain n In Mount Zion to wit in God's Church which is very frequently meant by the Names of Zion and Ierusalem both in the Old and in the New Testament shall * Prov. 9. 2. lat 22. 4. c. the LORD of hosts make unto all people o Both Jews and Gentiles who shall then be admitted to the participation of the same Privileges and Ordinances a feast of fat things p A Feast made up of the most exquisite and delicate Provisions Which is manifestly meant of the Ordinances Graces and Comforts given by God in and to his Church a feast of wines on the lees q Which have continued upon the Lees a competent time whereby they gain strength and afterwards drawn off from the Lees and so refined as it is explained in the next Clause of fat things full of marrow of wines on the lees well refined 7 And he will †Heb. swallow up destroy in this mountain the face of the covering r Which is put either 1. for the Covering of the Face by an Hypallage as silver of shekels is put for shekels of silver Levit. 5. 15. or 2. for the Covering or vail as the next Clause expounds it the Word face being oft superfluously used in the Hebrew Language as Gen. 1. 2 29. and elsewhere †Heb. covered cast over all people and the vail s The Vail of Ignorance of God and of the True Religion which then was upon the Gentiles and now is upon the Jews 2 Cor. 3. 14 15 16. which like a Vail covers Mens Eyes and keeps them from discerning between things that differ It may be also an Allusion either to the Vail which was put upon Moses his Face Exod. 34. 33 34. or to the Vail of the Sanctuary by which the persons without it were kept from the sight of the Ark. This is a manifest Prophecy concerning the Illumination and Conversion of the Gentiles that is spread over all nations 8 He t The Lord expressed both in the foregoing and following Words even the Messiah who is God and Man will * 1 Cor. 15. 54. Rev. 20. 14. swallow up death u Shall by his Death destroy the Power of Death as is said Heb. 2. 14. take away the Sting of the First Death and prevent the Second Death and give Eternal Life to the World even to all that believe in him in victory x Heb. unto victory i. e. so as to overcome it perfectly which compleat Victory Christ hath already purchased for and will in due time actually conser upon his People and the Lord GOD will * Rev. 7. 17. 21. 4. wipe away tears y Will take away from his People all Sufferings and Sorrows and all the Causes of them which is begun here and perfected in Heaven from off all faces and the rebuke of his people z The Reproach and Contempt which was daily cast upon his faithful People by the ungodly World and among others by the Apostate and Unbelieving Jews who accounted the Christians to be the scum and off-scouring of all things shall he take away from off all the earth a Or from off all this land i. e. from all the Church and People of God wheresoever they shall be from all their Faces as was said in the foregoing Clause for the LORD hath spoken it b Therefore doubt not of it though it seem incredible to you 9 And it shall be said c By God's People in way of triumph and reply to their Enemies in that day Lo this is our God d Your Gods are senceless and impotent Idols but our God is Omnipotent and hath done these great and glorious Works which fill the World with Admiration We may well boast of him for there is no God like to him Possibly it may be an intimation that God should take Flesh and became visibly present amongst Men. we have waited for him e Our Messiah or Saviour long since promised and for whom we have waited a long time now at last is come into the World bringing Salvation with him and he will save us this is the LORD we have waited for him we will be glad and
rejoyce in his salvation 10 For in this mountain shall the hand of the LORD rest f The powerful and gracious Presence of God which is oft signified in Scripture by God's hand shall have its constant and setled abode it shall not move from place to place as it did with the Tabernacle nor shall it depart from it as it did from Ierusalem but shall continue in his Church even to the end of the World Mat. 28. 20. and Moab g The Moabites which having been constant and implacable Enemies to Israel are Synechdochically put for all the Enemies of God's Church as the Edomites upon the same account are Isa. 34. 6. 63. 1. shall be ‖ Or threshed trodden down under him h Under his Feet as appears by the following Similitude even as straw is ‖ Or threshed in Madmenah trodden down for the dunghill i As easily and as effectually as the Straw which being left upon the Ground and mixed with the Dung which lies there is trampled upon by the Feet of Men and Beasts 11 And he k Either 1. Moab who being plunged into a Sea of Troubles shall endeavour to swim out of it but to no purpose or rather 2. the Lord who is designed by this very Pronoun he both in the latter Clause of this Verse and in the following Verse whose Power they shall be no more able to resist than the Waters can resist a Man that swims who with great facility divides them hither and thither shall spread forth his hands l Or siretch forth his hands to the utmost to smite and destroy them in the midst of them as he that swimmeth spreadeth forth his hands m Which he doth to the uttermost to swim and he shall bring down their pride together with the spoils of their hands n With all that Wealth which they have gained by Rapine and spoiling of God's People and others But the Words are otherwise rendred by others with or by as this Hebrew Particle is used Esth. 9. 25. the arms of his hands which he may mention because the Strength of a Man and of his Hands consisteth in his Arms whence also the arm in Scripture is oft put for Strength or by the motion or stroke of his hands as all the ancient Translators do in effect render it And this seems to agree best with the Metaphor here borrowed from one that swimmeth which is performed in that manner 12 And the * Chap. 26. 5. fortress of the high fort of thy walls o All thy walled Cities and Fortifications to which thou trustest shall he bring down lay low and bring to the ground even to the dust CHAP. XXVI IN that day a When God shall do such glorious Works for the Comfort of his People and for the Ruine of his and their Enemies as he hath described in the foregoing Chapter shall this song be sung in the land of Judah b In the Church of God which in Scripture is oft signified by the Titles of Iudah and Ierusalem and Sion or the like We have a strong city c Ierusalem or the Church which is oft called or compared to a City as Psal. 87. 3. Revel 3. 12. 11. 2. 21. 2. * Chap. 60. 18. salvation will God appoint for walls and bulwarks d God's immediate and saving Protection shall be to his Church in stead of Walls c. But I conceive with submission the Words may very fitly be thus rendred He will set or put or make her walls and bulwarks salvation i. e. as safe as Salvation it self or in safety there being onely a defect of the Preposition which is very frequent in Scripture 2 * Psal. 118. 19 20. Open ye the gates e Of the City mentioned v. 1. that the righteous nation f Either 1. those godly Jews who are returning from Babylon or 2. the whole Body of righteous and holy Men whether Jews or Gentiles For he seems to speak here as he apparently did in the foregoing Chapter of the Times of the Gospel which keepeth the †Heb. truths truth g Which is sincere and stedfast in the Profession and Practice of the True Religion may enter in 3 Thou wilt keep him in †Heb. peace peace perfect peace whose ‖ Or thought â—…r imagination mind is staied on thee h Heb. the fixed thought or mind i. e. the Man whose Mind and Thoughts are fixed and setled upon thee by Faith as the next Clause explains it the Qualification being put for the Person so qualified as folly and wisdom are put for a Fool and a Wise man Prov. 24. 9. Mic. 6. 9. and peace for a Man of peace Psal. 120. 7. thou wilt keep in peace peace i. e. in all manner of peace in constant and perfect peace In the foregoing Verse the Righteous were admitted into the City and here they are preserved and defended in it by God's Almighty Power because he trusteth in thee 4 Trust ye in the LORD for ever i In all Times and Conditions for in the LORD JEHOVAH is †Heb. the rock of ages Deut. 32. 4. everlasting strength k Heb. the rock of ages a sure Refuge to all those that trust in him through all generations therefore you may safely trust in him and that for ever 5 For he bringeth down l Heb. he hath brought down which yet may be put for the future he will bring down c. You may trust him for he can and doth raise some and throw down others according to his own good pleasure them that dwell on high m He speaks not so much of heighth of Place as of Dignity and Power in which sence also he mentions the lofty city in the next Clause the * Chap. 25. 12. 32. 19. lofty city n Which may be understood either of proud Babylon or collectively of all the strong and stately Cities of God's Enemies he layeth it low he layeth it low even to the ground he bringeth it even to the dust 6 The foot shall tread it down even the feet of the poor and the steps of the needy o God will bring it under the Feet of his poor and weak and despised People 7 The way of the just is uprightness p Or most even or plain Heb. evenness or plainness Which is understood either 1. of the Rectitude or Goodness of his Actions or Course or rather 2. of the good Success of his Affairs for this suits best with the Coherence When the way of the Wicked is rugged in which they easily stumble and fall into mischief of which he spoke v. 5 6. the path of Just men is plain and smooth and they walk safely and comfortably in it thou most upright dost weigh the path of the just q The sence of the Words thus rendred is Thou O God who art most upright
