that Christ though he withdrew himself from her yet left a sweet savour behind him inâ—…using into her and stirâ—…ing up in her the Graces of the Spirit such as Repentance which is bitter as Myrrhe earnest desire after Christ c. and my fingers with †Heb. passing or running about Nah. 1. 8. Heb. sweet smelling myrrhe upon the handles of the lock t Heb. with 〈◊〉 passing or flowing upon the handles of the lock which place the Bridegroom had touched when he attempted to open it 6 I opened to my beloved but my beloved had withdrawn himself u Denied me his gracious and comfortable presence as a just punishment for my former neglect and â—…olly and was gone x Either she repeats the same thing to shew how deeply she was affected with it Or this is added to imply that he had not only stepped aside but was quite gone away my soul failed y Heb. went out of me I fainted and was ready to die away through excessive passion as this Phrase is used Gen. 35. 18. 42. 28. and elsewhere when he spake z Or for what he spoke for those endearing Expressions related v. 2. which then I did not heed but this sad occasion brings them to my remembrance as oft times that word which is ineffectual when it is preached is afterwards brought to a mans Mind and produceth blessed effects I * Ch. 3. 1. sought him a By diligent enquiry and importunate Prayer but I could not find him I called him but he gave me no answer b That so he might both chastise her folly and quicken her desires and prepare the way for a more hearty welcome and his longer abode with her 7 The watch-men that went about the city c The Governours of the Church as Ch. 3. 3. who though by their place and office they be obliged to comfort and protect the faithful do frequently discourage and oppress them as they manifestly did both in the days of Isaiah and Ieremiah and the other holy Prophets and in the time of Christ and his Apostles and in divers other Ages found me they smote me they wounded me d With bitter Calumnies and Persecutions the keepers of the walls e The same with the Watch-men whose Office it is to keep the Gates and Walls of the City took away my vail f Which was an ornament of her Sex Isa. 3. 23. and a badge of her Modesty Gen. 24. 65. or an ensign of her Relation and Subjection to Christ Gen. 20. 16. 1 Cor. 11. 5. And so the taking of this Veil away signifies their contemptuous and injurious usage of her their endeavours to blast her Reputation and to represent and treat her as a common and impudent prostitute and as one that had no Relation to Christ. from me 8 I charge you O daughters of Jerusalem g Of whom see on ch 1. 5. 2. 7. The Church having passed the Watch-men and patiently born and in a manner forgotten their injuries proceeds in the pursuit of her beloved and enquires of every particular Believer or Professor whom she meets concerning him if ye find my beloved †Heb. what that ye tell him that I am sick of love h That I am ready to faint for want of his presence and the tokens of his Favour Use all your interest and importunity with him on my behalf 9 What is thy beloved more than another beloved i Wherein doth he excel them Which Professors of Religion might ask because they were ignorant of Christs Excellency and true Believers might ask it that they might be more fully informed of it and might give the Spouse occasion to discourse of that subject which was very grateful to them * Ch. 1. 8. O thou fairest among women k Whose Beauty may command the Respects and Affections of the most worthy persons and therefore we conclude it must be some person of transcendent excellency with whom thou are so highly enamoured What is thy beloved more than another beloved that thou dost so charge us 10 My beloved is white and ruddy l Which two colours rightly mixed together make a Face beautiful Or the white may note his pure and spotless Innocency and the brightness of his Glory and Majesty and the ruddy colour may intimate his bloody passion which made him amiable both to God and Men. †Heb. a standard-bearer or taller than ten thousand the chiefest m Heb. the standard bearer for such are usually persons of great Eminency both for Stature and Courage and Dignity among ten thousand n Among all persons Angels or Men. A certain number is put for an uncertain There are other Kings and Priests and Prophets but none to be compared with him 11 His head is as the most fine gold o It shines like Gold not in respect of the Hair which is black as it followeth but by reason of his Crown of pure Gold upon his Head Rev. 14. 14 Whereby she implies that her Bridegroom was a King which she declared above ch 3. 11. his locks p In which a part of Mans Beauty consists I shall not trouble my Reader with a distinct application of this and the following particulars unto some special part or excellency of Christ because such things are meer conjectures without any solid grounds and the only design of this description seems to be this to set forth the beauty of Christ under the notion of a most compleat and amiable person in whom there is no defect nor blemish from the crown of his Head to the sole of his Feet are ‖ Or curled bushy and black as a raven q Which is mentioned partly because this was esteemed a beauty and partly because it was an evidence of his Youth and vigor as grey hairs are characters of age and infirmity Hos. 7. 9. 12 * Ch. 1. 15. 4. 1. His eyes are as the eyes of doves r Lovely and pleasant chaste and innocent by the rivers of waters s Where they delight to abide and wherewith they bath themselves and wash their Eyes where also their Eyes are most lively and beautiful both by the reflection of the waters and from that pleasure which they take in such places washed with milk t Which may belong either 1. To the Eyes which are supposed to be washed with water as white and pure as Milk Or 2. To the Doves which are intimated to be of a milk-white colour which in those parts was most esteemed which colour also made the Eyes appear more lovely and †Heb. sitting in fulness that is fitly placed set as a precious stone in the soil of a Ring fitly set u Neither sinking into the Head nor standing out too much but in a moderate and comely scituation Heb. sitting in fullness which may note a full and competently large Eye which is esteemed one
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
Gods service and their cattle for themselves as Gods ministers and for their support in Gods work in stead of all the firstlings among the cattle of the children of Israel 42 And Moses numbred as the LORD commanded him all the first-born among the children of Israel 43 And all the first-born males by the number of names from a month old and upward of those that were numbred of them were twenty and two thousand two hundred and threescore and thirteen 44 And the LORD spake unto Moses saying 45 Take the Levites k To wit the 22000 reckoned up ver 39. of which see the notes there in stead of all the first-born among the children of Israel and the cattle of the Levites in stead of their cattle and the Levites shall be mine I am the LORD 46 And for those that are to be redeemed of the two hundred and threescore and thirteen of the first-born of the children of Israel which are more than the Levites 47 Thou shalt even take five shekels a piece l Which was the price to be paid for the redemption of a first-born a month old Numb 18. 15 16. but this mony though paid for these 273 persons was probably paid out of the common stock of all except lots were cast who should pay which is not probable in so small a concern accompanied with so much trouble by the poll after the shekel of the sanctuary shalt thou take them * â—…xod 30. 13. 〈◊〉 27. 25. 〈◊〉 18. 16. 〈◊〉 45. 12. the shekel is twenty gerahs 48 And thou shalt give the number wherewith the odd number of them is to be redeemed unto Aaron and to his sons m To whom all the Levites were given and therefore the mony which came in their stead 49 And Moses took the redemption money of them that were over and above them that were redeemed by the Levites 50 Of the first-born of the children of Israel took he the money a thousand three hundred and threescore and five shekels after the shekel of the sanctuary 51 And Moses gave the mony of them that were redeemed unto Aaron and to his sons according to the word of the LORD as the LORD commanded Moses CHAP. IV. 1 AND the LORD spake unto Moses and unto Aaron saying 2 Take the sum of the sons of Kohath from among the sons of Levi after their families by the house of their fathers 3 From thirty years old a This age was prescribed as the age of full strength of body and therefore most proper for their present laborious work of carrying the parts and vessels of the Tabernacle and of maturity of judgment which is necessary for the right management of holy services Whence even Iohn and Christ entred not upon their Ministery till that age And it may still seem to be the fittest season for mens undertaking the Ministery of the Gospel except in case of extraordinary abilities or the Churches pressing necessity Object They might enter upon this work at their 25th year Numb 8. 24. and in David's time and afterward at their twentieth year Answ. 1. Their first entrance upon their work was at their five and twentieth year when they began as learners and acted onely under the inspection and direction of their brethren but in their thirtieth year they were compleatly admitted to a full discharge of their whole office 2. David being a Prophet and particularly directed by God in the affairs of the Temple might and did make a change in this matter which he might the better do both because it was but a change in a circumstance and because the magnificence of the Temple and the great multitude of sacred utensils and sacrifices required a greater number of attendants than formerly was necessary and upward even until fifty years old b When they were exempted from the toilsome work of carrying burdens but not discharged from the honourable and easie work done within the Tabernacle Numb 8. 26. all that enter c i. e. That do and may enter having no defect Levit. 21. 17. nor other impediment into the host d The society of sacred Ministers he calls an host because of that excellent order which was among them as to persons place time the matter and manner of their services to do the work of the tabernacle of the congregation 4 This shall be the service of the sons of Kohath in the tabernacle of the congregation about the most holy things e Hereafter mentioned as the Ark Table Altar c. Compare Numb 3. 31. 5 And when the camp setteth forward Aaron shall come and his sons and they f For upon this necessary occasion the inferiour Priests are allowed to come into the Holy of Holies which otherwise was peculiar to the High-priest Heb. 9. 7. shall take down the covering vail g The second vail of which see Exod. 26. 31 c. Levit. 4. 6. Heb. 9. 3. wherewith the Ark was covered while the Tabernacle stood Exod. 40. 3. and cover the ark h Because the Levites who were to carry the Ark might neither see nor immediately touch it of testimony with it 6 And shall put thereon the covering of badgers-skins i Whereby the Ark was secured from the injuries of the weather and shall spread over it a cloth wholly of blue and shall put in the staves thereof k Object How could these staves be put in when they were never to be taken out Exod. 25. 15. compared with 1 King 8. 8. 1. Answ. These places may speak of the staves while the Ark and Tabernacle stood but when they were to be removed the posture of all things was altered 2. The Hebrew verb doth not signifie putting in but barely putting or placing or disposing and may be understood not of putting the staves into the rings wherein they constantly remained but of the putting of them either upon their shoulders to try and fit them for carriage or into the holes or receptacles which probably were made in these coverings for the receiving and covering of these guilded staves to keep them both from the touch of the Levites and from the inconveniences of bad weather 7 And upon the * Exod. 2â—… 3â—… table of shew bread l Heb. Of faces or presence for of the bread of faces or presence i. e. of the bread which was continually standing in the presence of the Lord. they shall spread a cloth of blue and put thereon the dishes m Upon which the shew-bread was put and the spoons and the bowls and covers to ‖ Or. pour out withal cover withall and the continual bread n i. e. Shew-bread so called because it was continually to be there even in the wilderness where though they had onely Manna for themselves yet they reserved corn for the weekly making of these loaves which they might with no great difficulty procure from some of the people bordering upon the wilderness in the
in 2 King 8. 26. and here of the Kâ—… to which he belonged Ans. 2. Some acknowledge an 〈◊〉 in the Transcribers of the present Hebrew Copies in which Language the numâ—…l Letters for 22 and 42 are so like that they might easily be mistaken For that it was read 22 here as it is in the Book of Kings in other Hebrew Copies they gather from hence that it is at this day so read in divers ancient Greek Copies as also in those two Ancient Translations the Syriack and the Arabick and particularly in that Famous and most Ancient Copy of the Syriack which was used by the Church of Antioch in the Primitive Times and to this day is kept in the Church of Antioch from which that most Reverend Learned Pious and Publick-spiâ—…ted Archbishop Usher did at his own great Charge get another Copy transcribed in which he hath published to all the World that he found it here written Twenty and two years old c. Nor doth this overthrow the Authority of the Sacred Text as Infidels would have it partly because it is onely an Historical Passage of no Importance to the Substantial Doctrines of Faith and a good Life and partly because the Question here is not whether this Text be true but which is the true Reading of the Text whether that of the generality of present Copies or that which was used in the Ancient Copies which the Ancient and Venerable Translators above mentioned did follow For it seems unreasonable and uncharitable to think that all of them would have conspired to have changed the Text and put in twenty and two for forty and two if they had so read it in their Hebrew Copies Nor can this open any great Door to those innumerable Changes which some have boldly and rashly made in the Hebrew Text without any such pretence of Authority as there is for this which as they are affirmed without reason or authority or necessity so they may as easily be rejected If all this will not satisfie our present Infidels I desire them onely to consider what hath been hinted before upon such Occasions that many Difficulties which did seem unanswerable being now fully cleared by later Writers it is but reasonable to think that this may be so in after times either by finding of some Hebrew Copies in which it may be Twenty and two years c. or by some other way and he reigned one year in Jerusalem his mothers name also was * Chr. 2â—… 2. Athaliah the daughter of Omri c i. e. Of Omri's Family Or of Ahab Omri's Son Grandchildren are oft called Sons and Daughters as Mat. 1. 1. Luk. 3. 26. 3 He also walked in the ways of the house of Ahab for his mother was his counseller d Being a Crafty and an Imperious Woman to do wickedly 4 Wherefore he did evil in the sight of the LORD like the house of Ahab for they were his counsellers after the death of his father e Who whilest he lived seduced his Son by his Counsel and Authority and made other Evil Counsellers then unnecessary to his destruction 5 He walked also after their counsel and went with Jehoram the son of Ahab king of Israel to war against Hazael f Following the Evil Example of Jehoshaphat therein ch 18. though he would not follow him in what was good But of this and the following verses see 2 King 8. 28 29. 9. 21 27. king of Syria at Ramoth-gilead and the Syrians smote Joram 6 And he returned to be healed in Jezreel because of the wounds †Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were given him at Ramah when he sought with Hazael king of Syria And ‖ Otherwise called 〈◊〉 Ch. 2â—… 1. 2. 〈◊〉 Ch. 2â—… â—… Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel because he was sick 7 And the †Heb. â—…ing 〈◊〉 destruction of Ahaziah * Iuâ—…g 14. 4. was of God g By his Providence so disposing Occasions and Ahaziah's Inclinations that he should come at that season to receive his deserved Judgment by coming to Joram for when he was come he went out with Jehoram against Jehu the son of Nimshi whom the LORD had anointed * 2 Kin. 9. â—… to cut off the house of Ahab 8 And it came to pass that when Jehu was executing judgment upon the house of Ahab and * 2 Kin. 10. 〈◊〉 found the princes of Judah and the sons of the brethren h Either properly so called Or the Sons of his Cousins or near Kinsmen who are oft called Brethren for his Brethren were slain v. 1. of Ahaziah that ministred to Ahaziah he slew them i That came thither to wait upon their King Ahaziah as is here implyed and withal to visit Joram and his Children as is noted 2 King 10. 13. 9 * 2 Kin. 9. 27 And he sought Ahaziah k Who though wounded had made an escape 2 King 9. 27. and they caught him for he was hid in Samaria l Either 1. In the Kingdom of Samaria to wit in Megiddo Or 2. In the City of Samaria and so he fled first to Megiddo and not thinking himself safe there he fled to Samaria where he was taken and sent thence by Jehu's Order to Samaria where he received the Sentence of Death See more of this matter upon 2 King 9. 27. and brought him to Jehu and when they had slain him they buried him m They gave his Servants leave to carry him away to Jerusalem and bury him there 2 King 9. 28. Both God and Men are oft times said to do what they and others do by their permission when they could hinder them because said they he is the son of Jehoshaphat who sought the LORD with all his heart So the house of Ahaziah n i. e. His Posterity because they were young and feeble being ground between two Milstones the great and growing power of Jehu and the craft and tyranny of Athaliah had no power to keep still the kingdom 10 * â—… Kin. 11. 1. But when Athaliah the mother of Ahaziah o This and v. 11 12. are explained on 2 Kings 11. 1 2 3. saw that her son was dead she arose and destroyed all the seed royal of the house of Judah 11 But Jehoshabeath the daughter of the king took Joash the son of Ahaziah and stole him from among the kings sons that were slain and put him and his nurse in a bed-chamber So Jehoshabeath the daughter of king Jehoram the wise of Jehojada the priest for she was the sister of Ahaziah hid him from Athaliah so that she slew him not 12 And he was with them hid in the house of God six years and Athaliah reigned over the land CHAP. XXIII 1 AND * â—… Kin. 11. 4 〈◊〉 in the seventh year Jehojada strengthened himself and took the captains of hundreds a Not