they might be snared and taken 14. Wherefore hear the word of the LORD ye scornful men y Which make a mock at sin and at God's Words and Threatnings and doubt not by your witty Devices and by your wicked Practices to escape God's Judgments of which we read in the next Verse that rule this people which is in Ierusalem 15. Because ye have said z In your hearts We have made a covenant with death and with hell are we at agreement a We are as safe from Death and Hell or the Grave as if they had entred into Covenant with us that they would not invade us The word rendred Hell most commonly signifies the Grave which also seems most proper in this place that so the same thing may be repeated in other words as is most usual in Prophetical Writings when the overflowing scourge b The judgment of God which is called a Scourge for its sharpness and severity and overflowing for its universality two differing Metaphors being joyned together which is not unusual both in Scripture and in other Authors shall pass through c To wit the Land it shall not come unto us for we have made lies our refuge and under falshood have we hid our selves d We shall secure our selves by lying and dissimulation by compliance with our Enemies and with their Religion too if it be necessary and many crafty devices Or by lies and falshood he means their Riches and Strength to which they trusted to which he giveth these Titles not that they called or thought them such but that he might signify what they really were and would appear to be see the Notes on Prov. 1. 11. 16. Therefore e The Coherence is something obscure and difficult It may be made either 1. thus Therefore I will bring most terrible Judgments upon you which are fully expressed ver 17. 18 19 20 21. But before he comes to the Commination to which therefore properly belongs he first propoundeth a comfortable Promise concerning the sending of the Messiah partly for the support of Believers who are apt to tremble at God's Word and might otherwise be apt to despond at the prediction of such dreadful Things And partly to aggravate their Misery by comparing it with the safety and happiness which the Godly and Believing Iews whom they despised and mocked should find in Zion and by signifying that that blessed and sure Foundation laid in Zion should yield them no support nor benefit nor secure them from the Vengeance of God Or 2. thus Because your Refuges are so mean and vain and deceitful therefore I will direct you to a better and surer Refuge which will never fail those that trust to it which God hath made in Ziâ—… But if you shall despise and reject that Refuge which I now offer to you All if you will Believe then know that I will lay judgment to the line c. as it follows ver 17. And this seems to me to be the most natural and easy Connexion thus saith the Lord GOD Behold I lay f I have purposed and promised it and will in the fulness of time actually perform it in Zion g In my Church which is commonly called Zion and in Ierusalem where this Stone shall be first laid which afterwards spread further and filled the whole Earth as it is said of it Dan. 2. 35. for a foundation h Upon which I will Build my Church consisting both of Iews and Gentiles the Foundation of all the hopes and comfort and happiness of my People the Foundation of my Covenant made with my Church and of all my Promises * Psal. 118. 22. Mat. 21. 42. Act. 4. 11. Rom. 9. 33. Eph. 2. 20. 1 Pet. 2. 6. 7 8. a stone i Not Hezekiah but the Messiah as appears 1. From those Scriptures of the Old-Testament in which Christ is called a Stone as Psal. 118. 22. Isa. 8. 14. Dan. 2. 34 35 45. Zach. 3. 9. 2. From the New-Testament where this Text is directly expounded of Christ as Rom. 9. 32 33. 1 Pet. 2. 4. 3. From the last Clause wherein He requires Faith in this Stone which is not to be given to any meer Man Ier. 17. 5. and wherein He implies That this Stone was not yet come nor to come speedily into the World whereas Hezekiah was King at the time of this Prophecy 4. From the usual practice of the Prophets and especially of this Prophet which is to comfort and fortify God's People against the dread of approaching Calamities by that great and fundamental Promise of the Messiah in whom alone all other Promises are Yea and Amen whereof we have seen some Instances already and shall see more hereafter a †Heb. stone of trial tried stone k Which I have tried and approved as every way sufficient to be a Corner-Stone and a Foundation-Stone Such Stones in Buildings use to be chosen with care and to be thoroughly examined by the Builder a precious l Giving not only strength but beauty and glory to the Building as Corner-Stones frequently do Psal 144. 12. corner-stone m Uniting the several parts of the Building together making Ephraim and Iudah now sadly divided one stick Ezek. 37. 19 24. and Iews and Gentiles now implacable Enemies one Church and People Eph. 2. 14. c. a sure foundation n Upon whom you may securely Rest One who will not fail nor deceive you as your lying Refuges will he that believeth o To wit this Promise or in this Stone as it is explained 1 Pet. 2. 6. * Rom. 10. 11. shall not make hast p Shall not make more hast than he ought or as we say more hast than good speed shall not hastily and greedily catch at any way of escaping his danger whether it be right or wrong but shall patiently wait upon God in His way till He deliver him Withal here is a plain intimation that the Mercy here promised was not to be given presently but after some considerable time and therefore that they should quietly and patiently submit to God's Will under their present difficulties and expect the accomplishment of it in God's due time compare Hag. 2. 3. The Word here rendred make hast is by the Seventy Interpreters rendred be confounded whom the Apostles follow Rom. 9. 33. and 1 Pet. 2. 6. either because they thought it most convenient in a matter where the difference was not considerable to follow that Translation which was most used and best understood by the generality of Iewish and Gentile Christians or because the same Word hath both these significations in the Eastern Languages as the most Learned and Worthy Dr. Pocock hath proved or because the one follows upon the other and precipitation or hast commonly exposeth Men to shame and confusion which also is implied in the following Verses wherein the dreadful Judgments of God are denounced against those who should
y All of you how numerous soever till ye be left as ‖ Or a tree bereft of branches or boughs or a mast a beacon upon the top of a mountain and as an ensign on an hill z Till you be generally Destroyed and but few of you left 18. And therefore a Because of your general Destruction and great Misery which is frequently mentioned in Scripture as a motive to God's Mercy as Deut. 32. 36. and in many other places as hath been oft observed already But some render this Hebrew particle Yet or notwithstanding as it is supposed to signify Isa. 51. 21. Ier. 16. 14. Ezek. 39. 25. Hos. 2. 14. will the LORD wait b Patiently expect your Repentance and stop the course of His judicial Proceedings against you that you may have an opportunity of making your Peace with Him and of preventing your utter ruine that he may be gracious unto you and therefore will he * Psal. 7. 6. Ch. 33. 3 10. be exalted c He will lift up and bestir himself and will Work gloriously on your behalf as this Phrase is used Psal. 21. 13. and 46. 10. Isa. 33. 10. and oft elsewhere and as the following Verses explain it that he may have mercy upon you for the LORD is a God of judgment d Who carrieth himself towards his People for of them onely he speaks in this place not with furious Passion but with judgment and discretion or with equity and moderation for judgment is oft opposed to Fury and rigorous Justice as Psal. 112. 5. Ier. 10. 24. and 30. 11. * Psal. 2. 12. 34. 8. Pro. 16. 20. Jer. 17. 7. blessed are all they that wait for him e This waiting upon God in his way with Faith and Patience is a surer way to your Safety and Happiness than seeking to Egypt or any other carnal Remedies 19. For the people shall dwell in Zion at Ierusalem thou shalt weep no more f For although the time is coming when this People shall be banished from Ierusalem and carried Captives into Babylon yet after a set time they shall return to Ierusalem and have a fixed and comfortable Abode there Which was in part accomplished upon their return from Babylon but more fully in the times of the Gospel when many of them were and the whole Body of them shall be brought into Christ's Church which is oft called Zion and Ierusalem both in the Old and New-Testament he will be very gracious unto thee at the voice of thy cry when he shall hear it he will answer thee g Whereas now He seems to be deaf to thy Prayers 20. And though the LORD give you the bread of adversity and the water of ‖ Or oppression affliction h And although in that time and state of the Church you will be subject to many outward Straits and Afflictions This Phrase is borrowed from Deut. 16. 3. and 1 Kings 22. 27. He seems to allude to the condition of besieged Cities and particularly of Ierusalem as it was straitned and distressed by Sennacherib and as it should be far more straitned by the Chaldeans of which see 2 Kings 25. 3. Heb. And the Lord will give c. Or The Lord indeed will give c. yet shall not thy teachers be removed into a corner any more i As they have been in former times both in Israel and Iudah when the Godly Prophets and Ministers were but few and when they were persecuted and banished by their wicked Rulers But in the New-Testament God hath made better provision for his Church sending his Son the great Teacher of the Church into the World and pouring forth the Gifts and Graces of the Spirit in abundance and increasing the number of able and faithful Ministers and promising a continued Succession of them to the end of the World Mat. 28. 19 20. but thine eyes shall see thy teachers k Thou shalt have their presence and their instruction and assistance 21. And thine-ears shall hear a word l As oft as need requires thou shalt hear the voice of God's Word and Spirit directing thee in thy Course behind thee m A Metaphor borrowed either 1. from the custom of Shepherds who use to follow their Sheep and to recall them when they go out of the way Or 2. from Travellers who when they are gone out of the right way are oft-times recalled and admonished of their Errour by some other Passenger or Person who is behind them and therefore discerns their mistake which he could not so easily discover if he were before them saying This is the way walk ye in it when ye * Josh. 1. 7. turn to the right hand and when ye turn to the left 22. * Ch. 2. 20. 31. 7. Ye shall defile n To shew your contempt of it and to make it unfit for your own or any others use also the covering o The Leaves or Plates wherewith their wooden Images were frequently covered of which see Exod. 38. 17 19. Numb 16. 38 39. of †Heb. the graven images of thy silver thy graven images of silver and the ornament p Or the coat or covering Heb. the Ephod as this very Word is rendred Exod. 28. 8. and 39. 5. which was a costly and glorious Robe The Idolaters spared no Cost in the making and adorning of their Idols And among others the Image of Iupiter in Sicily had a Coat put upon it made all of massy Gold of thy molten images of gold thou shalt †Heb. scatter cast them away as a menstruous cloth q Thou shalt so deeply abhor Idolatry that thou shalt cast away with indignation all the Monuments and Instruments thereof thou shalt say unto it Get thee hence 23. Then shall he give the rain of thy seed r Or rather as others render it to or for thy seed when thou hast newly sown thy Seed which was called the former rain or such as thy Seed requires which may include both the former and the latter Rain Their Sins the cause of all God's judgments which had befallen them being removed by their sincere Repentance and God's gracious Pardon God showreth down all his Blessings upon them that thou shalt sow the ground withal and bread of the increase of the earth s Which shall be the Fruit of thy own Land and Labour which is a great Mercy and Comfort and it shall be fat and plenteous t Thy Bread shall be excellent for quality which is called fat Deut. 32. 14. and abundant for quantity in that day shall thy cattel feed in large pastures 24. The oxen likewise and the young asses that ear the ground shall eat ‖ Or savoury †Heb. leavened clean u Or as Learned Mr. Gataker renders it Threshed which agrees well with the following Clause Corn being first Threshed and then winnowed The Sence is There
Consciences made them dread both the present Judgment here and the terrible Consequences of it hereafter Heb. Who shall dwell for us c. i. e. in our stead Who will interpose himself between God's Anger and us How shall we escape these Miseries That this is the Sence of this Question may be gathered from the Answer given to it in the following Verse in which he directs them to the right Course of removing God's Wrath and regaining His Favour 15. He that * Psal. 15. 2. 24. 4. walketh †Heb. in righteousnesses righteously u Who is just in all His dealings with Men of which the following Clauses explain it Which is not spoken exclusively as if Piety towards God were not as necessary as Righteousness towards Men but comprehensively this being one Evidence and a constant companion of Piety and speaketh †Heb. uprightnesses uprightly x Who speaks truly and sincerely what He really intends he that despiseth y That refuseth it not for politick Reasons as Men sometimes may do but from a contempt and abhorrency of injustice the gains of ‖ Or deceits oppressions that shaketh his hands from holding z Or from taking or receiving as this Verb signifies Prov. 4. 4. 5. 5. 28 17. That will not receive much less retain Bribes of bribes that stoppeth his ears from hearing of †Heb. bloods blood a Who will not hearken or assent to any Counsels or Courses tending to shed innocent Blood and shutteth his eyes from seeing evil b That abhorreth the very sight of Sin committed by others and guardeth his Eyes from beholding occasions of Sin of which see on Iob. 31. 1. 16. He shall dwell on †Heb. heights or high places high c Out of the reach of danger his place of defence shall be the munitions of rocks bread shall be given him his waters shall be sure d God will furnish him with all necessaries 17. Thine eyes shall see the king e First Hezekiah and then Christ as before in his beauty f Triumphing over all Enemies and Ruling his own People with Righteousness in which two things the beauty and glory of a King and Kingdome doth chiefly consist they shall behold †Heb. the land of far distance the land that is very far off g Thou shalt not be shut up in Ierusalem and confined to thine own narrow Borders as thou hast been but thou shalt have free Liberty to go abroad with honour and safety where thou pleasest even into the remotest Countries because of the great renown of thy King and the enlargement of his Dominions 18. Thine heart shall meditate terrour h This is Either 1. a Premonition concerning a future Judgment as if he said Before these glorious Promises shall be accomplished thou shalt be brought into great straits and troubles Or rather 2. a thankful Acknowledgment of deliverance from a former Danger as if he had said When thou art delivered thou shalt with pleasure and thankfulness recal to mind thy former Terrours and Miseries * 1 Cor. 1. 20. Where is the scribe where is the †Heb. weigher receiver where is he that counted the towers i These Words are Either 1. words of Gratulation and Insultation over the Enemy Thou shalt then say Where are the great Officers of the Assyrian Host They are no where they are not they are dead or slain Or rather 2. the words of Men dismayed and confounded such as proceeded from the Iews in the time of their distress and are here remembred to aggravate the present Mercy For the Officers here mentioned seem not to be those of the Assyrian Army who were actually fighting against the Iews and Ierusalem for then he would rather have mentioned the Captains of the host as the Scripture commonly doth in these cases than the scribes and receivers c. but rather of the Iews in Ierusalem who upon the approach of Sennacherib began to make Military preparations for the defence of the City and to chuse such Officers as were necessary and usual for that end such as these were to wit the scribe whom we call Muster-Master who was to make and keep a List of the Souldiers and to call them together as occasion required The receiver who received and laid out the Money for the Charges of the War and he that counted the Towers who surveyed all the parts of the City and considered what Towers or Fortifications were to be made or repaired for the Security of the City And unto these several Officers the People resorted with great distraction and confusion to acquaint them with all Occurrences or to quicken them to their several Works or to transact Matters with them as occasion required 19. * 2 Kin. 19. 32. Thon shalt not see a fierce people k As Moses said of the Egyptians Exod. 14. 13. So I say of the Assyrians that fierce and warlike People whom thou hast seen with great Terrour near the Walls of Ierusalem thou shalt see them again no more a * Deu. 28. 49. Jer. 5. 