9. 3. and that thy people should be planted in thy land so as not to be moved any more or afflicted as they had been in the days of the Judges 2 Sam. 7. 10 11. From whence we promised to our selves a long and setled prosperity But alas how soon were our hopes blasted not long after the beginning of our settlement in Rehoboams time and so successively in the course of our affairs under the following Kings till at last thou didst give us up to ruine and desolation as at this day And this he doth not alledge to accuse God or excuse himself or his people but onely that he might move the Divine Majesty to shew them some pity considering the shortness of their days and his own Eternity as he pursues the argument in the following Verses he shortned my days n The days of my life or of my prosperous state as above v. 11. for adversity is a kind of death and is frequently so called 24 I said O my God * Job 36. 20 Heb. take me not away o Do not wholly cut off and destroy thy people of Israel in the midst of my days p Before they come to a full age and stature and to the plenary possession of thy promises and especially of that great and fundamental promise of the Messiah in and by whom alone their happiness is to be compleated and until whose coming thy Church is in its nonage of which see Gal. 4. 1 2 3 4. Possibly the Psalmist whom some learned Interpreters suppose to be Daniel may have respect to that Prophecy Dan. 9. 24 25. which probably was published before this time for this time was almost precisely the midst of the days between the building of the material Temple by Solomon and the building of the spiritual Temple or the Church by the Messias there being about a thousand years distance between those two periods whereof seventy Prophetical Weeks or four hundred and ninety years were yet to come And so he prays that God would not root them out in this Babylonish Captivity but would graciously restore them to their own land and preserve them as a Church and Nation there until the coming of the Messias thy years are throughout all generations q Though we successively die and perish yet thou art the everlasting and unchangeable God and therefore art and wilt ever be able to deliver thy people and faithful in performing all thy promises and therefore we beseech thee to pity our frail and languishing state and give us a more setled and lasting felicity than yet we have enjoyed and therefore we trust that thy people shall continue and be established before thee as he saith v. 28. because as thou art the everlasting God so thou hast made an Everlasting Covenant with them Psal. 105. 10. Isa. 55. 3. Ier. 32. 40. to be their God for ever and therefore thou wilt not now forsake or reject us 25 * Heb. 1. 10. Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands r The Eternity of God looks both backward and forward it is both without beginning and without end The former is affirmed and illustrated v. 24 26 27. the latter is clearly implyed in this Verse Thou hadst a being before the Creation of the World when there was nothing but Eternity but the Earth and Heavens had a beginning given them by thy Almighty Power 26 * Isai. 15. 6. They shall perish s Either 1. as to the substance of them which shall be annihilated Or 2. as to their present nature and use See Isa. 65. 17. and 66. 22. 2 Pet. 3. 7 10 11. The Heavens and the Earth although they be the most permanent of all visible beings and their continuance is oft mentioned to signifie the stability and immutability of things yet if compared with thee are as nothing they had a beginning and shall have an end but thou shalt †Heb. stand endure yea all of them shall wax old t i. e. Decay and perish like a garment u Which is worn out and laid aside and exchanged for another And so shall this present frame of Heaven and Earth be as a vesture shalt thou change them and they shall be changed 27 But thou art the same and thy years shall have no end 28 The children of thy servants shall continue x Though the Heavens and the Earth perish and though we thy servants pine away in our iniquities according to thy righteous sentence and threatning Levit. 26. 39. and die in Captivity yet by vertue of thy eternal and unchangeable nature and Covenant we rest assured that our Children and their Children after them shall enjoy the promised mercies an happy restitution to and settlement in their own land and the presence of our and their Messias whom being not to come till after 490. years we shall not live to see The expression here used is general not without design partly to shew that this promised blessing belongs to the Jews not upon the account of any carnal relation to Abraham but as they are and continue to be Gods servants from whom if they revolt they lose this and all their other priviledges and partly to imply that it belongs to all Gods faithful Servants and to their Children whether they be Jews or Gentiles of whose Conversion he spoke v. 22. and their seed shall be established before thee y In the place of thy gracious presence either here in thy Church or hereafter in Heaven from which we are now banished And this phrase further intimates that their happiness did not consist in the enjoyment of the outward blessings of the land of Canaan but in the presence and fruition of God there which he mentions as the top and upshot of all his desires and their felicities PSAL. CIII A Psalm of David This Psalm contains a thankful Commemoration and Celebration of Gods mercies to the Psalmist himself and to the people of Israel and to all good men 1 * 〈◊〉 104. 1. 〈◊〉 1. BLess the LORD O my soul and all that is within me bless his holy name a Let all my thoughts and affections be engaged and united and stirred up to the highest pitch in and for this work 2 Bless the LORD O my soul and forget not all his benefits 3 * 〈◊〉 9. 2 6. 〈◊〉 2. 11. 〈◊〉 â—… 47. Who forgiveth all thine iniquities who healeth all thy diseases b Either 1. spiritual diseases lusts or corruptions which he subdues and purgeth out by his grace as this phrase is used Psal. 41. 5. Isa. 6. 10. and 53. 5. Or 2. corporal diseases or miseries of which this word is used 2 Chron. 21. 18 19. Ier. 14. 18. and 16. 4. 4 Who redeemeth thy life from destruction c Both temporal and eternal from deadly dangers and miseries who crowneth thee d i. e. Encompasseth and
with a variety of senses we have onely hinted the senses which in our judgment have seemed fairest and least constrained and shortly shewed the consonancy of them to other Scriptures We have avoided all Polemical discourses as no way proper to our design and very rarely hinted those practical conclusions which have arose from the Text when opened the most we have done of that nature is in our discourses upon the Parables Our Reverend Brother designing but two Volumes and the first to end with the Song of Solomon tho since it hath been determined to conclude it with the Prophet Isaiah that all which he lived to finish might be comprehended in one Volume had an hard task to contract his discourses so as to bring them within that compass and thereby was necessitated not to give the entire sense of each verse in his notes but onely of those words or Terms in the verse which he conceived to stand in need of explication referring by letters in the Text to the parts of the Commentary This was not necessary in such parts of the Scripture where the entire sense of the whole Text is given Nor indeed as to some parts is it possible such we mean as are opened harmonically Of which nature are the three first Evangelists It is confessed by all that the Evangelists make up but one entire History tho some of them have some things which the others have not and they seldom agree in the phrases and circumstances of any one piece of History This made it reasonable that with the Interpretation of one Evangelist should be joyned what the others had with reference to the same piece of History Which method hath been accordingly pursued being the same in which the most Iudicious Mr. Calvin and others have gone before us nor indeed could any other course have been taken without a needless writing the same things over again so as that in our Notes upon Mark we have only enlarged in the explication of what he hath which we did not meet with before in Matthew and in the explication of Luke we have onely opened what he hath which was not in Matthew or Mark where they all three concurred or but two of them concurr'd in any story we have opened what they all or both say in our Notes upon the first of them and when we have come to it again in one or both the other we have onely referred to our former Notes John having little which the other Evangelists have we have considered by himself mostly yet sometimes taking in something from him where we found it completory of any thing related by the other Evangelists In magnis voluisse sat est We cannot say that we have left no room for others to come after us and add to or correct what we have said But this we can say in truth that we have not willingly baulked any obvious difficulty and have designed a just satisfaction to all our Readers and if any knot yet remain untied we have told our Readers what hath been most probably said for their satisfaction in the untying of it If it had pleased God to have lent a little longer life to our Reverend Brother the work had very probably been done to greater advantage and more general satisfaction We are but entred upon his Harvest and have wanted his sickle we cannot pretend to any double portion of his Spirit His mantle dropt from him before he was Translated we mean his Synopsis we have taken that up out of that great work of his we have taken so much as we judged proper for his design in this work and made use of a great number of other Authors some of which he left out or very little considered in his Synopsis upon design to make a further use of them in this English work as thinking their labours more proper for this then his other work Our design good Reader was not to tell thee how the Fathers interpreted Texts Aquinas Justinianus and others have done that work nor yet to tell thee any Grammatical niceties or what learned men have critically noted upon Terms or Phrases that is done in the Synopsis Criticorum Nor yet to tell thee what conclusions of Truth may be raised from the verses that hath been done profitably upon many books of Scripture by Mr. Dickson Hutchinson Fergusson Guild Durham and some others much less to handle the controversies that have risen from any portion of Scripture Our work hath been onely to give thee the plain sense of the Scripture and to reconcile seeming contradictions where they occurred and as far as we were able to open Scripture by Scripture which is its own best Interpreter comparing things Spiritual with Spiritual That thy Faith might not stand in the wisdom of men but in the wisdom and power of God If we have reached this end it is all we aimed at if thou gettest any good by what we have done Remember thy Sacrifice is due at another Altar even his who ministreth seed to the sower who both watereth the furrows of the field and blesseth the springing of the Corn let him have the Praise and we onely thy Prayers that we may live an useful Life and dye an happy Death and attain to the Resurrection of the Dead in which we shall all see and understand more perfectly then we yet do Mr. POOL'S English Synopsis OF ANNOTATIONS UPON THE HOLY BIBLE Collected out of the Latin Synopsis Criticorum and divers other Learned Interpreters and Accommodated to the use of Vulgar Capacities GENESIS The ARGUMENT THis Book is called Genesis i. e. Generation or Birth giving an accompt of passages during 2300 years and upwards viz. From the Creation of all things to the death of Joseph In which History Moses by Divine inspiration treats of the Creation of the World with all the parts and uses in it and of it but chiefly of Man who alone was made after God's Image where he lays down God's concessions and prohibitions to him and Man's Transgressioâ—… together with the woful effects and the remedy of them in the promise of a Saviour The Original Progress and Preserâ—…ion of the true Church springing from Abel and carried on by Seth Enoch c. And the ground and rise of Apostasiâ—… begun in Cain and carried on by his posterity separating themselves from the Holy Seed till by their monstrous provocations they had brought an universal Deluge to destroy all mankind from off the Earth excepting only Noah and his Family out of which as the Church did again spring forth so another cursed race carrying on the former enmity to a greater height not only fell into Idolatry after it had continued a considerable time in Sem's race but breaking out into all Outrages and Tyrannical oppressions it was almost extinct among those numerous Nations that Noah's Posterity sprang out into But God calling Abraham into the Land of Promise who was an Idolater in Chaldea and giving him Temporal and
they have imagined to do 7. Go to let us m i. e. The blessed Trinity See Gen. 1. 26. go down and there confound their Language n By making them forget their former Language and by putting into their minds several Languages not a distinct Language into each person but into each Family or rather into each Nation that they may not †Heb. hear understand one anothers speech o And thereby be disenabled from that mutual commerce which was altogether necessary for the carrying on of that work 8. So the LORD scattered them abroad from thence upon the face of all the Earth p Thus they brought upon themselves the very thing they seared and that more speedily and more mischievously to themselves For now they were not only divided in place but in Language too and so were unfitted for those Consederacies and Correspondencies which they mainly designed and for the mutual Comfort and Help of one another which otherwise they might in good measure have enjoyed And they left off to build the City 9. Therefore is the Name of it called ‖ That is confusion Babel because the LORD did there confound the Language of all the Earth and from thence did the LORD scatter them abroad upon the face of all the Earth 10. * Chap. 10. 32. 1 Chron. 1. 17. These are the Generations of Shem q Not all of them as appears both from the next verse and from the former Chapter but of those who were the seminary of the Church and the Progenitors of Christ. Shem was an hundred years old and begat Arphaxad two years after the Flood 11. And Shem lived after he begat Arphaxad five hundred years r So that he lived almost all the time of Abraham which was a singular blessing both to himself who hereby saw his Children of the tenth Generation and to the Church of God which by this means enjoyed the Counsel and Conduct of so great a Patriarch and begat Sons and Daughters 12. And Arphaxad lived five and thirty years and begat Salah 13. And Arphaxad lived after he begat Salah four hundred and three years and begat Sons and Daughters 14. And Salah lived thirty years and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years and begat Sons and Daughters 16. * 1 Chro. 1. 19. And Eber lived four and thirty years and begat * called Luk. 3. 35. Phalec Peleg 17. And Eber lived after he begat Peleg four hundred and thirty years s So that he was the longest liv'd of all the Patriarchs which were born after the Flood and begat Sons and Daughters 18. And Peleg lived thirty years and begat Reu. 19. And Peleg lived after he begat Reu two hundred and nine years and begat Sons and Daughters 20. And Reu lived two and thirty years and begat * Luk 3. 35. Saruch Serug 21. And Reu lived after he begat Serug two hundred and seven years and begat Sons and Daughters 22. And Serug lived thirty years and begat Nahor 23. And Serug lived after he begat Nahor two hundred years and begat Sons and Daughters 24. And Nahor t The first Patriarch who fell to Idolatry lived nine and twenty years and begat * Luk. 3. 34. Thara Terah 25. And Nahor lived after he begat Terah an hundred and nineteen years and begat Sons and Daughters 26. And Terah lived seventy years and * Josh. 24. 2. 1 Chro. 1. 26. begat u i. e. Began to beget as Gen. 5. 32 Abram x Who is first named in order of Dignity for which cause Shem is put before Ham and Iapheth and Moses before Aaron not in order of time which seems to be this Haran probably was the eldest because Nahor married his Daughters Nahor the second and Abram certainly was the youngest because Terah Abrams Father lived two hundred and five years ver 32. and Abram after his Fathers Death Acts 7. 4. went out of Haran when he was seventy five years old Gen. 12. 4 5. therefore he was not begotten in Terahs seventieth year when Terah began to beget his Sons as here is said but in his one hundred and thirtieth year and so there remains seventy five years precisely to Abrams departure And Sarai Harans Daughter was but ten years younger than Abram Gen. 17. 17. and therefore Haran was Abrams Elder Brother Nahor and Haran 27. Now these are the Generations of Terah Terah begat Abram Nahor and Haran And Haran begat Lot 28. And Haran died before his Father Terah y i. e. In the presence and during the Life of his Father in the Land of his Nativity in Ur of the Caldees 29. And Abram and Nahor took them Wives The Name of Abrams Wife was Sarai and the Name of Nahors Wife Milcah the Daughter of Haran z Such Marriages of Uncles and Nieces being permitted then Exod. 6. 20. as in the beginning of the World the Marriages of Brethren and Sisters were though afterwards the Church being very much enlarged they were severely forbidden Levit 18. 12 14. the Father of Milcah and the Father of Iscah a Who is either Sarai as the Jews and many others think or rather another person For 1. Why should Moses express Sarai thus darkly and doubtfully Had he meant her he would have added after Iscah this is Sarai according to his manner in like cases Gen. 14. 2 7. and 35. 6. He elsewhere calleth her the Daughter not of his Brother as he should have done had she been Iscah but of his Father by another Mother 30. But Sarai was barren she had no child b See Gen. 16. 1 2. and 18. 11 12. 31. And Terah took Abram his Son c See Ios. 24. 2. Nehem. 9. 7. 1 Chron. 1. 26. Being informed by his Son of the command of God he did not despise it because it came to him by the hands of his inferiour but chearfully obeyeth it and therefore he is so honourably mentioned as the Head and Governour of the Action and Lot the Son of Haran his sons son and Sarai his daughter in law his Son Abrams wife and they went forth with them †i. e. Terab and Abram went with Lot and Sarâ—…i as their Heads and Guides from * Neh. 9. 7. Act. 7. 4. Ur of the Caldees to go into the Land of Canaan and they came unto Haran d Called Charran Act. 7. 4. and by the Romans Carrae a place in Mesopotamia strictly so called in the way to Canaan and near to it well known by Crassus his defeat there See Gen. 24. 10. and 28. 10. and 29. 4. and dwelt e Or rested or abode being detained there for a season peradventure by Terab's disease which begun there for the next verse tells us of his death there 32. And the days of Terah were two hundred and five years and Terah died in Haran CHAP. XII 1.