15. people of a deeper speech than thou canst perceive l A forreign Nation whose Language is abstruse and unknown to thee of a ‖ Or ridiculous or barbarous stammering tongue m Of which see on Isa. 28. 11. that thou canst not understand 20 Look upon Zion n Contemplate Zions beauty and safety and her glorious and peculiar Priviledges It is an Object worthy of thy deepest Meditation the city of our solemnities o This he mentions as the chief part of Zions Glory and Happiness that God was solemnly Worshipped and the solemn Assemblies and Feasts kept in her thine eyes shall see * Psal. 46. 5. 125. 1 2. Ierusalem a quiet habitation a tabernacle that shall not be taken down not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken p Which was but very obscurely and imperfectly fulfilled in the literal Zion but was clearly and fully accomplished in the mystical Zion the Church of God in the times of the Gospel against which we are assured that the gates of Hell shall not prevail Mat. 16. 18. 21. ‖ Or but there glorious is the LORD we shall have a place c. But there q In and about Zion the glorious LORD will be unto us a place †Heb. broad of spaces or hands of broad rivers and streams r Though we have nothing but a small and contemptible Brook to defend us yet God will be as sure and strong a Defence to us as if we were surrounded with such great Rivers as Nilus or Euphrates which were a great security to Egypt and Babylon wherein shall go no galley with oars neither shall gallant ships pass thereby s But although they shall have from God the security of a great
mentioned 1. that she was drunk with the cup of Gods Wrath v. 17. 2. that she had none to support or comfort her in that condition Or 2. Those which here follow which although they be expressed in four words yet they may fitly be reduced to two things the desolation or devastation of the Land and the destruction of the People by Famine Sword So Famine and Sword are not named as new evils but only as the particular ways or means of bringing the destruction there mentioned and the words may be thus rendred desolation and destruction even this Hebrew particle being oft taken expositively whereof many instances have been given famine or by famine and sword Or two may be put indefinitely for many as double is put for abundantly more Iob 11. 6. Isa. 40. 2. 61. 7. Zech. 9 12. elsewhere †Heb. â—…appened are come unto thee who shall be sorry for thee desolation and †Heb. breaking destruction and the famine and the sword by whom shall I comfort thee f I cannot find any man who is able to comfort and relieve thee 20 * â—…am 2. 11. 12. Thy sons have fainted g they lie h Dead by Famine or the Sword of the Enemy at the head of all the streets i Where men enter in or go out of the streets where the Enemy found them either opposing their entrance or running out of them to make an escape as a wild bull in a net k Those of them who are not slaâ—… are struggling for Life and although they murmur at God and fight with Men yet they cannot prevail or escape they are full of the fury of the LORD the rebuke of thy God f They are so far from being able to comfort thee as was said v. 18. that they themselves faint away for want of comfort and through Famine 21 Therefore hear now this thou afflicted and * Ch. 29. 9. drunken but not with wine l But with the cup of Gods fury mentioned above v. 17. 22 Thus â—…aith thy Lord the LORD and thy God that pleadeth the cause of his people m Who though he hath fought against thee is now reconciled to thee and will maintain thy cause against all thine adversaries Behold I have taken out of thine hand the cup of trembling even the dregs of the cup of my fury thou shalt no more drink it again 23 But * Jer. 25. 26 2â—… I will put it into the hand of them that afflict thee which * Pâ—… 66. 11. have said to thy soul Bow down that we may go over n Lie down upon the ground that we may trample upon thee as Conquerors used to do upon their conquered Enemies See Ios. 10. 24. Psal. 110. 1. and thou hast laid thy body as the ground and as the street to them that went over CHAP. LII 1 * Ch. 51. 17. AWake awake put on thy strength a God biddeth his Church do that which she intreated him to do ch 51. 9. And because Gods word is operative and effectual and his sayings are doings this is a prediction and promise what she should do that she should awake or arise out of her low estate and be strong and courageous O Zion put on thy beautiful garments b Thy sorrows shall be ended and thou shalt be advanced into a most glorious and blessed condition O Jerusalem the holy city c O my Church which is every where called by the name of Zion or Ierusalem for henceforth there shall no more come into thee d Either to molest thee or to associate themselves with thee or to defile or corrupt thee the uncircumcised e Heathens or Infidels who are commonly called uncircumcised and the unclean f Nor any others who though they be circumcised as the Jews generally were are unclean in any thing Whereby he intimates that there should be a greater purity and Reformation in the Church than formerly there had been which was eminently accomplished in the Church and Kingdom of Christ. 2 Shake thy self from the dust g In which thou hast lain as a Prisoner or â—…ate as a mourner arise and sit down h Upon thy Throne Or sit up as this word is rendred Gen. 27. 19. O Jerusalem loose thy self from the bands of thy neck i The yoke of thy captivity shall be taken off from thee It is a Metaphor from Beasts that have the yoke fastened by bands to their necks O captive daughter of Zion 3 For thus saith the LORD * Ps. 44. 12. Ch. 45. 13. Jer. 15. 13. ye have sold your selves k By your sins into the hands of the Chaldeans for nought l Without any price or valuable consideration paid by them either to you or to me your Lord and owner and ye shall be redeemed without money m Without paying any ransom 4 For thus â—…aith the Lord GOD My people went down aforetime into * Gen. 46. 6. Egypt to sojourn there n Where they had protection and sustenance and therefore owed subjection to the King of Egypt And yet when he oppressed them I punished him severely and delivered them out of his hands Which is easily understood from the following words and o Or but for here is an opposition made between these two cases * Jer. 50. 17. the Assyrian p The King of Babylon who is called the King of Assyria 2 Kin. 23. 29. compared with ch 24. 7. as also the Persian Emperour is called Ezra 6. 22. because it was one and the same Empire which was possessed first by the Assyrians then by the Babylonians and afterwards by the Persians oppressed them without cause q Without any such ground or color by meer force invading their Land and carrying them away into Captivity For although it be said that God gave this Land and People into his hand 2 Chr. 36. 17. by his Counsel and Providence yet that was neither known to nor regarded by the King of Babylon nor was it a good and lawful Title Gods Word and not his Providence being the rule by which Mens rights are determined otherwise a Robber hath a right to my purse which he cannot take from me upon the high-way without Gods Providence 5 Now therefore what have I here r Heb. What to me here The sense is either 1. What do I here Why do I sit still here and not to go to Babylon to punish the Babylonians and to deliver my People Or 2. What honour have I by suffering this injury to be done to my People saith the LORD that my people is taken away s Were carried away Captive by the Babylonians for nought t Without any provocation or pretence of right See before on v. 3. they that rule over them u Who by their Office are obliged to deal justly and tenderly with their subjects make
signifies the duties which one man oweth to another but here it seems to signifie the Duties which men owe to God as it is explained in the following verses for my salvation c That eminent Salvation by the Messiah so largely promised and insisted upon in the foregoing Chapters for which it behoves you to prepare your selves and in which without this condition you shall have no share nor benefit is near to come d So the Scripture useth to speak of things which are at a great distance as if they were present or at hand See Habak 2. 3. Iam. 5. 8 9. Rev. 22. 20. and my righteousness e The same thing which he now called Salvation and here calleth his Righteousness because it is an evident demonstration of Gods Righteousness as in the fulfilling of his promises so in the punishment of sin and in the salvation of sinners upon just and honourable terms to be revealed 2 Blessed is the man f Every man not only Jews but Gentiles or Strangers as it is explained in the following Verses that doth this g Judgment and Justice mentioned v. 1. and the son of man that layeth hold on it that keepeth the sabbath from polluting it i That guardeth the Sabbath from profanation that doth not defile it either by forbidden practices or by the neglect of commanded duties And though Sabbath seems to be put here as Sacrifice is elsewhere Synecdochically for the whole Worship of God whereof this is an eminent part and the bond of all the rest and keepeth his hand k Which being the great instrument of Action is put for all the kinds and means of Action from doing any evil l To wit to ones Neighbour as it is more fully expressed Psal. 15. 