by the passion of an enraged Woman wherewith he thought not fit to comply and probably he had denied her desire if God had not interposed in it because of his son n He doth not say because of his wife from whence may be gathered either that Hagar was not properly his Wife or that this was another of Abrahams infirmities that he had not that affection for her which he should have had Whereby we may also see the excellency of Gods institutions who appointed but one Woman for one man that each might have the intire interest in the others affections and the danger of mens inventions which brought Polygamy into the World whereby a mans affections are divided into several and sometimes contrary streams 12 And God said unto Abraham Let it not be grievous in thy sight because of the lad and because of thy bond-woman o Thus Abraham had better authority for his divorce from Hagar than he had for his Marriage with her Chap. 16. 2. in all that Sarah hath said unto thee hearken unto her voice for in * Rom. 9. 7. Heb. 11. 18. Isaac shall thy seed p To wit the promised seed the Heir of thy Estate Covenant and Promises the progenitour of my Church and People and particularly of the Messias be called q i. e. Reputed and valued both by me and other men The words may be thus rendred by Isaac shall thy seed be For to be called is oft times put for to be as Isa. 1. 26. and 47. 1 5. Matth. 5. 9 19. 13 And also of the son of the bond-woman will I make a * Chap. 17. 20 nation because he is thy seed 14 And Abraham rose up early in the morning r He who before doubted and lingred to do it when Sarahs passion suggested it when once he understands it to be Gods will he makes hast to execute it An excellent example of prudence and piety and took bread s By which may be here understood all necessaries as Mal. 1. 7 12. Matth. 6. 11. and 14. 15. compared with Mark 6. 36. Luke 14. 1. and a bottle of water and gave it unto Hagar putting it on her shoulder and the child and sent her away t Quest. How is it likely that so rich and liberal a person as Abraham would send away such near and dear Relations with so mean accommodations Answ. 1. This might be done by particular command from God to Abraham though it be not here expressed as many things were said by God and done by men which are not mentioned in Scripture as is evident from Iohn 20. 30 31. and 21. 25. and many other places And God might order it thus partly to chastise Abrahams irregular Marriage with Hagar partly to correct and â—…ame the haughty and rugged temper of the Bond-woman and her Son and to prepare them for the receiving of Gods help and mercy and partly that he might more eminently shew his care and kindness to Abraham in providing for such forlorn and neglected Creatures because they belonged to him 2. It cannot be reasonably doubted that Abraham gave her these Provisions onely for the present and intended to send further and better afterward to a place appointed by him which also he did But she missed her way as well might in the Wilderness and thereby came into these straits designed by God for the signification of greater Mysteries as may be gathered from Gal. 4. and she departed and wandred in the wilderness of Beersheba u A place near Gerar so called here by a Prolepsis See ver 31. 15 And the water was spent in the bottle and she cast the child x Not as if she carried him in her arms or upon her shoulders for he was now about eighteen year old but being weak and faint and no doubt much dejected in spirit upon the prospect of his desolate and distressed condition she was forced to support and lead him by the hand but now despairing of his life she lays him down under a shrub under one of the shrubs 16 And she went and sat her down over against him a good way off as it were a bow-shot for she said let me not see the death of the child And she sat over against him and lift up her voice and wept y Who wept Either Hagar for the verb is of the feminine gender or the Lad as the words following seem to intimate And for the change of Genders that is not infrequent in Scripture use 17 And God heard the voice of the lad z He heard his cries tho' not flowing from true Repentance but extorted from him by his pressing calamity and the angel of God called to Hagar out of heaven and said unto her what aileth thee Hagar fear not for God hath heard the voice of the lad where he is a Though he be in a vast and desolate Wilderness yet my eye is upon him and I will take care of him 18 Arise lift up the lad and hold him in thine hand for I will make him a great nation b i. e. Support or sustain thy languishing child with thy hand for I will bless him and thy care shall not be in vain 19 And God opened her eyes c Not that her eyes were shut or blind before but she saw not the Well before either because it was at some distance or because her eyes were full of tears and her mind distracted and heedless through excessive grief and fear or because God with-held her eyes that she might not see it without his information Compare Numb 22 31. Luke 24. 16. and she saw a well of water and she went and filled the bottle with water and gave the lad drink 20 And God was with the lad and he grew and dwelt in the wilderness and became an Archer d i. e. A skilful Hunter of Beasts and Warriour with men too according to the prediction Gen. 16. 12. For the bow was a principal instrument in War as well as in Hunting Gen. 48. 22. 49. 23 24. And these two professions oft went together See Gen. 10. 9. 21 And he dwelt in th wilderness of Paran e In the borders of that Wilderness by comparing Gen. 14. 6. for the innermost parts of it were uninhabitable by Men or Beasts as antient Writers note and his mother took him a wife f By which we see both the obligation that lies upon Parents and the right that is invested in them to dispose of their Children in Marriage in convenient time Compare Gen. 24. 4. and 28. 2. Iudg. 14. 2. out of the land of Egypt g Rather than out of Canaan concerning whose accursed state and future destruction she had been informed in Abrahams house 22 And it came to pass at that time that Abimelech h He of whom see Gen. 20. 2. and Phicol the chief captain of his host spake unto Abraham saying God is with thee
damsel and spake †Heb. to the heart of the Damsel See Isa. 40. 2. Hos. 2. 14. kindly unto the damsel b Perceiving her to be exceedingly enraged and perplexed at this horrid violence he endeavours to appease and sweeten her and to get her consent to marry him 4 And Shechem spake unto his father Hamor saying Get me this damsel to wife c He desires both his fathers consent and assistance herein 5 And Jacob heard that he had defiled Dinah his daughter now his sons were with his cattel in the field and Jacob held his peace until they were come d Being unable to punish the delinquent and not knowing what to do he waits for his sons coming and advice 6 And Hamor the father of Shechem went out unto Jacob to commune with him 7 And the sons of Jacob came out of the field when they heard it and the men were grieved and they were very wroth because he had wrought folly e That is wickedness which howsoever vain men many times esteem their wisdom by the sentence of the all-wise God is accounted and commonly in Scripture called folly as Deut. 22. 21. Ios. 7. 15. Iudg. 19. 23. and 20. 6. c. in Israel f Or against Israel either 1. against the person and in or against the Family of Israel a person near and dear to God and highly honoured by him and in Covenant with God who therefore esteems the injuries done to Israel as if they were done to himself See Gen. 12. 3. Exod. 23. 22. Zech. 2. 8. Or 2. in or against the Church of God which then was in a manner confined to that family and which is oft called by the name of Israel See Deut. 22. 21. Ios. 7. 15. And Moses may here vary the phrase from what was used in Iacobs time to what was usual in his time the fence being in both the same and therefore not altered by such a change in lying with Jacobs daughter which thing ought not to be done g Heb. shall not be done i. e. should not c. But in the Hebrew language words of the future time oft signifie duty and decency as Mal. 1. 6. and 2. 7. 8 And Hamor communed with them h With Iacobs sons to whom Iacob committed the business being himself oppressed with shame and grief and fear for his daughter saying The soul of my son Shechem longeth for your daughter i The daughter of your family or he thus speaketh to her brothers because they transacted all in their fathers name I pray you give her him to wife 9 And make ye marriages with us and give your daughters unto us and take our daughters unto you 10 And ye shall dwell with us and the land shall be before you k i. e. In your power to dwell where you please and to have the same rights and priviledges in it which we enjoy See Gen. 20. 15. dwell and trade you therein and get you possessions therein l Or take possession in it i. e. in any vacant part of it use it for pasture or tillage as you think good and take the benefit to your selves 11 And Shechem said unto her father and unto her brethren * chap. 33. 15. Let me find grace in your eyes and what ye shall say unto me I will give 12 Ask me never so much dowry and gift m Dowry to her for her portion according to the ancient custom of mens buying their wives of which see Exod. 22. 17. and gift to you either for reparation of the past injury or in testimony of my respect to you and desire of her as Gen. 24. 53. and I will give according as ye shall say unto me but give me the damsel to wife 13 And the sons of Jacob answered Shechem and Hamor his father deceitfully n Pretending and promising marriages with them upon that condition which they never intended and said because he had defiled Dinah their sister 14 And they said unto them We cannot do this thing to give our sister to one that is uncircumcised o There was no such law yet in force as the Examples of Isaac and Iacob shew who married the daughters of uncircumcised persons and therefore they do not here reject it as simply unlawful but onely as dishonourable and reproachful for * Jos. 5. 9. that were a reproach unto us 15 But in this will we consent unto you if ye will be as we be that every male of you be circumcised 16 Then will we give our daughters unto you and we will take your daughters to us and we will dwell with you and we will become one people 17 But if ye will not hearken unto us to be circumcised then will we take our daughter and we will be gone 18 And their words pleased Hamor and Shechem Hamors son 19 And the young man deferred not to do the thing because he had delight in Jacobs daughter and he was more honourable than all the house of his father 20 And Hamor and Shechem his son came unto the gate of their city p The place where all publick affairs were debated and concluded See on Gen. 22. 17. and 23. 10. and communed with the men of their city saying 21 These men are peaceable with us therefore let them dwell in the land and trade therein for the land behold it is large enough for them let us take their daughters to us for wives and let us give them our daughters 22 Only herein will the men consent unto us for to dwell with us to be one people if every male among us be circumcised as they are circumcised 23 Shall not their cattel and their substance and every beast of theirs be ours q Either for our use and benefit in way of commerce and trade or because they will descend to the issue of our children as well as theirs or because we being more numerous and potent than they can easily over-rule them and when we think meet dispose all things to our own advantage Thus they cover their private design with the specious shew of publick good onely let us consent unto them and they will dwell with us 24 And unto Hamor and unto Shechem his son hearkned r They yielded to circumcision partly in compliance with their young Prince whom they either loved or feared and partly for the prospect of their own advantage for which men are frequently willing to expose themselves to great pains and hazards all that went out of the gate of his city s All the citizens that went out of the gate c. Or came in at the gate as they are described Gen. 23. 10. Ier. 17. 20. For when the chief persons had consented they could easily perswade or over-rule others to comply with them and every male was circumcised all that went out of the gate of his city 25 And it came to pass on the third day
deliverance from Egypt and moreover of your redemption by Christ of which that is a Type as even the antient Iews understood it who also noted that Israel was to be redeemed in the days of the Messias upon the same day on which they were delivered from Egypt to wit upon the fifteenth day of the moneth of Nisan Upon which day our blessed Lord was crucified for the redemption of his people and you shall keep it a feast * You shall observe it for a solemn feast or festival time to the LORD throughout your generations you shall keep it a feast by an ordinance for ever o i. e. So long as your state and Church continues or till the coming of the Messias This word doth not always signifie eternity but any long time as Prov. 29. 14. Dan. 3. 9. and oft elsewhere 15 * chap. 13. â—… and 23. 15. and 34. 18. Seven dayes p Besides and after the day of eating the Passeover which was a distinct feast and no part of the feast of unleavened bread shall ye eat unleavened bread q To remind them of their departure out of Egypt which was so sudden that they had not leisure to leaven their dough See more on ver 8. even the first day ye shall put away leaven out of your houses For whosoever eateth leavened bread from the first day untill the seventh day * Gen. 17 14 that soul shall be cut off from Israel r Either by excommunication or by death to be inflicted by the Magistrate and in case of his neglect by God himself Nor let any one think that this was too severe a punishment for what may seem no great offence For this was indeed a very great crime being a manifest contempt of God and a rebellion against Gods authority and express command which surely deserves as severe a punishment as is inflicted upon Rebels against their Prince especially considering that the Israelites were the people and subjects of God in a peculiar manner It was also a tacit renunciation of their Religion and of the covenant of God with them and of their interest both in that past deliverance out of Egypt and in the future deliverance by the Messias See more on Gen. 17. 14. 16 And in the first day there shall be an holy convocation s A solemn day for the people to assemble together and to attend upon the publick Worship and service of God in hearing his Word Prayers Praises and Sacrifices and in the seventh day t Because then Pharaoh and his host were drowned in the Sea as on the first day the first-born were killed So their deliverance was begun on the first and compleated on the seventh day and therefore those days deserved a special character of honour And indeed that there were seven days between those two miracles the Jews unanimously affirm and it seems probable from the account of their journies there shall be an holy convocation to you no manner of work u i. e. Of servile work Lev. 23. 7. shall be done in them save that which every †Heb. soul. man must eat x Herein as many think these days were inferiour to the Sabbath in which that was forbidden But of this see my notes on Exod. 16. 23. and 35. 3. that onely may be done of you 17 And ye shall observe the feast of unleavened bread for in this self-same day have I brought your armies y So called not from their Military force or courage but from their numbers and the order and manner in which they came forth See chap. 13. 18. out of the land of Egypt therefore shall ye observe this day in your generations by an ordinance for ever 18 * Levit. 23. 5. Numb 28. 16. In the first month on the fourteenth day of the month at even ye shall eat unleavened bread untill the one and twentieth day z Inclusively For otherwise they were obliged to eat unleavened bread eight dayes viz. on the day of the Passe-over ver 8. and seven dayes after which is strictly and properly called the Feast of unleavened Bread because in them they were tyed to that ceremony onely except the two days of an Holy Convocation of the month at even 19 Seven dayes shall there be no leaven found in your houses for whosoever eateth that which is leavened even that soul shall be cut off from the Congregation of Israel whether he be a stranger a To wit a Profelite for strangers unconverted to the Jewish Religion were not obliged nor admitted to the celebration of the Passe-over or Feast of unleavened Bread Though I see no inconvenience if all Strangers though Heathens were forbidden to have or use any unleavened Bread at that time lest the Jews who conversed with them might be tempted to desire or partake of it with them or born in the land †To wit of Canaan which I have promised to you and to which I am now leading you which was so well known to all of them that it was needless to express it in this place 20 Ye shall eat nothing leavened in all your habitations shall ye eat unleavened bread 21 Then Moses called for all the elders of Israel and said unto them draw out and take you a ‖ Or kid lamb according to your families and kill the Passe-over 22 * Heb. 11. 28. And ye shall take a bunch of hyssop b So the Hebrew word is rightly rendred as appears from Heb. 9. 19. and dip it in the blood that is in the bason and strike the lintel and the two side-posts with the blood that is in the bason and none of you shall go out at the door of his house c i. e. Of the house wherein he did eat the Passe-over which oft-times was his Neighbours house See ver 4. until the morning d Till the beginning of the morning after midnight and after the slaughter of the Egyptians first-born which may reconcile those Scriptures that seem to contradict one another while some affirm they went out of Egypt by night and others by day for they went out in the morning very early when it was yet dark as it is expressed in a like case Iohn 20. 1. 23 For the LORD will pass through to smite the Egyptians and when he seeth the blood upon the lintel and on the two side-posts the LORD will pass over the door and * Ezek. 9. 6. Rev. 7. 3. and 9. 4. will not suffer e Heb. not give him license or commission the destroyer f i. e. The destroying Angel which whether it were a good or bad Angel is not agreed nor is it necessary to determine to come in unto your houses to smite you 24 And ye shall observe this thing g viz. The substance of the thing the Passeover and Feast of unleavened Bread though not all the Rites and Ceremonies whereof divers were peculiar
of this time passed before they were born Ans. As Levi is said to pay tithes in Abraham Heb. 7. 9. because he was in the â—…ns of Abraham when Abraham paid tithes with much more reason might the children of Israel be said to solourn so long because they sojourned a great part of it in their own persons and the rest in the loyns of their parents And as oft times when the parents onely are mentioned the children are included or intended as Gen. 12. 3. in 〈◊〉 i. e. in thy seed and Gen. 13. 17. I will give it the land unto tâ—… i. e. to thy seed and Iacob is said to be â—…rought to again out of Egypt Gen. 46. 〈◊〉 to witâ—… hiâ—… posterity and David is oft put for his posterity as 1 King 12. 16. Ezek. 34. 23. and 37. 24 25. why may not parents also be understood sometimes when the children onely are mentioned But we need not make suppositions seeing we have examples the persecution in Egyâ—…t and deliverance out of it which happened to the parents onely being attributed to their posterity who neither felt the one nor saw the other Deut. 26. 5. c. Compare Psal. 66. 6. Iudg. 10. 11 12. And the souls of the house of Iacob i. e. of the children of Israel for by house it is evident he means onely children which came with Iacob into Egypt are said to be threescore and ten souls Gen. 46. 26 27. In which number and title Iacob himself is confessedly included And therefore upon the very same ground under this title of the children of Israel we must understand Israel himself who being the chief author and subiect of this sojourning in Egypt it were unreasonable to exclude him from the number of these sojourners And this phrase being once extended to their immediate parent may by a parity of reason be extended to their great grandfather Abraham as being the first Author of that famous peregrination or sojourning which being begun in Canaan ended in Egypt Add to this that the word Israel as it is put for the people or children of Israel is elsewhere used for the whole Church of God as Rom. 9. 6. and therefore may well include Abraham as the father and under God the founder of it And the title of the children of Israel might well be given to all that people and to the family from which they descended because they were now known by that name And that this indeed was Moses his meaning which is here produced may be further gathered from hence that otherwise Moses had contradicted himself for by the years of the lives of Iacob and Levi and Kohath and Abram and Moses himself which he precisely sets down it appears that the sojourning of the children of Israel strictly so called in Egypt was not above 215 years And it is absurd to think that so wise and learned a man as all acknowledge Moses to have been should commit so gross an errour especially seeing that generation could easily have confuted him 41 And it came to pass at the end of the four hundred and thirty years ‖ If this be the right translation the 430 years mentioned Gal. 3. 17. are to be taken in a latitude for about or near so many years as is very frequent in Scripture and other Authours else there wants one year of it because the law was not given till about a year after their coming out of Egypt Nor was it of any concernment to the Apostles argument there whether it wanted a year of that number or no as here it is But the words may be rendred here as Gen. 7. 12. in the body or strength of the day i. e. when the day-light was full and clear and strong when it was broad day-light the Egyptians seeing and not being able to hinder them If it be said they went out by night Deut. 16. 1. that is true in regard of their resolution and preparation and the beginning of their journey but their actual marching forth was by day-light or in the morning nor could it be done sooner from the nature of the thing and the time necessarily required for so great a work even the self-same day k This circumstance is noted to set forth the accurateness and infallibility of Gods foreknowledge and the efficacy of his providence in accomplishing all his own counsels in his own appointed time it came to pass that all the hosts of the LORD went out from the land of Egypt 42 It is * See Deut. 16. 6. a †Heb. a night of observations night to be much observed unto the LORD for bringing them out from the land of Egypt This is that night of the LORD to be observed of all the children of Israel in their generations 43 And the LORD said unto Moses and Aaron This is the Ordinance of the Passeover l This which here followeth is the law or appointment of God concerning the celebration of the Passeover there shall no stranger m Or forreigner who is so both by Nation and Religion for if he were circumcised he might eat of it ver 44 48. cat thereof 44 But every man-servant that is bought for money when thou hast circumcised him n For the master had a power to circumcise such persons Gen. 17. 12. And though it is probable that by their interest in them and a diligent instruction of them they made them willing to receive circumcision yet it seems they had a power to compel them to it but then Circumcision was not to them a seal of Gods covenant nor of their Religion for that must be matter of choice but onely a civil badge or a note of that family or people into which they were politically incorporated then shall he eat thereof 45 A forreiner and an hired servant shall not eat thereof o Except he submit to circumcision as ver 43. See Numb 9. 14. 46 * Numb 9. 1â—… In one house shall it be eaten thou shalt not carry forth ought of the flesh abroad out of the house p Partly because they were all obliged not to go out of the house till the morning ver 22. and to leave none of it till that time ver 10. partly lest it should be either superstitiously or profanely abused and partly to signifie that Christ and Salvation are not to be had out of Gods house or Church neither shall ye break a bone thereof q To take out and eat the marrow of it This was required partly to mind them of their hasty departure out of Egypt wherein they had no leasure to break and empty the bones and principally that it might be an evident type of the Lord Jesus in whom this was literally fulfilled Iob. 19. 36. The bones were burnt with the other remainders of the Lamb. 47 All the Congregation of Israel shall †Heb. do it keep it 48 And * Numb 9. 14. when a stranger shall sojourn with