3. h Or that holdeth it fast that is resolute and constant in so doing that not only begins well but perseveres in it 3 Neither let the son of a stranger m The stranger as the son of man is the same with the man v. 2. the Gentile who by Birth is a stranger to God and to the Common-Wealth of Israel that hath joined himself to the LORD n That hath turned from dumb Idols to the living God and to the true Religion for such shall be as acceptable to me as the Israelites themselves and the partition-wall between Jews and Gentiles shall be taken down and Repentance and Remission of sins shall be preached and offered to men of all Nations speak saying The LORD hath utterly separated me from his people neither let the eunuch o Who is here joined with the stranger because he was forbidden to enter into the Congregation of the Lord Deut. 23. 1. as the stranger was and by his barrenness might seem no less than the stranger to be cast out of Gods Covenant and cut off from his People to whom the blessing of a numerous Posterity was promised And under these two Instances he understands all those persons who either by Birth or by any Ceremonial Pollution were excluded from the participation of Church priviledges and so he throws open the door to all true Believers without any restriction whatsoever say Behold I am a dry tree p A sapless and fruitless Tree accursed by God with the curse of barrenness which being oft threatned as a Curse and being a matter of Reproach among the Jews might easily occasion such discouraging thoughts as are here expressed 4 For thus saith the LORD unto the eunuchs that keep my sabbaths and choose the things that please me q That observe my commands not by custom or force or fear but by free choice and full consent with love to them and delight in them and take hold of my covenant r That resolvedly and steadfastly keep the conditions of my Covenant 5 Even unto them will I give in mine house s In my Temple to serve me there as Priests which Eunuchs were not allowed to do Lev. 21. 17 c. Deut. 23. 1. and within my walls t In the Courts of my Temple which were encompassed with Walls This seems to be added with respect to the People who were admitted into the Court but not into the House it self a place and a name better than of sons and daughters u A far greater Blessing and Honour than that of having posterity which was but a temporal Mercy and that common to the worst of men even my Favour and my Spirit and eternal Felicity I will give them an everlasting name that shall not be cut off 6 Also the sons of the stranger that join themselves to the LORD x That with purpose of heart cleave unto him as is said Act. 11. 23. to serve him and to love the name of the LORD y To serve him out of love to him and to his Worship to be his servants every one that keepeth the sabbath from polluting it and taketh hold of my covenant 7 Even them will I * Ch. 2. 2. bring to my holy mountain z To my house as it is explained in the following clause which stood upon Mount Sion largely so called including Mount Moriah Formerly the Gentiles neither had any desire to come thither nor were admitted there but now I will incline their hearts to come and I will give them admission and free liberty to come into my Church and make them joyful a By accepting their services and comforting their hearts with the sense of my Love and pouring down all sorts of blessings upon them in my house of prayer b In my Temple in and towards which Prayers are daily made and directed unto me 1 King 8. 19 28. their burnt-offerings and their sacrifices shall be accepted upon mine altar c They shall have as free access to mine House and Altar as the Jews themselves and their services shall be as acceptable to me as theirs Evangelical Worship is here described under such Expressions as agreed to the Worship of God which then was in use as it is Mal. 1. 11. and elsewhere See also Rom. 12. 1. Heb. 13. 15. for * Mat. 21. 13. Mar. 11. 17. Luk. 19. 46. mine house shall be called an house of prayer for all people d Jews and Gentiles shall have equal freedom of access to my House and shall there call upon my Name Possibly he may call it an House of Prayer either to imply that Prayer to God whereof Thanksgiving is a part is a more considerable part of Gods Worship than Sacrifice which being considered in itself is little valued by him as he frequently declareth or to signifie that in the New Testament when the Gentiles should be called all other Sacrifices should cease except that of Prayer and such like Spiritual Services Which also is confirmed from the nature of the thing For seeing Sacrifices were confined to the Temple at Ierusalem and it was impossible that all Nations should resort thither
about to speak of the spiritual deliverances and state of the Church by Christ he seems to slide as it were into it by such plain Allusions and Types being to speak of it more directly in the following Chapters against him 20 And f Moreover or to wit And being here not so much copulative as expositive * Rom. 11. 26. the redeemer g The word notes a Redemption with power viz. 1. Cyrus the instrument for the efficient viz. God the redeemer ch 43. 14. and 45. 13. Or 2. Christ of whom the Apostle expounds it Rom. 11. 26. the Prophets usually concluding their Promises of temporal deliverances with the Promises of spiritual especially such of which the temporal were evident Types shall come to Zion h Viz. Ierusalem to which though Cyrus came not in person yet his favours and the good effects of his Conquest over Babylon reached it setting free the Citizens of Zion as Christ also his Church which is often called by the name of Zion and Iacob and Israel c. and unto them that turn from transgression in Jacob i Viz. Among the Jews who were the children of Iacob and he describes to whom of these namely to them and none else that turn from transgression such only whose hearts God touched and turned to Righteousness And so to come to Sion here by the Propher and out of Sion by the Apostle is one and the same thing see on Deut. 33. 2. for the Hebrew lamed is not only an Article of the Dative Case but put often for mim of or from so that letsion is out of Sion And for Christ to be given a Redeemer to Sion is the same thing as his coming to take iniquity from Iacob And so the Apostle doth by this expound that taking an Apostolical Liberty not only to quote but to expound this Text and so by laying them together and making them one would teach us that God must do for us what he requireth of us Acts 3 26. or else which is the opinion of some he takes the last clause from some other Text or Texts as Isa. 4. 4. I incline to the former partly because there is no need of searching for any other Text and partly because as the Apostle quoteth it it is agreeable to the LXX which he frequently makes use of and this the Apostle improves as an allegory to prove that the Jews toward the end of the world shall be converted and saved when the fulness of the Gentiles shall be brought in q d. As this People of old were delivered out of a dark and dolesome estate when they seemed as it were extinct so toward the end of the world the remnant of the Jews that seem to be rejected God will again bring home unto himself â—…aith the LORD k Or thus it is Decreed and determined by the Lord the Prophets are wont to seâ—… down these words as a sacred seal of certainty security or confirmation of such signal promises as this is of the Redeemer like to that of the Apostle 1 Tim. 1. 15. 21 And as for me this is my covenant l Or what I have promised and so am engaged to see fulfilled viz. to them that turn from their iniquity or rather the promise of his word and Spirit to abide in his Church upon which account it is also that the Spirit is promised in the next words by which is understood either the gift of Prophecy or the Prophecy itself given here to Isaiah and so to the Church And being here as in the foregoing verse explicative not copulative unless it note that in an ordinary way the Spirit and the Word go together wherever either of them are effectual the Spirit impressing what the word expresses Ioh. 14. 10 17 26. and it is the Spirit of Satan that is different from the word with them saith the LORD My spirit that is upon thee m See on Num. 11. 17 25 c. 2 Kin. 2. 15. and my words which I have put in thy mouth n Which thou hast uttered by vertue of my Spirit it being the Churches great treasure and happiness to have God present with his word shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed o The sense is either these words and the fulfilling of them shall be alwaies talked of wherever the mention of this deliverance shall come as is said of 〈◊〉 ointment Mat. 26. 