â—… 12. Isa. 43. 1. Jer. 10. 16. Mal. 3. 17. Tâ—… 2. 14. ye shall be a peculiar treasure unto me h Highly prized and loved and carefully kept by me as mens treasures generally are above all people for * Deut. 10. 1â—… Psal. 24. 1. all the earth is mine i For all people upon earth are mine by creation and dominion and I can dispose of them all as I please and either chuse or refuse any of them as I think â—…t and therefore though I might refuse you as well as any others yet it is my pleasure to single you out of all the world upon whom to confer my chiefest and peculiar blessings Or though all the earth be 〈◊〉 by general right yet you onely are mine by special title 〈◊〉 priviledge 6 And ye shall be unto me a * 1 Pet. 2. 9. Rev. 1. 6. â—… 10. 20. 6. kingdom of Priests k So they are called in regard 1. of their exemption and separation from all the people of the world as Priests are taken out of the multitude of men 2. of their consecration to the worship and service of God every subject of this Kingdom being in some sort a Priest to offer up some kind of sacrifices to God 3. of their priviledges because God conferred upon them singular honour safety and immunity and liberty of coming near to him as Priests among all nations have been esteemed priviledged persons and an holy nation l Purged from the Idolatry and other abominations of the heathen world and separated from them by a wall of partition allied to me by an holy covenant and consecrated to my use and service These are the words which thou shalt speak unto the children of Israel 7 And Moses came and called for the Elders of the people and laid before their faces all these words which the LORD commanded him 8 And * chap. 24. 3â—… Deut. 5. 27. and 26. 17. all the people answered together and said All that the LORD hath spoken we will do And Moses returned the words of the people unto the LORD m Not for Gods information but for the peoples greater obligation and to learn what answer he should return from God to them 9 And the LORD said unto Moses â—…o I come unto thee n As to the mediatour between me and them and the interpreter of my mind to them in a thick cloud o See ver 16. and compare 1 King 8. 12. 2 Chron. 6. 1. that the people may hear when I speak with thee and * chap. 14. 3â—… believe thee for ever and Moses told the words of the people p Those mentioned ver 8. This is here repeated because Gods answer to them now follows unto the LORD 10 And the LORD said unto Moses Go unto the people and Sanctifie them q i. e. Command them to sanctifie and cleanse themselves from all filthiness of flesh and spirit and to prepare their hearts for the right receiving of my laws and solemn entring into covenant with me Compare Lev. 11. 45. Ios. 3. 5. and 7. 13. to day and to morrow and let them * Gen. 35. 2. wash their cloaths r By which external washing which was agreeable to that state of the Church they were taught to cleanse their inward man 11 And be ready against the third day for the third day s From this time and the fiftieth day from the Passeover as was noted before the LORD * chap. 34. 5. Deut. 33. 2. will come down t In a visible and glorious manifestation of his presence in the sight of all the people upon mount Sinai 12 And thou shalt set bounds to the people round about saying Take heed to your selves that ye go not up into the mount or touch the border of it * Heb. 12. 22. whosoever toucheth the mount shall be surely put to death u By this symbolical injunction God designed 1. to restrain mens curious and bold enquiries into the things of God 2. to possess the Israelites then present and all succeeding generations with the dread and reverence of the Divine Majesty and of his holy law 3. to prepare and inure the people to the obedience of Gods commands even when they discern not the reasons of them 4. to make them sensible of their own impurity and infirmity and of their absolute need of a Mediatour through whom they might have access to God See Gal. 3. 19. 13 There shall not a hand touch it x i. e. The mountain But 1. This seems to be a gross tautology for it was twice forbidden in the words next foregoing 2. So the word hand would seem to be ascribed both to man and beast Others therefore render it touch him i. e. they shall look upon such an impudent transgressor of my express command as an abominable person whom they cannot touch without defilement and therefore he shall be put to death in such a manner as may be performed without touching him but he shall surely be stoned or shot through whether it be beast y For though the beasts are not capable of a law yet they might be threatned for mans caution and punished for the fault of their owners in not keeping them at a distance from the mount or man it shall not live when the ‖ Or 〈◊〉 trumpet soundeth long z i. e. With one continued equal and gentle sound as is usual in the end of the Musick-song which is opposed to a rough and loud and unequal sound There was no real trumpet here but an Angel made a sound like that of a trumpet they shall come up to the mount a Obj. This was forbidden to them ver 12. Ans. 1. They were forbidden to come up to the mount whilest God was delivering his laws but allowed it afterwards when that action ceased which was signified by the long sound of the trumpet 2. They might not come into the mount or towards the top of it but they might come to the bottom or lower parts of it where the bounds were set or at lest towards or near it as the Hebrew preposition beth is sometimes used So the mount may be understood more strictly ver 12. for an eminent part or top of it where the thick cloud appeared and where Moses was and here more largely for the whole mountain 14 And Moses went down from the mount unto the people and sanctified the people b By commanding them to sanctify themselves and directing them how to do it and they washed their cloaths 15 And he said unto the people Be ready against the third day * 1 Sam. 21. 4 5. Zech. 7. 3. 1 Cor. 7. 5. come not at your wives c Abstain from the use of the marriage-bed partly because your wives may haply have their uncleanness upon them though unknown to themselves at lest to you whereby you may be legally defiled See Lev.
the congregation to minister unto them a i. e. In their stead and for their good So they were the servants both of God and of the Church which was an high dignity though not sufficient for their ambitious minds 10 And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the priesthood also b There being at this time but very few Priests and the profits and priviledges belonging to them being many and great they thought it but fit and reasonable that they or some of the chief of them should be admitted to a share in their work and advantages 11 For which cause both thou and all thy company are gathered together against the LORD c Whose minister and chosen servant Aaron is You strike at God through Aarons sides Compare 1 Sam. 8. 7. Luk. 10. 16. Ioh. 13. 20. and what is Aaron that ye murmure against him 12 And Moses sent to call Dathan and Abiram d To treat with them and give them as he had done Korah and his company a timely admonition the sons of Eliab which said e Unto the messengers sent to them by Moses We will not come up f To Moses his Tabernacle whither the people used to go up for judgment Men are said in Scripture phrase to go up to places of judgment See Deut. 25. 7. Ruth 4. 1. Ezra 10. 7 8. But because they would not now go up therefore they went down quick into the pit ver 33. 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey g i. e. Out of Egypt a place indeed of great plenty bâ—… to them a place of torment and intolerable slavery They invidiously and scoffingly use the same words wherewith God by Moses commended the land of Canaan to kill us in the wilderness 〈◊〉 make thy self altogether a prince over us 14 Moreover thou hast not brought us into a land that floweth with milk and honey or given us inheritance of fields and vineyards wilt thou †Heb. â—…re out put out the eyes of these men h i. e. Of those who are confederate with us and of all the people who are of our mind Whilst thou make them blind or perswade them that they are blind and that they do not see what is visible to all that have eyes to wit that thou hast deceived them and broken thy faith and promise given to them or wilst thou lead them about like blind men whither thou pleasest one time towards Canaan another time toward Egypt again we will not come up i We will not obey thy summons nor own thy authority 15 And Moses was very wroth k Not so much for his own sake for he had learnt to bear indignities Numb 12. as for Gods sake who was highly dishonoured blasphemed and provoked by these speeches and carriages in which case he ought to be angry as Christ was Mark 3. 5. and said unto the LORD * Gen. 4. 4 5. Respect not thou their offering l i. e. Accept not their incense which they are now going to offer but shew some eminent dislike of it He calls it their offering though it was offered by Korah and his companions because it was offered in the name and by the consent of all the conspiratours for the decision of the present controversie between them and Moses I * Acts 20. 33. have not taken one ass m i. e. Not any thing of the smallest value as an ass was See 1 Sam. 12. 3. from them neither have I hurt one of them n I have never injured them nor used my power to defraud or oppress them as I might have done but which is here implied I have done them many good offices but no hurt therefore their crime is inexcusable because without any cause or provocation on my part 16 And Moses said unto Korah Be thou and all thy company before the LORD o Not in the Tabernacle which was not capable of so many person severally offering incense but at the door of the Tabernacle ver 18. which place is oft said to be before the Lord as Exod. 29. 42. Levit. 1. 11. c. where they might now lawfully offer it by Moses his direction upon this extraordinary occasion and necessity because this work could not be done in that place which alone was allowed for the offering up of incense not onely for its smallness but also because none but Priests might enter to do this work Here also the people who were to be instructed by this experiment might see the proof and success of it thou and they and Aaron to morrow 17 And take every man his censer and put incense in them and bring ye before the LORD every man his censer two hundred and fifty censers thou also and Aaron each of you his censer 18 And they took every man his censer p Which they could easily make in a sleight manner which would suffice for the present purpose and put fire in them q Taken from the Altar which stood in that place Levit. 1. 3 5. for Aaron might not use other fire Levit. 10. 1. And it is likely the remembrance of the death of Nadab and Abihu deterred them from offering any strange fire and laid incense thereon and stood in the door of the tabernacle of the congregation with Moses and Aaron 19 And Korah gathered all the congregation r That they might be witnesses of the event and upon their success which they doubted not of might fall upon Moses and Aaron with popular rage and destroy them And it seems by this that the people were generally incensed against Moses and inclined to Korahs side against them unto the door of the tabernacle of the congregation and the glory of the LORD appeared s In the cloud which then shone with greater brightness and Majesty as a token of Gods approach and presence See Exod. 16. 7 10. Levit. 9. 6 23. Numb 20. 6. unto all the congregation 20 And the LORD spake unto Moses and unto Aaron saying 21 * Gen. 19. 1â—… 22. Jer. â—… â—… Rev. 18. â—… Separate your selves from among this congregation ‖ To wit Korah and his 250 men and the people whom he â—…athered against Moses and Aaron ver 19. that I may consume them in a moment 22 And they fell upon their faces and said O God * chap. 2â—… â—… Job 12. 2â—… Eccl. 12. â—… Isa. 57. 1â—… Zach. 12. â—… Heb. 12. â—… the God of the spirits t i. e. Of souls as the word spirit in Scripture is oft used as Psal. 31. 5. and 77. 3. Prov. 17. 22. Eccl. 12. 7. Luk. 23. 46. Act. 7. 59. And this is no empty title here but very emphatical and argumentative thus Thou art the maker of spirits Zach. 12. 1. destroy not thy own workmanship
destroy them with a mighty destruction until they be destroyed 24 And * Josh. 12. 1. he shall deliver their Kings into thiâ—…e hand and thou shalt destroy their name from under heaven there shall no man be able to stand before thee until thou have destroyed them u This promise is made upon condition of their performance of their duty which they neglecting they justly lose the benefit of it as we see Iudg. 2. 1 2 3. 25 The graven images of their gods * chap. 12. 3. Exod. 32. 20. shall ye burn with fire thou * Josh. 7. 1 21. shalt not desire the silver or gold that is on them x Wherewith the Idols are covered or a lorned nor conseâ—… 〈◊〉 other 〈◊〉 their ornaments This he commands to shâ—… his 〈◊〉 〈◊〉 of Idolâ—…ry and to cut off all occasions of iâ—… nor take it unto thee lest thou be * Psa. 106. 36. snared therein for it is an abomination to the LORD thy God 26 Neither shalt thou bring an abomination into thine house lest thou be a cursed thing y i. e. 〈◊〉 to 〈◊〉 〈◊〉 as that was See Ios. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like it but thou shalt utterly detest it and thou shalt utterly abâ—…or it for * chap. 13. 17. 〈◊〉 27. 23. it is a cursed thing CHAP. VIII 1 ALl the commandments which I command thee this day shall ye observe to do that ye may live a â—… â—… 〈◊〉 〈◊〉 and happily as life is oft taken as 〈◊〉 17. 18. 〈◊〉 v. â—… â—… 〈◊〉 on the contrary troubles or afflictions are called Death End 10. 17. 2 Cor. 11. 23. and multiply and go 〈◊〉 〈◊〉 possess the 〈◊〉 which the LORD sware 〈◊〉 〈◊〉 fathers 2 And thou shalt remember all the way b i. e. All the events which befel thee in the way the miraculous protections deliverances provisions instructions which God gave thee and withal the frequent and severe punishments of thy disobedience which the LORD thy God â—…ed thee those fourty years in the wilderness to humble thee and to * chap. 1â—… 〈◊〉 prove thee to know c i. e. That thou mightest discover to thy self and others that infidelity inconstancy Hypocrisie Apostacy rebellion and perverâ—… which lay hid in thy heart the discovery whereof was of singular use both to them and to the Church of God in all sucâ—…eding ages what was in thine heart whether thou wouldest keep his commandments or no. 3 And he humbled thee and * Exod. 1â—… â—… suffered thee to hunger and fed thee with * Exod. 1â—… 1â—… 14. Manna which thou knewest not neither did thy fathers know that he might make thee know that man doth * Mat. 4. 4. Lux. 4. 4. not live by bread onely but by every word that proceedeth out of the mouth of the LORD d i. e. By every or any thing which God appoints for this end how unlikely soever it may seem to be for 〈◊〉 as appears in the Manna seeing it is not thee Creature but onely Gods command and blessing upon iâ—… that 〈◊〉 〈◊〉 〈◊〉 for the support of life doth man live 4 * 〈…〉 Thy raiment 〈◊〉 not old upon thee e 〈…〉 neither did thy â—…oot swell f 〈…〉 these fourty years 5 * 〈…〉 Thou shalt also consider in thine heart that as a man chasteneth his son g i. â—… Unwillingly being 〈◊〉 by thy necessity modeâ—…ely in judgment remembring mercy and for thy reformation not for thy 〈◊〉 Compare 〈◊〉 3. 11 12. Heb. 12. 5 c. so the LORD thy God chasteneth thee 6 Therefore thou shalt keep the commandments of the LORD thy God to walk in his wayes and to fear him 7 For the LORD thy God bringeth thee into a good land * chap. 11. 〈◊〉 11. a land of brooks of water of fountains and depths h i. e. Deep Wells or Springs or Lakes which were divers and large that spring out of valleys and hills 8 A land of wheat and barley and vines and fig-trees and pomegranats a land of †〈…〉 oil olive l 〈…〉 and honey 9 A land wherein thou shalt eat bread without 〈◊〉 then shalt not lack any thing in it a land * chap. 〈◊〉 〈◊〉 whose 〈◊〉 are iron k Where are 〈◊〉 〈◊〉 〈◊〉 in a manner as plentiful aâ—… stones and upon which 〈◊〉 〈◊〉 〈◊〉 as in other parâ—… they do upon stones and out of whose hills thou mayest dig brass l To 〈◊〉 in 〈◊〉 plenty These are mentioned because they had none such in Egypt whence they came 10 * chap. 6. 11 1â—… When thou hast eaten and art full then thou shalt bless the LORD thy God m i. e. Solemnly praise him for thy food which is a debt both of gratitude and justice because it is from his providence and favour that thou receivest both thy food and refreshment and strength by it The more unworthy and absurd is that too common profaneness of them who professing to believe a God and his Providence from whom all their comforts come grudge to own him at their meals either by desiring his blessing before them or by offering due praise to God after them for the good land which he hath given thee 11 Beware that thou forget not the LORD thy God in not keeping his commandments and his judgments and his statutes which I command thee this day 12 * 〈…〉 Lest when thou hast eaten and art full and hast built goodly houses and dwelt therein 13 And when thy herds and thy flocks multiply and thy silver and thy gold is multiplyed and all that thou hast is multiplyed 14 Then thine heart be lifted up n As if thou didst receive and enjoy these things either by thy own wisdom and valour and industry v. 17. or for thy own merit Dâ—…t 9. 4. See Hos. 13. 6. 1 Cor. 4. 7. and thou forget the LORD thy God which brought thee forth out of the land of Egypt from the house of bondage 15 Who led thee through that great and terrible wilderness * Num. 21. 6. 〈◊〉 13. 5. wherein were fiery serpents and scorpions and drought where there was no water * Num. 20. 11. who brought thee forth water out of the rock of flint 16 Who fed thee in the wilderness with * Exod. 16. 15. manna which thy fathers knew not that he might humble thee o By keeping thee in a constant dependance upon him for every dayes food and convincing thee what an impotent helpless and beggerly Creature thou art in thy self having nothing whereon to subsist but from hand to mouth and being supported wholly by the alms of divine goodness given to thee from day to day The mercies of God if duly considered are as powerful an argument or mean to humble us as the greatest afflictions because they increase our debts to God and manifest our dependance upon him and insufficiency without him