13. Or rather he seems to promise the perpetual presence of his Word and Spirit with the Prophets Apostles and Ministers and Teachers of the Church to all succeeding ages thereof and may have a special reference to the Gospel or new Covenant in Christ. saith the LORD from henceforth and for ever p i. e. for a long though yet a definitive space of time as it is often used CHAP. LX. 1 A Rise q A word of encouragement accommodated to the Jewish or Hebrew stâ—…le wherein as by lying down is described a servile and calamitous condition chap. 47. 1. So by rising and standing up a recovery out of it into a free and prosperous one as may be seen frequently Roâ—…ze up intimating her deliverance to be at hand and here under a type or hieroglyphical description of Ierusalems re stauration is displayed the flourishing state of the Gentile Church under the Messiah and that in the greatness for quality and also the number of her Proselites in the description whereof the Evangelical Prophet whatever he doth in other parts of his Prophecy doth here most briskly sparkle forth in divine Eloquence ‖ Or be enlightned for thy light cometh shine r Discover thy self as one breaking forth from a dark night or look out as men do at Sea who use to look out sharp to â—…ee what they can discover after a dark and stormy season or be enlightned with more knowledge or be thou filled with joy a metaphorical metonymy of the efficient as thou art about to change thy condition change thy countenance be cheerful in that light or salvation that is approaching for thy light s Either 1. Thy flourishing and prosperous estate an allusion to peoples rising when after a dark night the light breaks forth they begin to rise Or 2. The Causer of thy light the effect for the efficient viz. Thy God or Christ because the fountain of all happiness as the Sun and Moon are called Lights because they give light Gen. 1. 16. Thus Christ is called the true Light Ioh. 1. 9. and compare Iohn 8. 12. with Eph. 5. 14. and you 'l find these words quoted to that purpose is come and * Mal. 4. 2. the glory of the LORD t i. e. The greatest glory as the Cedars of God the mountains of God c. comp Rev. 21. 11. or the glorious Lord or the Lord of glory or Christ who is the glory
clause unto thee and all they that despise thee shall * Rev. 3. 9. bow themselves down at the soles g This notes that great degree of Submission that eveâ—… despisers and enemies shall yield to the Church prostrating themselves as humble suppliants See Chap. 49. 23. or rather to Christ the head King and Husband of the Church of thy feet and they shall call thee The city h They shall give her that honourable title or acknowledge her to be so and so called both from the Love that God had for her and from the Temple of God that was in her of the LORD the Zion of the holy One of Israel 15 Whereas thou hast been forsaken i Both of God i. e. As to outward appearance and of her inhabitants being upon the matter depopulated and hated k Either slighted and neglected or suffering actual miseries and Slaughters thus was she dealt with Lam. 1. 2. so that no man went through thee l Thy streets were left desolate I will make thee an eternal excellency m The Abstract is put here for the Concrete whereby the Hebrews are wont to express the superlative degree and in this happy estate we find the Church Zech. 2. per toâ—… and 9. 9. c. Which refers to the coming of Christ and it is said to be Eternal i. e. For a great while it being an hyperbolical expression frequent with the Hebrews who express a long time by eternity a joy of many generations n The Churches happiness should be the rejoicing and comfort of succeeding generations she would be the matter of their great rejoicing a Metonymy of the Object 16 * Chap. 49. 23. 61. 6. Thou shalt also suck o A Metaphor taken from Children sucking nourishment from the breast the sense is that the Church should draw or drain the wealth of Nations and the riches and power of Kings and what ever is most excellent and that it should come freely and affectionately as milk flows from the breast of the Mother the same thing intended Chap. 49. 23. and in the foregoing verses the milk of the Gentiles and shalt suck the breast of kings and thou shalt know p i. e. Experience it knowing is often put for an experimental knowing that * Chap. 43. 3. I the LORD am thy saviour and thy redeemer the mighty One of Jacob q Styled so either with reference to Iacob's Person he being the first that gave God this title Gen. 49. 24. or with reference to Iacobs posterity viz. the Jews These things will certainly be accomplished for he is the mighty God and so able and the God of Iacob so obliged by Covenant and Relation 17 For brass I will bring gold r Here is the effect of the former promise thy poverty shall be turned to riches all things shall be altered for the best an allusion to the days of Solomon when gold was as brass thus on the Contrary when they change for the worse in the state it useth to be expressed by the like Metapâ—…ors Ch. 1. 21 22 23. and for iron I will bring silver and for wood brass and for stones iron I will also make thy officers peace s i. e. Loving Meâ—…k and Peaceable the Abstract put for the Concrete as is usual whether you understand it of Under-officers they shall be Officers of peace or of Governours thou shalt have a peaceable Government as was made good to them under Ezra Nehemiah Zoroâ—…abel and such like and thine exactours righteousness t Most righteous as before peace for peaceable the Church is not freed from Taxes and paiments that is given by Christ and Peter unto Caesar but it shall be without oppression and grinding no more then is necessary and not exacted rigorously though all these were made good in their return out of Babylon yet doth it more properly relate to the meliorating of the Church under the Gospel wherein instead of carnal Ceremonies she had Spiritual Ordinances which is the scope of the Apostle Heb. 9. and larger measures of the holy Spirit and should have such Officers as would speak peace to the Consciences by discovering the compleat and perfect righteousness of him who fulfilled all righteousness 18 Violence u That this and what follows must necessarily be understood of the Church Triumphant though there only it will be compleat I see no necessity neither will I obtrude my Judgment but leave it to the judicious as being more proper in a Comment none to ofter violence to this quiet state thou shalt attain to either within thee to oppress by Injustice Rapine or Fraud or without thee by hostiâ—… invasions and this the Prophet mentions as the effect of good Officers in the former verse shall no more be heard in thy land wasting nor destruction within thy borders x no havock made among thy people but thou shalt call * Chap. 26. 1. thy walls salvation y They shall be safe and able to defend thee thou shalt be as safe as salvation it self can make thee when a thing is said in Scripture to be called so it often signifies as much as to be so Ch. 26. 1. 47. 1. and 56. 7. and it intimates as much as that God will be salvation to his Church when they shall be without Gates and Walls he will be their safety and the matter of their praise see Isa. 26. 1. and God's care of his Church is the matter of that exhortation to praise him Psa. 147. and thy gates praise z A double Metonymy viz. of the Effect as salvation will cause praise and of the Adjunct as it is worthy of praise so that within or upon thy Gates and Walls thou shalt sing praises 19 * Rev 21 23. 22. 5. The sun shall be no more thy light a These shall not be at all esteemed in comparison of the Spiritual light of the Church and this is laid down as the 〈◊〉 of the Churches comfort as the former was for her safety so that God will not only be a shield but a Sun to her Psa. 84. 11. â—…ot â—…at they shall not have the Sun and Moon among them but that the light of the godly as such should principally consist in what is â—…tual by day neither for brightness shall the moon give light unto thee but the LORD shall be unto thee an everlasting light b Christ shall scatter all darkness and ignorance enlightning thee with the doctrines of the Gospel and graces of his Spirit and this shall be Everlasting not wax and wane and sufâ—…r â—…lipses and settings as the Sun and Moon do but it shall be conâ—…ant without shadow of change no night which will be undoubtedly truâ—… of the Church in Heaven whatever it will be or how near soever it will come to it here which I presume will bear its analogy and * Zech. 2. 5. thy God
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