for all the rest He stood in the East and saw also Gilead which was in the Eastern part of the land and thence he saw the North and South and west and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea f i. e. The midland Sea which was the utmost bound of the land of promise on the west 3 And the south g i. e. The south quarter of the land of Iudah which is towards the salt sea which is described Num. 34. 3 4 5. Ios. 15. 1 2 3 4. as the western quarter of Iudah was described in the words next foregoing and the plain of the valley of Jericho h Or in which lies Iericho which was in the Tribe of Benjamin the city of palm-trees i i. e. Iericho so called both here and Iudg. 1. 16. and 3. 13. 2 Chron. 28. 15. from the multitude of Palm-trees which were in those parts as Iosephus and Straâ—… write From whence and the balm there growing it was called Iericho which signifies odoriserous or sweet smelling unto Zoar. 4 And the LORD said unto him * Gen. 〈◊〉 〈◊〉 and 13. 1â—… This is the land which I sware unto Abraham unto Isaac and unto Jacob saying I will give it unto thy seed I have caused thee to see it with thine eyes k To wit by a miraculous power strengthning thy sight or making a clear representation of all these parts to thy view but thou shalt not go over thither 5 So Moses the servant of the LORD died there in the land of Moab l i. e. In the land which Israel took from the Amorites which antiently was the land of Moab according to the word of the LORD 6 And he m i. e. The Lord last mentioned buried him either immediately or by the ministery of Angels whereof Michael was the Chief or Prince Iude ver 9. buryed him in a valley in the land of Moab over-against Beth-Peor but no man knoweth of his sepulchre n i. e Of the particular place of the Valley where he was buried which God hid from the Israelites to prevent their Superstition and Idolatry to which he knew their great proneness And for this very reason the Devil endeavoured to have it known and contended with Michael about it Iude ver 9. And seeing God would not endure the worship of the Relicks or Tomb of so eminent a person as Moses was it is ridiculous to think God would permit this honour to be given to any of the succeeding Saints who were so far inferiour to him unto this day 7 And Moses was an hundred and twenty years old when he died his eye was not diâ—… nor his †Heb. 〈◊〉 natural force †Heb. 〈◊〉 abated o By a miraculous work of God in mercy to his Church and people 8 And the children of Israel wept for Moses in the plains of Moab thirty dayes p Which was the usual time of mourning for persons of high place and eminency See Gen. 50. 3 10. Num. 20. 29. For others seven days sufficed so the dayes of weeping and mourning for Moses were ended 9 And Joshua the son of Nun was full of the spirit of wisdom q And other gifts and graces too as appears from the History but Wisdom is mentioned as being most necessary for the Government to which he was now called for Moses had laid his hands upon him r Which God had appointed as a sign to Moses and Ioshua and the Israelites that this was the person whom he had appointed and qualified for his great work See Numb 27. 18 c. compare Gen. 48. 10. Numb 8. 10. and the children of Israel hearkned unto him and did as the LORD commanded Moses 10 And there arose not a prophet since in Israel like unto Moses s In the priviledges here following whom the LORD knew face to face t i. e. Whom God did so freely and familiarly and frequently converse with See on Exod. 33. 11. Numb 12. 8. Deut. 5. 4. 11 In all the signs u This is to be joyned either 1. with the words immediately foregoing as an eminent instance wherein God did know or acknowledge and own or converse so familiarly with Moses namely in the working of all his signs and wonders in Egypt where God spake to him so oft and sometimes even in Pharaohs presence and answered his requests so particularly and punctually whether he called for vengeance or for deliverance Or 2. With the more remote words there was none like unto Moses in regard of all the signs c. the words whom the Lord knew face to face coming in by way of parenthesis and the wonders which the LORD sent him to do in the land of Egypt to Pharaoh and to all his servants and to all his land 12 And in all that mighty hand and in all the great terror which Moses shewed in the sight of all Israel JOSHUA The ARGUMENT IT is not material to know who was the Pen-man of this Book whether Joshua as seems most probable from Chap. 24. 26. or some other holy Prophet It is sufficient that this Book was a part of the Holy Scriptures or Oracles of God committed to and carefully kept by the Jews and by them faithfully delivered to us as appears by the concurring Testimony of Christ and his Apostles who owned and approved of the same Holy Scriptures which the Church of the Jews did But this is certain that divers Passages in this Book were put into it after Joshua's death as Josh. 10. 13. compared with 2 Sam. 1. 18. and Josh. 19. 47. compared with Judg. 18. 1. and Josh. 24. 29 30. And such like Insertions have been observed in the five Books of Moses CHAP. I. NOW after the death of Moses a Either immediately after it or when the days of mourning for Moses were expired Ioshua was appointed and declared Moses his Successor in the Government before this time and therefore doubtless entred upon the Government instantly after his death and here he receives confirmation from God therein the servant of the LORD b This title is given to Moses here and v. 2. as also Deut. 34. 5. and is oft repeated not without cause partly to reflect Honour upon him partly to give Authority to his Laws and Writings in publishing whereof he only acted as Gods Servant in his name and stead and partly that the Israelites might not think of Moses above what was meet remembring that he was not the Lord himself but only the Lords Servant and therefore not to be worshipped nor yet to be too pertinaceously followed in all his Institutions when the Lord himself should come and abolish part of the Mosaical Dispensation it being but reasonable that he who was only a Servant in Gods house should give place to him who was the Son and Heir and Lord of it as Christ was See Heb. 3. 3 5
to themselves because they were then in their Parents loyns and their very being and all their Happiness depended upon that Deliverance until we were gone over 24 That all the people of the earth might know the hand of the LORD that it is mighty that ye might fear the LORD your God †for ever ‡ Heb. 〈◊〉 CHAP. V. AND it came to pass when all the kings of the Amorite a These and the Canaanites are mentioned for all the rest as being the chief of them for number and power and courage which were on the side of Jordan westward b This is added to distinguish them from the other Amorites Eastward from Iordan whom Moses had subdued and all the kings of the Canaanite c So the proper place of this Nation was on both sides of Iordan which were by the Sea d The mid-land Sea all along the Coast of it which was the chief seat of that people though divers Colonies of them were come into and settled in other places * Num. 13. 〈◊〉 Exod. 1â—… â—… heard that the LORD had dried up the waters of Jordan e Which was their Bulwark on the East side where the Israelites were for it is very probable they had taken away all Bridges near those parts and the Israelites having been so long in that Neighbouring Countrey and yet not making any attempt upon them they were grown secure especially now when Iordan swell'd beyond its ordinary bounds and therefore they did not endeavour to hinder their passage from before the children of Israel until we were passed over that their heart melted f They lost all their courage and durst attempt nothing upon the Israelites not without Gods special Providence that the Israelites might quietly participate of the two great Sacraments of their Church Circumcision and the Passover and thereby be prepared for their high and hard work and for the possession of the Holy and Promised Land which would have been Defiled by an Uncircumcised People neither was there spirit in them any more because of the children of Israel 2 At that time g As soon as ever they were come to Gilgal which was on the tenth day and so this might be executed the next or the eleventh day and that in the morning on the thirteenth day they were sore of their wounds and on the fourteenth day they recovered and at the Even of that day kept the Passover the Lord said unto Joshua Make h Or prepare or make ready as this word is sometimes used As it was not necessary for those who had such Knives already to make others for that use so it is not probable that such were commanded to do so but only to make them sharp and fit for that work thee * Exod. 4. â—… sharp knives †i Called in Hebrew Knives of Flints not as if they were all necessarily to be made of Flints but because such were commonly used especially in those parts where there was but little Iron and because such Knives were oft used in this work as the Iewish Doctors note and in such like works as Heathen writers relate Thus we call that an Ink-horn which is made of Silver because those Utensils are commonly made of Horn. and circumcise again the children of Israel the second time k He calleth this a second Circumcision not as if these same persons had been Circumcised once before either by Ioshua or by any other for the contrary is affirmed below v. 7. but with respect unto the body of the People whereof one part had been Circumcised before and the other at this time which is called a second time in relation to some former time wherein they were Circumcised either 1. in Egypt when many of the people who possibly for fear or favour of the Egyptians had neglected this Duty were by the command of Moses who had been awakened by the remembrance of his own neglect and danger thereupon Circumcised which during the Ten Plagues and the grievous confusion and consternation of the Egyptians they might easily find opportunity to do Or 2. at Sinai when they received the Pass-over Numb 9. 5. which no uncircumcised person might do Exod. 12. 48. and therefore it may not seem improbable that all the Children born in that first year after their coming out of Egypt and all they who peradventure might come out of Egypt in their uncircumcision were now Circumcised Obj. 1. All that came out of Egypt were Circumcised v. 5. Ans. 1. This may be true but he doth not say when and where they were Circumcised nor doth he deny that this was done to some of them either in time of the Plagues in Egypt or at Sinai 2. All is very oft used of the greatest part as is confessed Obj. 2. All the people that were born in the Wilderness were not Circumcised v. 5. Ans. 1. Understand this also of the greatest part 2. This is limited to them that were born by the way as it is said there and emphatically repeated v. 7. i. e. in their Journeys and Travellings which insinuates the reason why they were not Circumcised because they were always uncertain of their stay in any place and were constantly to be in readiness for a removal when God took up the Cloud But this reason ceased at Sinai where they knew they were to abide for a considerable time and seeing they took that opportunity for the celebration of the Pass-over it is likely they would improve it also to the Circumcision of their Children or others which they ought to prize highly and to embrace all occasions offered for it which though the people might it is not likely that Moses would neglect Obj. 3. They are said to have remained uncircumcised Forty whole Years in the Wilderness v. 6. Ans. i. e. for almost 40 years as the same Phrase is used Numb 14. 33 34. and 32. 13. when there was above one year of that number past and gone Or 3. in Abraham and so the sense may be The first Circumcision conferred upon Abraham and continued in his Posterity hath been for many years neglected or omitted and so that great and solemn pledg of my Covenant with you is in a manner wholly loâ—…t and therefore it is but fit and necessary to have this long interrupted practice of Circumcision revived and to have Abrahams Posterity circumcised a second time for the renewing of the Covenant between them and me again ‡ Or 〈◊〉 of flints 3 And Joshua made him sharp knives and circumcised l i. e. He caused this to be done and because it was to be done speedily the Passover approaching it was necessary to use many hands in it either Priests and Levites or other Circumcised persons who at least in those circumstances were permitted to do it the children of Israel m i. e. Such of them as were uncircumcised And though it be not mentioned it is more than probable
Isa. 51. 21. I have drunk neither wine nor strong drink m To wit this day See above v. 7 8. but have poured out my soul n Have been breathing forth the Griefs and Perplexities and Desires of my Soul The like Phrase is Iob 30. 16. Psal. 62. 8. and 142. 2. before the LORD 16 Count not thine hand-maid for a daughter of Belial o For such a wicked Monster as a Drunken Women is for out of the abundance of my ‖ Or meditation complaint and grief have I spoken hitherto p The oppression of my spirits hath forced me to speak and that so liberally at this time for the ease of my sinking heart 17 Then Eli answered and said Go in peace q I recal my Censure and give thee my Blessing and wish thee Peace i. e. a quiet and composed mind free from whatsoever it is that Grieves and Oppresses thee and withal good Success and Prosperity in what thou desirest for Peace is a very comprehensive word among the Hebrews and the God of Israel grant r Or will grant for it may be either a Prayer or a Prediction which he might deliver either from the consideration of Gods known goodness and readiness to hear Prayers or he might be directed to say so by a special instinct of Gods Spirit which sometimes was given to the High-Priests even when they were wicked men as Iohn 11. 51. and much more when they were Holy Men as Eli was And some add that he was a Prophet thee thy petition that thou hast asked of him 18 And she said Let thine hand-maid find grace in thy sight s That favourable Opinion and good Will and gracious Prayer which thou hast expressed on my behalf be pleased to continue towards me So the woman went her way and did eat and her ‖ Or heaviness was no more See Job 9. 27. Hebr. countenance was no more sad t Her heart being cheared by the Priest's comfortable words and especially by God's Spirit setting them home upon her and assuring her that both his and her Prayers should be heard quickly appeared in her countenance Heb. her indignation or vexation as the word Face is sometimes understood as Gen. 32. 20. Psal. 21. 9. and 34. 16. was no more i. e. it vanished away 19 ¶ And they rose up in the morning early u Partly for their Journey and partly for Prayer as it follows for which this was a very fit and usual time Psal. 5. 3. 119. 147. and worshipped before the LORD and returned and came to their house to Ramah and Elkanah knew Hannah his wife and the LORD remembred her x i. e. Manifested his remembrance of her by the effect 20 Wherefore it came to pass ‡ Heb. in the revolution of days when the time was come about after Hannah had conceived that she bare a son x So the sence is When the usual time from the Conception to the Birth was past she brought forth her Son Heb. In or After the Revolution or Expiration of some Days Hannah Conceived and in due time bare a Son So the meaning is That although her Husband knew her Conjugally at his return and God was mindful of her and intended in his time to give her his Blessing yet she did not Conceive at first but after some days or time afterwards and called y i. e. She called not doubting of her Husbands consent to the Name The Names of Children were given to them sometimes by the Fathers and sometimes by the Mothers See Gen. 4. 1 26. and 5. 29. and 21. 3. and 19. 37 38 c. his name ‖ That iâ—… asked of God Samuel saying Because I have asked him of the LORD 21 And the man Elkanah and all his house z i. e. His Wife Penimah and his Children which are oft-times called a Mans House in Scripture Hannah only and her Child excepted as it here follows went up to offer unto the LORD the yearly sacrifice a That Solemn Sacrifice which was offerd up once every Year probably the Paschal Lamb which is oft called a Sacrifice as Exod. 12. 27. and 34. 25. and his vow b By which it appears though it was not expressed before that he heard and consented to her Vow which was necessary to make it Obligatory Numb 30. and that he added a Vow of his own of some singular Sacrifice to be offered if God answered his Prayers 22 But Hannah went not up c To wit that Sacred Anniversary-Feast to which she went up before but now did not because she could not with satisfaction to her Mind and Conscience appear before the Lord Empty or without paying her Vow nor bring her Child thither to God and then carry him away from God to her own House Nor did she Sin by not going up for the Women were not obliged to go up at the Solemn Feasts but the Men only Exod. 23. 17. for she said unto her husband I will not go up until the child be weaned d Not only from the Breast and the Milk which was done within Two or Three Years at most but also from the Mothers Knee and Care and from Childish Food till the Child be something grown up and fit to do some Service in the Tabernacle for it seems that as soon as he was brought up he Worshipped God v. 28. and presently after Ministred to Eli 1 Sam. 2. 11. And this may further appear from the very Nature of the Vow which must needs design a Service and an Advantage to the Tabernacle and not a Burden and Encumbrance as it would have been if a Young Child had been brought up to it and left upon it and then I will bring him that he may appear before the LORD and there abide for ever e That when once he is presented to the Lord he may continue in his Service as long as he liveth as is said v. 28. 23 And Elkanah her husband said unto her Do what seemeth thee good tarry until thou have weaned him onely the LORD establish his word f Either First The word of God made known to them by Eli above v. 17. which being delivered by Gods High-Priest and that in answer to his and his Wives Prayers he took to be a kind of Oracle sent from God But that word was already fulfilled in the Birth of a Son Or Secondly Some other Word or Message from God to Elkanah or his Wife concerning Samuel for such Revelations were frequent in those Ages of the Church and were oft vouchsafed by God concerning such Children as were extraordinary Persons or in a special manner Devoted to God as concerning Isaac Gen. 18. and Sampson Iudg. 13. 3 4. and Iohn Baptist Luk. 1. 13 14 c. and others And so it might be here though it were not mentioned before there being many such things in Scripture omitted in their proper places which afterwards are
place being Sanctified by Gods special presence in and by the Angel and offered burnt-offerings u To make atonement for his sins and peace-offerings x To praise God for his Gracious manifestation of himself so the LORD was intreated for the land y As appeared both by fire from Heaven which consumed the Sacrifices as was usual in such cases and by the speedy cessation of the Plague and the plague was stayed from Israel I. KINGS The ARGUMENT THese two Books called of the Kings because they treat of the Kings of Judah and Israel were written by the Prophets or Holy Men of God living in or near their several times and by some one of them digested into this order But whoever was the Penman that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident First From the concurring Testimony of the whole Jewish Church in all Ages to whom were committed the Oracles of God Rom. 3. 2. who also did Faithfully discharge their Duty in preserving and delivering them entirely and truly to their Posterity from time to time as plainly appears because Christ and his Apostles who reproved them freely for their several sins never taxed them with this fault of depraving the Holy Scriptures of the Old Testament Secondly Because this is manifest concerning divers parcels of them which were taken out of the Records of the Prophets Nathan Ahijah and Iddo 2 Chron. 9. 29. and out of the Prophesies of Isaiah and Jeremiah and the rest doubtless were of the same nature Thirdly From the approbation of these Books by the New Testament both generally as 2 Tim. 3. 16. All Scripture is given by inspiration from God c. which is affirmed concerning all those Holy Scriptures which Timothy had known from a child v. 15. and therefore must necessarily be meant of all the Books of the Old Testament which the Jews owned for Canonical Scripture and particularly Rom. 11. 2 3. c. where a passage out of these Books is quoted and owned as a part of the Holy Scripture called the Scripture by way of eminency CHAP I. NOW king David was old and ‡ Heb. entred into days stricken in years a Being in the end of his seventieth Year and they covered him with cloathes but he gat no heat b Which is not strange in a person not onely of so great an age but also who had been exercised with so many hardships in War and with such tormenting cares and fears and sorrows for his own sins as divers of his Psalms witness and for the sins and miseries of his Children and People See Prov. 17. 22. Besides this might be from the nature of his Disease or Bodily Distemper 2 Wherefore his servants c His Physicians said unto him ‡ Heb. let them seek Let there be sought for my lord the king ‡ Heb. a damsel a virgin a young virgin d Whose Natural heat is fresh and wholsom and not impaired with bearing or breeding of Children The same counsel doth Galen give for the cure of some cold and dry Distempers and let her stand before the king e i. e. Minister unto him or wait upon him as this Phrase is oft used in his sickness as occasion requires and let her ‡ Heb. be a cherisher unto him cherish him and let her lie in thy bosom f As his Wife or Concubine for that she was so may appear by divers arguments First Otherwise this had been a wicked counsel and course which therefore neither his Servants durst have prescribed nor would David have used especially being now in a dying condition And seeing this was easily prevented by his taking her for his Concubine which then was esteemed allowable it is absurd to think that he would not chuse the safer way 2dly That passage v. 4. but the king knew her not implies that the King might have had carnal knowledge of her without sin or scandal Thirdly It appears from this Phrase of lying in his bosom which is every where in Scripture mentioned as the priviledge of a Wife and Concubine as Gen. 16. 5. Deut. 13. 6. 2 Sam. 12. 8. Mic. 7. 5. Fourthiy This made Adonijah's crime in desiring her to Wife so hainous in Solomon's account because he wisely saw that by Marrying the Kings Wife he designed to revive his pretence to the Kingdom at least in case of Solomon's death which pretence had been ridiculous if she had been onely the Kings handmaid that my lord the king may get heat 3 So they sought for a fair damsel g Whose beauty might ingage his affections and refresh his spirits and invite him to those embraces which might communicate some of her Natural heat to him as was designed throughout all the coasts of Israel and found Abishag a Shunammite h Of the City of Shunem in Issachar Ios. 19. 18. See 2 King 4. 8. and brought her to the king 4 And the damsel was very fair and cherished the king and ministred unto him but the king knew her not i Which is mentioned to note the continuance and progress of the Kings malady and the ground of Adonijah's Rebellion and of his following request chap. 2. 17. 5 ¶ Then k Upon notice of the desperateness of the Kings Disease and the approach of his death Adonijah the son of Haggith l See 2 Sam. 3. 4. exalted himself m Entertained high thoughts and designs saying I will ‡ Heb. reign be king n As the right of the Kingdom is mine v. 6. so I will now take possession of it lest Solomon attempt to deprive me of it and he prepared him charets and horsemen and fifty men to run before him o As Absalom had done upon the like occasion 2 Sam. 15. 1. such ill use did he make of that example that he committed the same wickedness which he had done and yet feared not the same disappointment and destruction which he brought upon himself 6 And his father had not displeased him ‡ Heb. from his days at any time p This is noted as David's great error and the occasion of Adonijah's presumption in saying Why hast thou done so q He neither restrained him from nor reproved him for his miscarriages which was a great sin against that plain Law Levit. 19. 17. and severely punished in Eli which David was not ignorant of except Adonijah's errors were small or concealed from David And he also r This particle relates either â—…irst To Absalom here following who also was a goodly man Or rather Secondly to what goes before to signifie that this was a second ground of his confidence because his great comeliness made him amiable in the peoples eyes as his Fathers indulgence was the first was a very goodly man and his mother bare him after Absalom s i. e. Next after Absalom was born of his Mother See 2 Sam.
it not good if peace and truth be in my days k Which he speaks not as if he were careless and unconcerned for his Posterity which neither the common inclinations and affections of Nature in all Men nor that singular Piety and Charity which was eminent and manifest in Hezekiah can suffer us to believe or for the Church and People of God for whose welfare he was so solicitous and industrious in the whole course of his Life but because it was a singular favour that this Judgment did not immediately follow his sin the cause of it but was suspended for a longer time 20 ¶ And the rest of the acts of Hezekiah and all his might and how he made a pool and a conduit and brought water into the city are they not written in the book of the chronicles of the kings of Judah 21 And Hezekiah slept with his fathers and Manasseh his son reigned in his stead CHAP. XXI MAnasseh * â—… 〈◊〉 33. 1. was twelve years old when he began to reign and reigned fifty and five years in Jerusalem a In which time the Years of his Imprisonment are comprehended 2 Chron. 33. 11. and his mothers name was Hephzi-bah 2 And he did that which was evil in the sight of the LORD b Partly by the instigation of the wicked Princes of Iudah who in Hezekiah's time were secret Enemies to his Reformation and now when their Fetters were knock't off by Hezekiah's death break forth into open Hostility against it and corrupt the Kings tender years with their wicked counsel and principally by his own vicious inclination after the abominations of the heathen whom the LORD cast out before the children of Israel 3 For he built up again the high places * 〈◊〉 18. 4. which Hezekiah his father had destroyed and he reared â—…p altars for Baal and made a grove as * 1 〈◊〉 16. 33 did Ahab king of Israel and worshipped all the host of heaven c The Stars which the Gentiles had transformed into gods See on Deut. 4. 19. and served them 4 And * 〈◊〉 32. 34. he built altars in the house of the LORD d i. e. In the Temple its self in the Holy-place because this is distinguished from the courts of the house ver 5. of which the LORD said * 2 Sam. 7. 13. 1 〈◊〉 8. 29. 〈◊〉 9. 3. In Jerusalem will I put my Name e That place I have peculiarly Consecrated to my Worship and Honour which made it the greater Injustice and Impiety and Sacriledge to Alienate it from God and to Dedicate it or any part of it especially the Temple to the service of Idols whom God abhorreth 5 And he built altars for all the host of heaven in the two courts f The one of the Priests the other of the People 1 King 6. 36. of the house of the LORD 6 And * Lev. 18. 2â—… and 2â—… â—… he made his son pass through the fire g Of which see the Notes on Lev. 18. 21. and 2 King 16. 3. and observed times h i. e. Lucky or unlucky days or seasons for the dispatch of businesses according to the superstitious practise of the Heathens See Esth. 3. 7. See also Lev. 19. 26. Deut. 18. 10 11. and used inchantments and dealt with familiar spirits and wizards he wrought much wickedness in the sight of the LORD to provoke him to anger 7 And he set a graven image of the grove i Either First The Image of that Baal which was worshipped in the Grove Or Secondly A representation of the Grove as may seem by comparing chap. 23. 6. Or Thirdly The Graven Image of Asherah a god or goddess so called possibly the same called elsewhere Ashtaroth See Iudg. 6. 25 28. 2 King 23. 6. 2 Chron. 15. 16. that he had made in the house of which the LORD said to David and to Solomon his son * 2 Saâ—… â—… 1â—… 1 King â—… 〈◊〉 and 9. 3. Chap. 23. 27 Psal. 1â—… 13. In this house and in Jerusalem which I have chosen out of all the tribes of Israel will I put my Name for ever 8 Neither will I make the feet of Israel move any more out of the land k They shall no more be carried Captives into a strange Land as it had happened before which I gave their fathers onely if they will observe to do according to all that I have commanded them and according to all the law that my servant Moses commanded them 9 But they hearkened not and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel l Partly because they were not contented with those Idols which the Canaanites worshipped but either themselves invented or they borrowed from other Nations many new Idols and kinds of Idolatry and partly because as their light was far more clear their obligations to God infinitely higher and their helps and antidotes against Idolatry much stronger than the Canaanites had so their sins though the same in kind were unspeakably worse in respect of these dreadful aggravations 10 ¶ And the LORD spake by his servants the prophets saying 11 * Jer. 15. 4. Because Manasseh king of Judah hath done these abominations and hath done wickedly above all that the Amorites m i. e. The Canaanitish Nations all so called from one eminent part of them See on Gen. 15. 16. did which were before him and hath made Judah also to sin with his idols n By his Example Encouragement Counsel Authority and Command 12 Therefore thus saith the LORD God of Israel Behold I am bringing such evil upon Jerusalem and Judah that whosoever heareth of it both * 1 Sam. 3. 11. his ears shall tingle o By the great commotion which such terrible reports shall cause in the hearts and heads of the hearers See on 1 Sam. 3. 11. Ier. 19. 3. 13 And I * Isa. 34. 11. will stretch over Jerusalem the line of Samaria p She shall have the same measure and lot i. e. the same Judgments which Samaria had The line is oft put for ones lot or portion as Psal. 16. 6. 2 Cor. 10. 16. because mens portions or possessions used to be measured by Lines Psal. 78. 55. Amos 7. 17. Or it is a Metaphor from workmen who mark out by Lines what parts of the Building they would have thrown down and what they would have stand See Isa. 34. 11. Lam. 2. 8. Amos 7. 7 8. Zech. 1. 16. Or it is an allusion to that fact of David who destroyed the Moabites by a measuring Line 2 Sam. 8. 2. ‡ Heb. over the House of Manasseh and the plummet of the house of Ahab and I will wipe Jerusalem as a man wipeth a dish ‡ Heb he wipeth and turneth it upon the face thereof wiping it and turning it upside down q As men do with a
Exod. 7. 15. reproved kings for their sakes 22 Saying * Psal. 105. 15. Touch not mine anointed and do my prophets no harm 23 * Psal. 96. 1. Sing unto the LORD all the earth shew forth from day to day his salvation 24 Declare his glory among the heathen his marvellous works among all nations 25 For great is the LORD and greatly to be praised he also is to be feared above all gods 26 For all the * Lev. 19. 4. gods of the people are idols but the LORD made the heavens 27 Glory and honour are in his presence strength and gladness are in his place 28 Give unto the LORD ye kindreds of the people give unto the LORD glory and strength 29 Give unto the LORD the glory due unto his Name bring an offering and come before him worship the LORD in the beauty of holiness 30 Fear before him all the earth the world also shall be stable that it be not moved 31 Let the heavens be glad and let the earth rejoyce and let men say among the nations The LORD reigneth 32 Let the sea roar and the fulness thereof let the fields rejoyce and all that is therein 33 Then shall the trees of the wood sing out at the presence of the LORD because he cometh to judge the earth 34 * Psal. 107. 1. 118. 1. 236. 1. O give thanks to the LORD for he is good for his mercy endureth for ever 35 And say ye Save us O God of our salvation and gather us together and deliver us from the heathen c This might seem an improper and unseasonable Prayer for Davids time when the Israelites were not yet scattered amongst the Heathen but indeed it was not so partly because they had already been sadly divided by a Civil War among themselves and though they were now externally and visibly united under David yet he might justly think that there were some who yet retained in their Hearts their old Leaven their hatred of him and their affection to Saul which might hereafter break forth when Occasion was offered as it did 2 Sam. 16. 8. and therefore he justly prays that they may be gathered and united together in hearty Love as well as in outward Shew and partly because this Psalm or Prayer was made by David for the use of the Church not onely in that present time but in future Ages in which David foresaw by the Spirit of Prophecy or by consideration of those Ancient and Sacred Predictions Deut. 31. 32. That the Israelites would one time or other forsake God and for their Apostacy be dispersed among the Heathens when they should have great and particular need of this Prayer that we may give thanks to thy holy name and glory in thy praise 36 Blessed be the LORD God of Israel for ever and ever and all * Deut. 27. 〈◊〉 the people said Amen and praised the LORD 37 So he left there d i. e. He appointed them their Work and Station there before the ark of the covenant of the LORD Asaph and his brethren to minister before the ark continually as every days work required 38 And Obed-edom with their brethren threescore and eight Obed-edom also the son of Jeduthun and Hosah e Or door-keepers as the same Hebrew Word is rendred ch 15 23 24. of which see the Note on v. 23. to be porters 39 And Zadok the priest f Not the High-priest but the second and the Chief Priest at Gibeon where the Famous Tabernacle and Altar made by Moses still were 1 Chron. 21. 29. 2 Chron. 1. 3. where also the Ordinary Sacrifices were offered and the stated and publick Worship of God was performed as it here follows for which the Priests were placed there as the Extraordinary Worship was before the Ark upon great Occasions as when God was consulted which was to be done before the Ark and by the High-Priest Exod. 28. 1â—… 20. 21. who now was Abiathar who therefore abode here with the Ark when Zadok was left at Gibeon and his brethren the priests before the tabernacle of the LORD * 1 〈◊〉 14. in the high place that was at Gibeon 40 To offer burnt-offerings unto the LORD upon the altar of the burnt-offering continually * 〈◊〉 〈◊〉 ‖ morning and evening and to do according to all that is written in the law of the LORD which he commanded Israel 41 And with them Heman and Jeduthun and the rest that were chosen who were expressed by name g So exceeding careful was this good King of Gods Worship that he would have no person employed in it but such as he appointed to it and were fit for it to give thanks to the LORD because his mercy endureth for ever 42 And with them Heman and Jeduthun with trumpets and cymbals for those that should make a sound and with musical instruments of God h i. e. Appointed and appropriated to the Worship and Honour of God and the sons of Jeduthun were †Heb. 〈◊〉 〈◊〉 porters 43 And all the people departed every man to his house and David returned to bless his house CHAP. XVII 1 NOw * 2 〈◊〉 〈◊〉 c. it came to pass a This whole Chapter is explained 2 Sam. 7. where the same things are recorded with very little variation of the Words which also hath been considered in my Notes upon that Chapter to which I refer the Reader taking notice here but of some very few things as David sat in his house that David said to Nathan the prophet Lo I dwell in an house of cedars but the ark of the covenant of the Lord remaineth under curtains 2 Then Nathan said unto David Do all that is in thine heart for God is with thee 3 And it came to pass the same night that the word of God came to Nathan saying 4 Go and tell David my servant Thus saith the LORD Thou shalt not build me an house to dwell in 5 For I have not dwelt in an house since the day that I brought up Israel unto this day but 〈◊〉 〈◊〉 have gone from tent to tent and from one tabernacle to another 6 Wheresoever I have walked with all Israel spake I a word to any of the judges of Israel whom I commanded to feed my people saying Why have ye not built me an house of cedars 7 Now therefore thus shalt thou say unto my servant David Thus saith the LORD of hosts I took thee from the sheep-cote even †〈…〉 from following the sheep that thou shouldest be ruler over my people Israel 8 And I have been with thee whithersoever thou hast walked and have cut off all thine enemies from before thee and have made thee a name like the name of the great men that are in the earth 9 Also I will ordain a place for my people Israel and will plant them and they shall dwell in their place and shall be moved no more neither
confessed by all to be often used at large and indefinitely for about or after that time and * 〈◊〉 21. 39. anointed him unto the LORD to be the chief governour b i. e. To be King after Davids death and Zadok to be priest c Of which the last Note but one 23 Then Solomon sat on the throne of the LORD d i. e. On the Throne of Israel which is called the Throne of the Lord either more generally as all Thrones are the Lords by whom Kings reign Prov. 8. 15. and Magistrates are ordained Rom. 13. 1 2. or more specially and peculiarly Either 1. because the Lord himself was in a peculiar manner the King and Governour of Israel not onely in the time of the Judges but afterward Psal. 44. 4. 89. 18. 149. 2. Isa 33. 22. or 2. because it was the Throne of Christ the Lord whose Vicegerents David and Solomon and their Successors were for whom this Throne was reserved and by whom it was to be established and enjoyed for ever Luke 2. 32. 33. Or 3. The Throne of the Lord is put for The Throne of the People of the Lord by a concise and short manner of Speech which is frequent in the Hebrew Language as when the Key of David is put for the Key of the House of David and the Mountain of the Lord for the Mountain of the Lords House Or 4. Because this Throne fell to Solomon not by right of Inheritance for he had Elder Brethren but by the special Appointment and Gift of the Lord. And so this of the Lord is the genitive case of the Efficient as the Learned call it and signifies which the Lord gave him as king in stead of David his father and prospered and all Israel obeyed him 24 And all the princes and the mighty men and all the sons likewise of king David †Heb. gave the hand under Solomon Gen. 24. 2 3. 47. 29. submitted themselves unto Solomon e Heb. Put their Hands under Solomon i. e. They owned him for their King and themselves for his Subjects and sware Fealty to him which possibly they now did after the ancient manner with that Ceremony of putting their Hands under his Thigh which was used in Swearing Gen. 24. 2. 47. 29. or at least the thing is signified by a Phrase taken from that practice formerly used though now neglected it being usual in all Nations and Languages to signifie present things by Phrases taken from Ancient Customs the king 25 And the LOâ—…D magnified Solomon exceedingly in the sight of all Israel and * 1 Kin. 3. 13. 2 Chr. 1. 12. Eccles. 2. â—… bestowed upon him such royal majesty f i. e. Such Honour and Reputation together with Power and Riches and all things which make a King Great and Glorious as had not been on any king g Either David or Saul or any of the former Governours of Israel the Word King being oft used in a large sence for any Governour before him in Israel 26 Thus David the son of Jesse reigned over all Israel h This Sacred Writer having mentioned the Anointing of Solomon to be King v. 22. and upon that occasion proceeded to give a further Account of Solomons Actual Settlement in his Kingdom and of his prosperous and glorious Management of it v. 23 24 25. he now returns to his main and proper Business to give an Account of the Close of Davids Reign and Life Thus i. e. in manner hitherto expressed David reigned c. 27 And the time that he reigned over Israel was * 1 Kin. 2. 11. forty years * 2 Sam. 5. 5. Ch. 3. 4. seven years reigned he in Hebron and thirty and three years reigned he in Jerusalem 28 And he died in a good old age full of days i Fully satisfied with the days which God had given him having had the Happiness to see his Beloved Solomon settled in his Throne being now weary of this Life and desiring to be with God riches and honour and Solomon his son reigned in his stead 29 Now the acts of David the king first and last behold they are written in the ‖ Or history †Heb. words book of Nathan the prophet and in the book of Gad the seet k Either in the two Books of Samuel as they are now called which were written part by Samuel and part by Nathan and Gad. Or in the Annals or Chronicles of that Kingdom which were written by Nathan and Gad who were not onely Prophets but Historiographers or Annalists out of which either they or some other Prophets took out by the direction of Gods Spirit such Passages as were most important and useful to the Church and to the World in succeeding Ages 30 With all his reign and his might and the times that went over him l i. e. The Changes which befel him both his Persecutions and manifold Troubles and his great Successes and Atchievements The Word time or times being oft put for things done or happening in them as Psal. 31. 15. 77. 5. and over Israel and over all the kingdoms of the countries m Heb. Of these Countries to wit bordering upon the Land of Canaan or not far from it II CHRONICLES CHAP. I. 1 ANd * 〈◊〉 2. 45. Solomon the son of David was strengthned a Or established after his Seditious Brother Adonijah and his Partisans were suppressed and he was received with the universal Consent and Joy of his Princes and People in his kingdom and the LORD his God was with him and magnified him * 〈◊〉 23. 17. exceedingly 2 Then Solomon spake b To wit concerning his Intention of going to Gibeon and that they should attend him thither as the next Verse shews unto all Israel to the captains of thousands and of hundreds and to the judges and to every governour in all Israel ‖ â—… 〈◊〉 of 〈◊〉 〈◊〉 the chief of the fathers 3 So Solomon and all the congregation with him went to the high place c Upon which the Tabernacle was placed whence it is called the great high Place 1 King 3. 4. that was at * 〈◊〉 34. 〈◊〉 16. 39. 129. Gibeon for there was the tabernacle of the congregation of God which Moses the servant of the LORD had made in the wilderness 4 * 〈◊〉 6. 17. 〈◊〉 16. 1. But the ark of God had David brought up from Kirjath-jearim to the place which David had prepared for it for he had pitched a tent for it at Jerusalem d He separated the Ark from the Tabernacle and brought it to Jerusalem because there he intended to build a far more noble and lasting Habitation for it 5 Moreover * 〈◊〉 38. 1. the brazen altar that Bezaleel the son of Uri the son of Hur had made ‖ 〈◊〉 〈◊〉 he e Either Moses mentioned v. 3. or Bezaleel here last named by the