my God h This clause is to the same purpose save only she varies the expression q. d. Yea I do it with my whole Soul for he hath clothed me with the garments of salvation i With Salvation as with a garment so in the next with righteousness as with a Robe the meaning is the Salvation that God will work for me will render me as beautiful and considerable as they are that are clothed with the richest garments as Bridegrooms usually are and Brides with their Jewels or as venerable as Kings in their Princely Robes my Sac-cloath will now be turned into Robes or I shall be compassed about with glory as garments do compass the body he hath covered me with the robe of righteousness k i. e. Either with the fruits and effects of his Love and many Favours to the Church in which sense Righteousness is taken Psa. 112. 3 4 9. comp with 2 Cor. 9. 9. and chap. 51. 6 8. she should see the Righteousness of God in fulfilling all these promises Or that Righteousness of Christ imputed to us which we are said to put on Rom. 13. 14. or those graces imparted to us and acted in an holy life as a bridegroom †Heb. deâ—…keth as a priest decketh himself with ornaments and as a bride adorneth herself with her jewels 11 * Chap. 45. â—… For as the earth bringeth forth her bud and as the garden causeth the things that are sown in it to spring forth l By this and the other Metaphor he shews not only the reviving of the blessings of the Church after they had been as it were dead in the winter of affliction but the great plenty and abundance of blessings that should break forth that which had been as a wilderness shall be as a Paradise pointing at the effects of his grace and bounty so the Lord GOD will cause righteousness m i. e. His great work of Salvation shall break out and appear and praise n As the natural product and fruit of it his own glory being the Principal end of making his Righteousness to appear and manifest its self to spring forth before all Nations o These things will not be done in a Corner but will be eminently conspicuous in the sight of all the world for which purpose those Hymns penned by the godly will ever be famous in the Churches of Christ to all ages as of Moses Hannah Mary Zechary Simeon c. CHAP. LXII 1 FOR Zions p viz. The Churches sake Sion and Ierusalem being both put for the Church Heb. 12. 22. sake will I not hold my peace q These seem to be the words of the Prophet strongly resolving notwithstanding all difficulties to solicit God for the Churches happiness and constantly excite to the belief of it by his Preaching though it were long ere it came for Isaiah lived near 200 years before this was accomplished but his Prophecy lived and the tenour of it was continued by other Prophets whom the Lord stirred up to be still establishing his people till this Salvation was wrought his meaning might be as long as he lived he would never hold his peace or he might include himself among those who should be then alive as Paul doth among the other Saints 1 Thess. 4. 17. we which are alive Thus may we also include God speaking these words as some would have it viz. By the mouth of Isaiah and other of his holy Prophets that never held their peace till they saw this blessed state of the Church appear and for Jerusalems sake I will not rest until the righteousness r With reference to the Babylonians understand it of the Righteousness of God who hath promised his people deliverance and he must be Righteous and so understand Salvation before or rather the vindicating of his people's cause in the Eyes of the Nations by the ruin of the Babylonians he will shew that his people have a Righteous cause or with reference to the Church till Christ who is her Righteousness shall appear and be manifested in the Gospel thereof go forth as brightness s Clearing up their miserable and dark estate which the Church might be supposed to be in before Christ's coming with much joy and happiness and the salvation thereof as a lamp that burneth t And to that purpose is set up where it may be seen continually to signify how eminently conspicuous this prosperous estate of the Church should be among the Nations and as it may particularly relate to revealing of Christ unto the world 2 And the Gentiles shall see thy righteousness u See what is said in the foregoing verse some read thy Iust One viz. Jesus Christ. and all kings x Those that were wont to scorn thee shall now be taken with the admiration of thy Glory thy glory and * Ch. 65. 15. see ver 12. thou shalt be called by a new name which the mouth of the LORD shall name y Not the seed of Abraham or the Children of Israel but of God that whereas they were by nature the Children of Wrath now by Grace they shall be the Children of God Or another Name as it is said of Tongues Compare Mark 16. 17. with Acts 2. 4. Or a Name the honour whereof shall make them famous as Gen. 11. 4. they shall be called Christians Or The Church shall be more renowned then ever both in respect of her condition and so called Hephzi-bah and of her Relation and so called Beulah and this new name the Lord gives them accordingly ver 4. 3 Thou shalt also be a * Zech. 9. 16. crown of glory z An Expression to set forth the dignity of her state in the hand of the LORD a i. e. Either as placed upon thee by God's hand that he will dispose of or dispense to thee an usual form of speech in Scripture as Hag. 1. 1. by the hand of Haggai so Mal. 1. 1. Or In the hand of God He shall so manage thine honourable estate that thou shalt be a Crown a Credit and Honour to him and so the word Crown may be used for any kind of ornament or matter of Honour Or preserved and defended by Gods Hand a Phrase that expresseth it to be out of all danger as to put a Mans Life in his hands is to expose it to dangers Iudg. 12. 3. 1 Sam. 19. 5. 28. 21. and a royal diadem b The same thing with the former for substance Or the royal Priesthood whereof the Apostle speaks 1 Pet. 2. 9. in the hand of thy God 4 * Hos. 1. 10. 1 Pet. 2. 10. Thou shalt no more be termed Forsaken c As a Woman forsaken by her Husband contemptible and of low esteem * Ch. 54. 67. neither shall thy land d i. e. The Inhabitants of the Land a Metonymy of the Subject any more be termed desolate e Though it
down o By Divine Sentence and to be trodden down by their Enemies ‖ Or whose land the rivers despise whose land the rivers have spoiled p Which may be taken either 1. literally because Egypt and Ethioopia were frequently overflowed by those two great Rivers Niger and Nilus although that Overflow was rather an Advantage to the Land by making it fruitful than a Mischief Or 2. metaphorically and prophetically of the Assyrians or Babylonians breaking in upon them like a River and destroying their Land and People of which see more on Ezek. 30. For powerful Enemies invading a Country are oft compared to a River as Isa. 8. 7 8. 59. 19. Ier. 46. 7 8. 3 All ye inhabitants of the world and dwellers on the earth see ye q Take notice of what I say and God will do Or Ye shall see it you shall be Eye-witnesses of this dreadful Wo or Judgment which I am bringing upon the People of whom I have spoken The Prophet doth in a manner summon all Nations to bear witness of his Prophecy and of the Accomplishment thereof when he lifteth up an ensign on the mountains and when he bloweth a trumpet r When God shall gather together the Nations as it were by the lifting up of an Ensign or by the sound of a Trumpet to execute his Judgments upon this People Heb. as when a man lifts up an ensign upon the mountains which men can easily see and as when a man sounds a trumpet they can hear no less visible and manifest shall this Judgment of God be hear ye s Ye shall hear it as in the other Branch 4 For so the LORD said unto me I will take my rest t I will sit still and not bestir my self either to help this People or to hinder their Enemies God is said in Scripture to rest or sit still when he doth not work on the behalf of a Person or People as on the contrary he is said to bestir himself when he acts for them and I will ‖ Or regard my set dwelling consider u Or I will contemplate or look upon them to wit the People of whom I am here speaking So it is onely an Ellipsis of the Pronoun Now God's looking in Scripture is variously used sometimes in way of Favour and Mercy as Psal. 25. 18. Isa. 66. 2. c. and sometimes in a way of Anger and Judgment as Exod. 14. 24. Psal. 25. 19. and as I humbly conceive in this place I know some Learned men render this and the next Word I will look upon my dwelling place and interpret the Place of God's gracious Respect to his Church or People to preserve and deliver it in the midst of all the Confusions and Combustions that happen in the World Which Interpretation seems altogether unsuitable to the scope and Business of the Chapter which in all the foregoing and following Verses speaks of another sort of People even of the Egyptians or Ethiopians of whom therefore this Verse also must be understood or otherwise we make a breach in the Context in my dwelling-place x In Heaven the Place where God dwells and where he is said to hear Prayers 1 Kings 8. 30 32. as here to consider Men and Things as elsewhere he is said to hear and to look from heaven as 2 Chron. 6. 21. Isa. 63. 