either they may be convinced and reformed or others may be warned by their example God is said to cover or hide sin when he forbears to punish it for they have provoked thee to anger before the builders m i. e. They have not only provoked us builders but thee also Or they have provoked or derided the builders to their face i. e. openly and impudently in contempt of God and of this work which is done by his direction and encouragement 6 So built we the wall and all the wall was joyned together unto the half thereof n Either 1. in length or rather 2. in heighth for the whole circumference of the wall was distributed among the builders who also had carried on the work beginning at the sheep-gate and ending there also as appears from ch 3. 1 32. and the walls of Ierusalem are said to be made up here v. 7. for the people had a mind to work 7 But it came to pass that when Sanballat and Tobiah and the Arabians and the Ammonites and the Ashdodites heard that †Heb. healing went up to the wall 2 Chr. 24. 13. the walls of Jerusalem were made up and that the breaches began to be stopped o i. e. That the breaches which the Chaldeans had made and left in the walls were well-nigh stopped up then they were very wroth 8 And conspired all of them together to come and to fight against Jerusalem and †Heb. to make an error to it to hinder it 9 Nevertheless we made our prayer unto our God and set a watch against them day and night because of them 10 And Judah p i. e. The Jews now dwelling in Iudah to wit some of them being partly terrified by their enemies and partly wearied with hard and continual labours said The strength of the bearers of burdens is decayed and there is much rubbish q More than we are able suddenly to remove so that we are not able to build the wall r Being forced to spend our time in removing the rubbish and other works imposed upon us and therefore we must desist at least for a season 11 And our adversaries said They shall not know neither see till we come in the midst among them and slay them s We will come secretly and unexpectedly upon them so as they shall neither foresee their danger nor be able to prevent it and cause the work to cease 12 And it came to pass that when the Jews which dwelt by them t Or among them whereby they came to the knowledge of their counsels came they said unto us ten times u i. e. very often A certain number for an uncertain ‖ Or 〈◊〉 from 〈◊〉 ye 〈◊〉 to uâ—… From all places whence ye shall return unto us they will be upon you x i. e. They will invade you every way by which we can come to you or you to us and therefore do you keep watches on every side But these words may be otherwise rendred thus On all parts where you shall be quiet or at rest i. e. secure for the Hebrew Scâ—…ub signifies not only to return but also to be quiet or at ease as Hebricians know they will be upon us i. e. upon our people and city Ierusalem where you are And they rather say upon us than upon you to manifest their affection to them and conjunction with them and that they looked upon themselves as Members of the same Body and Church with them and took what was designed or done against them as if it were against themselves and therefore gave them this friendly notice Or the place may be rendred thus They told this to wit the enemies intentions to us ten times coming from all places where they dwelt or rested Heb. you rested The second person being put for the third as it is both in the Hebrew language as Gen. 10. 19. 30. 25. 18. and in the Hebrew Text Psal. 22. 9. and in other languages and authors of which see my Latine Synopsis upon Gen. 10. 19. and that it is so here we have the consent of the Seventy and Arabick and of some modern and accurate Interpreters who render it by a verb of the third person about us whence they came purposely to inform and warn us Or thus They told this to us ten times from all places whence they did return to us Which phrase of returning to us i. e. to Ierusalem suits very well with those persons who came up with their brethren from Babylon to Ierusalem and went thence into several parts of the country to dwell where they thought meet and returned now and at other times as they had occasion to their brethren at Ierusalem 13 Therefore set I †Heb. 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 in the lower places behind the wall y To stand by and within the walls where they were lowest and not yet raised to their due heighth and therefore most liable to the enemies assault and on the higher places z Upon the tops of the walls where they were finished and the Towers which were built here and there upon the wall whence they might shoot arrows or throw stones against their enemies when they made their approaches I even set the people after their families with their swords their spears and their bows 14 And I looked and rose up and said unto the nobles and to the rulers and to the rest of the people Be not ye afraid of them remember the LORD which is great and terrible and fight for your brethren your sons and your daughters your wives and your houses 15 And it came to pass when our enemies heard that it was known unto us and God had brought their counsel to nought that we returned all of us to the wall every one unto his work a Our enemies being frustrated in their hopes which were wholly built upon the secrecy and suddenness of their attempt we knowing this returned to our business 16 And it came to pass from that time forth b Leâ—…t our enemies should repeat their enterprize that the half of my servants c Of my domestick servants and of my guards who should have attended upon my own person wrought in the work and the other half of them held both the spears the shields and the bows and the habergeons d i. e. All their weapons they stood in their arms prepared for battel and the rulers were behind all e Partly to encourage them in their work and sometimes to assist with their own hands and partly to direct and command them in case of an assault the house of Judah f i. e. The Jews who were upon the wall 17 They which built on the wall and they that bare burdens with those that laded every one with one of his hands wrought in the work and with the other hand held a weapon g This is not to be taken properly
Nethinims dwelt in ‖ Or the 〈◊〉 Ophel and Ziha and Gispa were over the Nethinims 22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani the son of Hashabiah the son of Mattaniah the son of Micha of the sons of Asaph the singers were over the business of the house of God p i. e. Were to take care at Jerusalem for the supply of such things as were necessary for the Temple and the service of God from time to time whilest others minded the outward business v. 16. And this Office was very proper for them both as they were Levites to whose care those things belonged and as they were Singers who were not to come to Ierusalem by turns as other Levites and as the Priests did but were constantly to reside there and therefore were more capable of minding this business Besides their Employment was not so frequent nor so great as some others were and therefore they had more leisure for it 23 For q Or therefore For the following words contain either a reason why they were set over that business or a recompense for it or a provision that they might diligently attend to it it was the kings r Either 1. Davids who made this constitution Or rather 2. The Kings of Persia who is called simply the king in the next verse also who took this care at the request and by the direction of Ezra or Nehemiah Or this might be Nehemiah's Command which is called the Kings Command because it was done by the Kings Deputy or a Commissioner whom the King impowered to do what he saw fit for the House and Service of God commanding all the People to obey him therein as he had formerly done Ezra 7. 18 20 23. commandment concerning them that ‖ Or 〈◊〉 〈◊〉 a certain portion should be for the singers due for every day 24 And Pethahiah the son of Meshezabeel of the children of Zerah the son of Judah was at the kings hand s Or on the kings part to determine Civil Causes and Controversies between Man and Man by the Laws of that Kingdom which peradventure he understood better than Nehemiah and therefore was appointed for this work but still under Nehemiah Or according to the kings appointment as the hand is used as Numb 4. 49. and elsewhere in all matters concerning the people t Either in civil differences between them or in things between the King and People as in matters of Tribute or Grievances c. wherein this man possibly was chief Justitiary under Nehemiah 25 And for the villages with their fields some of the children of Judah dwelt at Kirjath-arba u This and most of the other places here named had been destroyed by the Chaldeans but the Jews now repaired the best of the ruinated Houses and by degrees rebuilt others and in the †Heb. daughters villages thereof and at Dibon and in the villages thereof and at Jekabzeel and in the villages thereof 26 And at Jeshua and at Moladah and at Bethphelet 27 And at Hazar-shual and at Beer-sheba and in the villages thereof 28 And at Ziklag and at Mekonah and in the villages thereof 29 And at Enrimmon and at Zareah and at Jarmuth 30 Zanoah Adullam and in their villages at Lachish and the fields thereof at Azekah and in the villages thereof And they dwelt from Beer-sheba unto the valley of Hinnom 31 The children also of Benjamin ‖ Or of Geba from Geba dwelt ‖ Or to 〈◊〉 at Michmash and Aija and Bethel and in their villages 32 And at Anathoth Nob Anania 33 Hazor Ramah Gittaim 34 Hadid Zeboim Nebullat 35 Lod and Ono * 1 Châ—… â—… 〈◊〉 the valley of craftsmen x Or in the valley c. Or this is another place called Ge-baharasim 36 And of the Levites were divisions y Or for the Levites to wit those of them who were not settled in Ierusalem there were divisions i. e. places appointed for them and distributed among them in Judah and in Benjamin CHAP. XII 1 NOw these are the * Ezâ—… â—… â—… priests a i. e. The chief of the Priests as they are called here v. 7. to wit the heads of those Twenty four courses which David appointed by divine direction 1 Chr. 24. And whereas there are Twenty four and here but Twenty two and v. 12 c. only Twenty the reason of this difference may possibly be this because Two of the Twenty four courses were extinct in Babylon or at least none of them was then returned and two of the Persons here named v. 2 5. to wit Hattush and Maodiah may be omitted in the account of the posterity of these persons v. 12 c. because they had no posterity Possibly these were not the same courses which David had appointed but others which Zerubbabel and Ioshua had constituted in imitation of that order as far as they could and the Levites that went up with Zerubbabel the son of Shealtiel and Jeshua Serajah Jeremiah Ezra b Either this was another Ezra or if it were the same mentioned Ezra 7. he lived to a great Age which may well be supposed concerning his great Sobriety and abstinence from those evil practices which shorten Mens Lives and his great piety to which God promised long Life and withal the special providence of God continuing him so long in such a season wherein the Church of God did greatly need his help and counsel 2 Amariah ‖ Or 〈◊〉 ver 14. Malluch c In the repetition of this and some other mens names hereafter v. 14 c. there are some small variations which are very frequent in that language Hattush 3 ‖ Or 〈◊〉 ver 1â—… Shechaniah ‖ Or 〈◊〉 ver 1â—… Rehum ‖ Or 〈◊〉 ver 1â—… Meremoth 4 Iddo ‖ Or 〈◊〉 〈◊〉 ver 〈◊〉 Ginnetho Abijah d The Progenitor of Iohn the Baptist Luk. 1. 5. 5 ‖ Or 〈◊〉 〈◊〉 ver 1â—… Miamin ‖ Or 〈◊〉 ver 1â—… Maadiah Bilgah 6 Shemajah and Jojarib and Jedajah 7 ‖ Or 〈◊〉 ver 2â—… Sallu Amok Hilkiah Jedajah these were the chief of the priests and of their brethren e i. e. Of the Priests who were their Brethren in the days of Jeshua 8 Moreover the Levites Jeshua Binnui Kadmiel Sherebiah Judah and Mattaniah which was over ‖ Thâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thanksgiving he and his brethren 9 Also Bakbukiah and Unni their brethren were over against them in the watches f i. e. In the places where they were appointed to stand and wait and perform their office one standing over against another as it is explained v. 24. ward over against ward for the Hebrew word is the same there and here Others according to their turns or courses of which see 1 Chron. 25. 9. 10 And Jeshua begat Jojakim g Here follows a Catalogue of the Jewish High-Priests which was the
this is a Canonical Book of Scripture which is manifest both from the Stile and Matter of it and from the tacite Approbation given to it by Ezekiel and James in the places now cited and from that quotation taken from it as such 1 Cor. 3. 19. and from the unanimous consent of the Church both of Iews and Christians in all Ages 3. The time in which Job lived and these things were said and done most probably was before Moses and in the days of the ancient Patriarchs This may be gathered 1. From his long Life which by comparing Ch. 1. with 42. 16. could not want much of 200 Years whereas after Moses Mens Lives were far shorter as is manifest 2. From that considerable Knowledge of God and of the true Religion which then remained among divers Gentiles which after Moses his time was in a manner quite extinguished 3. From the Sacrifices here commonly used whereas after the giving of the Law all Sacrifices were confined to the place of the Tabernacle or Temple to which even the Gentiles were to repair when they would Sacrifice to God 4. From the way of Gods imparting of his Mind to the Gentiles at this time by Dreams and Visions agreeably to Gods Method in those ancient times whereas afterward those discoveries were withdrawn from the Gentiles and appropriated to the People of Israel 5. Because there is not the least mention in this Book of the Children of Israel neither of their grievous Afflictions in Egypt nor of their glorious Deliverance out of it though nothing could have been more seasonable or suitable to the matter which is here discoursed between Job and his Friends 4. The Pen-man of this Book is not certainly known nor is it material for us to know For it being agreed who is the principal Author it is of no moment by what Hand or Pen he wrote it But most probably it was either 1. Job himself who was most capable of giving this exact account who as in his Agony he wished that his Words and Carriage were written in a Book Ch. 19. 23 24. so possibly when he was delivered from it he satisfied his own and others desires therein Only what concerns his general Character Ch. 1. 1. and the time of his Death Ch. 42. 16 17. was added by another Hand the like small Additions being made in other Books of Scripture Or 2. Elihu which may seem to be favoured by Ch. 32. 15 16. Or 3. Moses who when he was in the Land of Midian where he had opportunity of coming to the knowledge of this History and Discourse and considering that it might be very useful for the Comfort and Direction of Gods Israel who was now oppressed in Egypt did by his own Inclination and the Direction of Gods Spirit commit it to Writing And whereas the Stile seems to be unlike to that of Moses in his other Writings that is not strange considering the differing nature of the Books this being almost all Poetical and the other meerly Historical for the most part or plain Precepts or Exhortations And for the Arabick words here used it must be remembred that Moses lived 40 Years in Midian which was a part of Arabia in which he must needs learn that Language CHAP. I. THere was a Man in the Land of Uz a Which was either in Edom called The Land of Uz Lam. 4. 21. or in some part of Arabia not far from the Chaldeans and Sabeans as this Chapter witnesseth so called probably from Uz one of Esau's Posterity Gen. 36. 28. Ier. 25. 20. whose Name was * 〈◊〉 14. 14. 〈◊〉 5. 11. Job and that man was †â—…p 2. 3. perfect b Not legally or exactly as he confesseth Ch. 9. 20. but comparatively to such as were partial in their Obedience to Gods Commands and as to his sincere Intentions hearty Affections and constant and diligent Endeavours to perform all his duties to God and Men. and upright c Heb. right exact and regular in all his dealings with Men one of an unblameable Conversation doing to others as he would have others to deal with him and one that feared God d Only truly pious and devoted to Gods Worship and Service and eschewed Evil e i. e. Carefully avoiding all sin against God or Men. 2. And there were born unto him Seven Sons and Three Daughters 3. His †Oâ—… 〈◊〉 Substance also was Seven Thousand Sheep and Three Thousand Camels f Camels in these parts were very numerous as is manifest from Iudg. 7. 12. 1 Chron. 5. 21. and from the plain testimonies of Aristotle and Pliny and very useful and Proper both for carrying of Burdens in these hot and dry Countries as being able to endure thirst much better than other Creatures and for service in War and Five Hundred Yoke of Oxen and Five Hundred She-Asses g Which were preferred before He-Asses as serving for the same uses as they did and for Breeding and Milk also But He-Asses also may be included in this Expression which is of the Feminine Gender because the greatest part of them from which the denomination is usually taken were She-Asses and a very great ‡ 〈◊〉 〈◊〉 〈◊〉 Houshold so that this man was the greatest h i. e. One of the richest of all the * 〈◊〉 〈◊〉 of 〈◊〉 men in the East i To wit that lived in those parts such general Expressions being commonly understood with such limitations 4. And his Sons went and feasted k To testifie and maintain their Brotherly Love in their houses every one his day l Not every day of the Week and of the Year which would have been burdensome and tedious to them all and gross Luxury and Epicurism which holy Iob would not have permitted but each his appointed day whether his Birth-day or the first day of the Month or any other set time it matters not and sent and called for their Three Sisters to eat and to drink with them 5. And it was so when the days of their feasting were gone about m When each of them had had his turn which peradventure came one speedily though not immediately after another And there was some considerable interval before their next feasting time that Job sent and * Neh. 12. 30. sanctified them n i. e. He exhorted and commanded them to sanctifie themselves for the following work to wit by purifying themselves from all Ceremonial and Moral Pollution as the manner then was Exod. 19. 10. and by preparing themselves by true Repentance for all their sins and particularly such as they had committed in their time of Feasting and Jollity and by fervent Prayers to make their Peace with God by Sacrifice and rose up early in the morning o Thereby shewing his ardent Zeal in Gods service and his Impatience till God was reconciled to him and to his Children and offered Burnt-Offerings according to the number of them all for