15. the Hebrew Particles bâ—…th in and mem from being put promiscuously one for another as hath been noted before like a clear heat ‖ Or after rain upon herbs and like a cloud of dew in the heat of harvest y The sence is That God would look upon them as the Sun with clear Heat looks upon Herbâ—… c. But this may be understood either 1. in way of Mercy as most take it And so the sence is That God would look out and shine forth upon his Church and People and be as comfortable and refreshing to them as the clear heat which shines upon the herbs or as others render it after the rain or as a cloud of dew is in the heat of harvest Or 2. in way of Judgment And so the sence is That God would look upon them with as uncomfortable an Influence as the Sun with a clear heat upon the herbs which are scorched and killed by it and as a cloud of the dew which brings Dew or Rain in the heat of harvest when it is unwelcome and hurtful And this sence seems best to agree with the following Verse which continueth the Metaphor of an Harvest and manifestly speaks not of refreshing but of the destruction of the Fruits thereof 5 For afore the harvest z Before they receive the End of their Hopes and finish the Work which they have designed and begun when the bud is perfect and the sowr grape is ripening in the flower a When the Bud or Flower is turned into a perfect but unripe Grape which gives hopes of a good Vintage The Body of this People are compared to a Vine-tree he b The Lord who is easily understood from the foregoing Verse and who is here represented under the Notion of an Husbandman or Vine-dresser shall both cut off the sprigs with pruning-hooks and take away and cut down the branches c In stead of the gathering of the Grapes he shall cut down the Body and Branches of the Tree and throw it into the Fire 6 They d The Sprigs and Branches being cut down and thrown upon the Ground with the unripe Grapes upon them shall be left together unto the fowls of the mountains and to the beasts of the earth and the fowls shall summer upon them and all the beasts of the earth shall winter upon them e They shall lie upon the Earth neglected by Men as being unripe and unfit for their use so that either Birds or Beasts may shelter themselves with them or feed on them both Summer and Winter You are not to understand that the Summer is appropriated to the Fowls and the Winter to the Beasts but this is onely an Elegancy of the Hebrew Language to use such Distributions of which we have many Instances in Prophetical Writings 7 In that day f Which is to be taken largely and indefinitely as it is frequently in the Prophets as we have already seen and shall more fully see hereafter At or after that time when the Judgment threatned in the foregoing Verses shall be fully and compleatly executed whereby that People will be awakened to Repentance * Zeph. 3. 10. shall there a present be brought unto the LORD of hosts of a people g The People of whom I am speaking shall present and offer themselves and their Sacrifices unto the True God He speaks of their Conversion to God and Christ by the Preaching of the Gospel the Accomplishment of which Promise is recorded in the Histories of the Church ‖ Or out-spread and polished scattered and
peeled and from a people terrible from their beginning hitherto a nation meted out and trodden under foot whose land the rivers have spoiled to the place of the Name of the LORD of hosts the mount Zion CHAP. XIX * Jer. 46. 13. Ezek. 29. 30. THE burden of Egypt a Some Learned men conceive that what was said more generally and darkly in the foregoing Chapter is here more particularly and clearly explained to be meant of Egypt it being usual for the Prophets to mix obscure and plain Passages together and to clear the one by the other Others understand that Chapter of Ethiopia and this of Egypt But this Controversie must be decided by an exact confideration of all the Passages of the former Chapter Behold the LORD rideth b As a General in the Head of his Army or as Judge riding Circuit to execute Judgment upon a swift cloud c Which Phrase sheweth that the Judgment shall come speedily unexpectedly and unavoidably And Clouds being very unusual in Egypt the Appearance of a Cloud was a kind of Prodigy and a Prognostick of some grievous Calamity and shall come into Egypt and the idols of Egypt shall be moved d From their Seats and from their former Reputation Or shall hake or tremble So far shall they be from helping the Egypians as they expect that they shall tremble for themselves which divers of the Egyptian Gods being living Creatures might properly do at his presence and the heart of Egypt shall melt in the midst of it e They shall lose all their ancient Strength and Courage for which they had been Famous formerly 2 And I will †Heb. mingle set the Egygtians against the Egyptians f I will raise Civil Wars among them and they shall fight every one against his brother and every one against his neighbour city against city and kingdom against kingdom g For although all Egypt was now one Kingdom and under one King yet not many years after this time it was divided into twelve several Kingdoms between whom there were many and cruel Wars as is related by the Historians of those Times and particularly by Herodotus and Diodorus 3 And the spirit h Either 1. their Courage But of that he spake v. 1. Or 2. their Understanding as it is explained in the next Clause for the Word spirit is oft put for the Reasonable Soul as Eccles. 3. 21. 12. 7. and for the Thoughts of the Mind as Prov. 29. 11. Ezek. 13. 3. of Egypt †Heb shall be emptied shall fall in the midst thereof and I will †Heb. swallow up destroy the counsel thereof and they shall seek to the idols i As not knowing what to do without the help of an higher Power and to the charmers and to them that have familiar spirits and to the wizards 4 And the Egyptians will I ‖ Or shut up give over into the hand of a cruel lord and a fierce king k Either 1. of the King of Assyria or Chaldaea or 2. of those twelve petty Kings the Singular Number being put for the Plural or 3. of Psammetichus who being at first one of those twelve Kings waged War with the rest and subdued them and conquered all the Land of Egypt and ruled it with rigour shall rule over them saith the LORD the LORD of hosts 5 And the waters shall fail from the sea l Which may be understood either 1. Metaphorically of the taking away of their Dominion or Commerce c. or rather 2. Properly as may be gathered from the following Words and Verses For as the River Nilus when it had a full Stream and free Course did pour forth a vast quantity of Waters by its seven famous Mouths into the Sea so when that was dried up which is expressed in the next Clause those Waters did truly and properly fail from the Sea So there is no need of understanding by sea either the River Nilus or the great Lake of Moeris which after the manner of the Hebrews might be so called and the river m To wit Nilus upon whose Fulness and Overflow both the Safety and the Wealth of the Land depended as all Authors agree and therefore this was a very terrible Judgment shall be wasted and dried up n Not totally but in a very great measure as such Phrases are commonly used 6 And they shall turn the rivers far away o Which is to be taken Impersonally as such Expressions are very frequently for the rivers those small Rivolets by which the Waters of Nilus were conveyed and distributed into several Parts of the Land shall be turned far away as they must needs be when the great River Nilus which fed them was dried up and the brooks of defence p The several Branches of the River Nilus which were a great Defence to Egypt as is well known shall be emptied and dried up the reeds and flags q Which were very useful to them for making their Boats which were absolutely necessary in that Country and divers other things shall wither r As they commonly do for want of Water 7 The paper-reeds s Which by a Needle or other fit Instrument were divided into thin and broad Leaves which being dried and fitted were used at that time for Writing as our Paper is and consequently was a very good Commodity by the brooks by the mouth of the brooks and every thing sown by the brooks t And much more what was sown in more dry and unfruitful places shall wither be driven away †Heb. and shall not be and be no more 8 The fishers also shall mourn u Because they could catch few or no Fish by which Trade they got their Living Which also was a great Plague to the People whose common Diet this was because out of Superstitious Conceits they killed and eat but few Living Creatures as appears both from Sacred and Profane Writers and all they that cast angle into the brooks shall lament and they that spread nets upon the waters shall languish 9 Moreover they that work in fine flax x That make fine Linen which was one of their best Commodities of which see 1 Kings 10. 28. Prov. 7. 16. Ezek. 27. 7. and they that weave ‖ Or white works net-works shall be confounded 10 And they shall be broken in the †Heb. foundations purposes thereof y i. e. Of Egypt or of the Egyptians They shall lose their Ends aâ—…d Hopes for the Fishes in them shall die for want of Water all that make sluces and ponds †Heb. of living things for fish 11 Surely the princes of Zoan z The chief City in which the King and Court frequently resided See Psal. 78. 12. are fools the counsel of the wise counsellers of Pharoah is become brutish a Exceeding foolish and destructive to themselves how say ye