relating to such matters as these That here follows a Relation of a Vision is apparent from the punctual description of all its Circumstances To think as some do that this was but a Fiction and Artifice which Eliphaz used that his words might have more Authority with Iob or that this was a Diabolical Delusion seems to be both uncharitable and unreasonable partly because Eliphaz though under a mistake concerning Iob's case was doubtless a wise and good man and therefore would not needlesly make himself a Lyar for Iob's Conviction and partly from the matter of this Vision which is no way suitable to the Nature or Designs of the Devil but holy and agreeable to the Divine Majesty and purity and useful for mens Instruction and Humiliation and Reformation It was therefore a Divine Vision which in that Age and State of the Church before the holy Scriptures were written was the usual way of Gods discovery of his Mind to those that sought to him a thing a Heb. A word to wit from God as Prov. 13. 13. a Doctrine or Message was ‖ Heb. by stealth secretly brought to me b Heb. was stoln or brought by stealth into me i. e. privately and secretly as the word of God used to come to the Prophets being spoken in their Ear as it was to Samuel 1 Sam. 9. 15. and the like to Moses so as Pharaoh though present could not hear nor observe it Exod. 11. 1. with a low and still voice a secret Whisper This is opposed to the more publick Delivery of Gods Word by the Prophets to the People which was done by crying aloud Isa. 58. 1. and mine Ear received c i. e. I heard a little thereof d Or a parcel thereof i. e. of Gods word not of that particular Word which God had now delivered to Eliphaz which doubtless God would so speak that he to whom he directed his Speech might hear it all and Eliphaz certainly would be as careful not to lose a Syllable of it but a parcel of Gods Word in General which this indeed was And withal this may be a modest and humble Expression arising from a deep sense of his own Infirmity and the small measure of his knowledge of divine things whereof he knew only some little fragments and parcels as Paul said We know but in part 1 Cor. 13. 9. As if he had said Many I doubt have more familiar acquaintance with God and more full Revelations from God than I can pretend to but a little of that Treasure God hath been pleased to impart to me 13. * Chap. 3â—… 1â—… In thoughts e In the midst of my Thoughts or by reason of my thoughts my perplexing thoughts The word properly signifies a branch and thence a Thought as 1 King 18. 21. which proceeds from the Mind as Branches from a Tree and a perplexing thought which is entangled like the Branches of a Tree These thoughts were the occasion of the following Fear from the Visions of the Night e In the midst of my Thoughts or by reason of my thoughts my perplexing thoughts The word properly signifies a branch and thence a Thought as 1 King 18. 21. which proceeds from the Mind as Branches from a Tree and a perplexing thought which is entangled like the Branches of a Tree These thoughts were the occasion of the following Fear when deep sleep falleth on men f This may belong either to the thoughts last mentioned or to the Fear following both which did arise from the Visions of the Night i. e. from the great importance and the terribleness of such Visions whereof probably he had had former Experience and now had an Expectation of another of them which God had raised and wrought in him to prepare him the better for the reception of it Visions differed from Dreams herein that God imparted his Mind to a man in Dreams when he was asleep but in Visions when they were awake And these Visions sometimes happened by day as Luk. 1. 22. Act. 10. 17. and 26. 19. but most frequently by night whence we read of Vision or Visions of the night as Gen. 46. 2. Iob 20. 8. and 33. 15. And such this was which made it the more terrible f In the dead of the Night when men usually are in a deep sleep though Eliphaz was not now asleep as appears from the nature of a Vision and from the following words 14. Fear †Heb. met me came upon me g Either caused by the apparition following or sent by God to humble him and to prepare him for the more diligent attention to reverent reception of and ready compliance with the divine Message and trembling which made ‖ Heb. the multitude of my bones all my Bones to shake 15. Then h Heb. And or For as this particle is oft used So this was the reason of the foregoing Thoughts and Fear a Spirit i An Angel in some visible shape otherwise he could not have discerned it nor would have been affrighted at it passed before my face the Hair of my Flesh k i. e. Of my Body as Flesh is taken Gen. 2. 24. Psal. 16. 9. and 119. 120. stood up l Through that excessive horrour caused by so glorious unusual and terrible a presence Which God used to excite in men upon such occasions to convince them that it was not a vain Imagination or Illusion but a real Vision and Revelation and that from God 16. It stood still m Having passed by him too and again he made a stand as one that had some business with him and addressed himself to speak to him but I could not discern the form thereof n To wit exactly and distinctly so as to know what or who it was An Image was before mine Eyes o I saw some corporeal or visible Resemblance though in a confused manner †Or I heard a still voice there was silence p The Spirit which possibly had made some noise with his motion now standing still made no noise all other persons and things about me were silent and I also kept in my Voice and Breath as much as I could that I might distinctly hear what I perceived the Spirit was speaking to me In the Hebrew the words run thus Silence and a voice i. e. A silent or still or low voice by a very common figure called Hendiadis I heard and I heard a voice saying 17. Shall mortal Man be more just than God q The Sense is Thou O Iob dost presumptuously accuse God for dealing harshly and unrighteously with thee in sending thee into the World upon such hard terms and punishing an innocent and righteous man with such unparallel'd severity but consider things calmly within thy self If God and thou come to a Trial before any equal Judge canst thou think that thou wiltst go away justified and the great God shall be condemned No righteous man will
Of which see the Notes on Chapter 22. 6. 10. They cause him h The poor oppressed person to go naked without clothing i Leaving him nothing or next to nothing to cover him in the Day-time when he should go abroad to his labour to get his living but cannot for want of Cloaths to cover his nakedness and they take away the sheaf from the hungry k That single Sheaf which the poor man had got with the sweat of his Brows to satisfie his hunger they unhumanely take away and added it to their own Stores and full Barns Or they are hungry or they sent them away hungry those words being repeated cut of the former Clause of the Verse as is most usualâ—… which took or carried the sheaf or their sheaves i. e. which reâ—…ped and gathered in the rich man's Corn for which they received injuries in stead of a just Recompence for their labour and that when God's liberality and the bounty of the earth to them invited and obliged them to kind and generous actions to others 11. Which make oil within their walls l To wit the poor man last mentioned Either 1. within their own Walls i. e. in private and secret places for fear of the Oppressors Or rather 2. within the Walls of the rich Oppressors for their use and benefit For the poor alas had no Walls nor Houses nor Olive-yards nor Vine yards left to them but they were violently spoiled of and driveâ—… away from all those things as was said in the foregoing Verses and tread their wine-presses m i. e. The Grapes in their Wine-presses by a Metonymy of the thing containing for the thing contained and suffer thirst n Because they are not permitted to quench their thirst out of the Wine which they make though their labours both need and deserve refreshment 12. Men groan o Under the burden of Injuries and grievous Oppressions from out of the city p Not only in Deserts or less inhabited places where these Tyrants have the greater opportunity and advantage to practice their Villanies but even in Cities where there is a face of Order and Government and Courts of Justice and a multitude of people to observe and restrain such actions whereby they plainly declare that they neither fear God noâ—… reverence man and the soul q Either 1. properly their Soul sympathizing with the Body and being grieved for its insupportable miseries crieth to God and men for help Or rather 2. the life or blood which oft cometh under thâ—… name of those who are there wounded unto death as this word properly signifies 〈◊〉 30. 24. crieth aloud unto God for vengeance Gen. 4. 10. Reâ—… 6 9 â—…0 whereby God might seem in some sort obliged to punish them and yet he did not as the next words declare of the wounded crieth out yet God layeth not folly to them r So the sense is Yet God doth not impute or lay to their charge this folly or wickedness which in Scripture is commonly called folly i. e. He takes no notice of these horrid Oppressions noâ—… hears the Cries of the Oppressed nor punisheth the Oppressors Or Yet God who seeth and permitteth all this disposeth or ordereth or doth for all these things this Hebrew Verb signifies nothing which is absurd or foolish or unsavoury i. e. doth nothing in this permission and connivance unworthy of himself or which a wise and considerate man cannot relish or approve or which is not in it self righteous and reasonable though we do not always discern the reasonableness of it 13. They are of those that rebel against the light s This is added as the general Character of the persons before mentioned and as a great aggravation of their wickedness that they were not modest sinners which were ashamed of their evil ways and therefore sinned in the dark and in secret as some who here follow but sinned impudently in the face of the Sun and in spight of all their light as well the light of Reason and Conscience which abhors and condemns their wicked actions as the light of Divine Revelation which was then in good measure imparted to the Church and people of God in this time and shortly after was committed to Writing all which they set at defiance sinning with manifest contempt of God and of men and of their own Consciences they know not t Either 1. they do not desire or care to know them they are willingly ignorant of them Or 2. they do not approve nor love nor choose them as knowing frequently signifies in Scripture-use the ways thereof u i. e. Of the light or in such ways and courses as are agreeable to the light Or in his ways i. e. in the ways of God who is oft understood in this Book where he is not expressed nor abide in the paths thereof x If they do some good actions yet they do not persevere in well-doing they are not constant and fixed in a good course of life 14. * â—…sal 10. 8. The murderer rising with the light y As soon as the light appears using no less diligence in his wicked practises than Labourers do in their honest and daily employments killeth the poor and needy z Where he finds nothing to satisfie his covetousness he exerciseth his cruelty and in the night is as a thief a i. e. He is really a Thief the Particle as being oft used to express not the resemblance but the truth of the thing as Num. 1â—… 1. Deut. 9. 10. Hos. 4. 4. 5. 10. Iohn 1. 14. In the Night they rob men secretly and cunningly as in the Day-time they do it more openly and avowedly 15. * Prov. 7. 9. The eye also of the adulterer b i. e. The Adulterer but he mentions his Eye because the Eye discerns the difference between light and darkness waiteth for the twilight c To wit for the Evening twilight which is his opportunity saying d In his heart comforting himself with the thoughts of secreâ—…ess and impunity No eye shall see me and †â—…eb 〈◊〉 〈◊〉 〈◊〉 in seâ—… disguiseth his face e Heb. putteth his face in secret covers it with a Vizard or Cloak that he may be undiscovered 16. In the dark they f Either 1. the Adulterer last mentioned although such persons do not use nor need these violent courses to get into the house of the Adulteress but are commonly admitted upon milder and easier terms Or 2. the Thief or Robber whose common practise this is of whom he spoke â—… 14. and having on that occasion inserted the mention of the Adulterer as one who acted his sin in the same manner as the Night-thief did he now returns to him again dig through houses which they g The Thief and his Complices had marked for themselves h Designing by some secret mark the house of some rich man
or Error and in their Effect as guiding and directing men in the right and ready way to eternal Happiness Which also reflects upon that knowledge of Divine things which men have by the light of Nature and works of God or by the Doctrines of the Philosophers or others that wanted or neglected the light of God's word wherein there is a great deal of darkness and uncertainty and Error and Danger rejoycing the heart m Partly by that clear and certain knowledge of Divine things which it gives for knowledge is pleasant to the Soul Prov. 2. 10. and partly by the discoveries of God's Love and Grace to sinful men in Offers and Promises of Mercy therein contained the commandement of the LORD n i. e. All his Commands is * Psal. 119. 140. pure o Without the least mixture of Error or injustice or Deceit Which cannot be said of humane Laws enlightning the eyes p To wit of the Mind with an evident and compleat manifestation of God's Will and Man's Duty both which the works of Nature and all the Writings of men discover but darkly and imperfectly 9. The fear of the LORD q By which he understands not the Grace of God's fear as this Phrase is commonly taken nor the whole Worship of God as it is taken Psal. 34. 9. 11. Mat. 1â—… 9. but the Law and Word of God which is the only thing that is hâ—…re commended and which is meant by all the other parallel Titles of his Testimony and Statutes and Commandements and Iudgments and consequently by this of his â—…ear which is as it were hemmed in within them And this may well be so called by an usual Metonymy because it is both the Object and the Rule and the Cause of this Grace of holy Fear as God himself is called Fear for the like reason Gen. 31. 53. and in the Hebrew Psal. 76. 11. is clean r i. e. Sincere not adulterated with any mixture of Vanity or Falshood or Vice not requiring noâ—… allowing any uncleanness or wickedness as the Religion of the Gentiles did enduring for ever s Constant and unchangeable the same for Substance in all the Ages of the Church and the World Which is most true both of the moral Law and of the Doctrine of God's Grace and Mercy to sinful and miserable man which two are the Principal partâ—… of that Law of which he here speaks as is Evident from the whole Context For as the difference between the Old and the New Testament that lyes only in Circumstantial and Ceremonial or Ritual things which are not here intended and that Alteration also was foretolâ—… in the Old Testament and consequently the accomplishment of it did not destroy but confirm the certainty and constancy of God's word This also is opposed to humane Laws wherein there are and ought to be manifold Changes according to the difference of Times and People and Circumstances the judgments of the LORD t i. e. God's Laws frequently called his Iudgments because they are the Declarations of his righteous Will and as it were his legal oâ—… judicial Sentence by which he expects that men should govern themselves and by which he will judge them at the last day are †Heb. truste true and righteous altogether u. 10. More to â—…e desired are they than gold * Psal. 1â—…9 12. 127 Prov. 8. 11. 19. yea than much fine gold x Than Gold of the best quality and in the greatest quantity * Psal. 119. 103. sweeter also than honey y Which was most sweet in those Eastern Countries and †Heb. 〈◊〉 〈◊〉 of 〈◊〉 the honey comb z Than that Honey which the Bees have most diligently wrought in their Combs and which freely flows from them which is sweeter than the rest 11. Moreover by them is thy servant a I thy servant though a King and a Prophet and of some Repute for Wisdom and Knowledge yet I am daily taught by them Or 〈◊〉 as Dan. 12. 3. or clearly admonished as this word signifies 〈◊〉 18. 20. 2 Kings 6. 10. Eccles. 4. 13. 〈◊〉 3. 17 c. and 33. 3. 9. It is a faithful and excellent Monitor to shew me my Duty in all Conditions and to preserve me from falling into sin and danger and Mischief warned and in keeping of them b To those that make it their great Design and care to conform their whole Lives to them For he speaks not of a Legal and perfect keeping of them which no man attaineth to in this Life 〈◊〉 7. 20. Gâ—…l 3. 10 11 12. 1 Ioh. 1. 8. but of doing it in an Evangelâ—…al Sence with the allowances which God through Christ makes for Humane infirmities there is great reward c In this Life and especially in the next 12. * Psal. 40. 12. Who can understand d This may be here added Either 1. As a further Proof of the Excellency and necessity of God's Law because mens Errors are so many and hard to be discovered and prevented that they indispensably need such a Friend and Counsellor as the Law is to give them the true knowledge of themselves and of their sins Or 2. As a just and sorrowful Censure of himself upon the Consideration of the exact Purity of God's Law and the Comparing of his Life with it Thy Law O Lord is Holy and just and Good But I am a poor sinful Wreâ—…ch falling infinitely short of it and Condemned by it Or 3. As a signification of the insufficiency of God's Law strictly so called for the healing and saving of mens Souls and of the necessity of further supplies of the Gospel and grace of God whereby the eyes of their Minds may be enlightned to see that light which shines in God's Law and their Hearts may be renewed to yield universal Obedience to it for which therefore he prays in the following words And withal he implies that he did not expect that reward which he last mentioned as a just Recompence to his Obedience which he confesseth to need a Pardon more than to deserve a reward but only as an effect of God's grace and goodness his Errors e Either 1. His sins of ignorance of which this word is used Levit. 4. 2 22 27. 〈◊〉 5. 6. Or rather 2. His sins in general â—…â—…ich afterwards he divides into secret and presumptuous sins Or all deviations from God's Law which are thus called 1 Saâ—… 26. 21. Psal. 119. 67 118. Heb. 9. 7. Iam. 5. 20. The Sence is I cannot comprehend the numbers or the several kinds or all the Hainous Aggravations of my sins cleanse thou me f Both by justification or the Pardon of my sins through the Blood of thy Son which is to be shed for me and by Sanctification through thy holy Spirit co-working in and with thy Word to the further Renovation of my Heart and Life For these are the two ways of câ—…eansing Sinners
seeing and envying and fretâ—…ing at it but not being able to hinder it thou †Heb. maketh 〈◊〉 anointest mine head with oyl q Or Ointment as the Syriack and Arabick Interpreters render it with Aromatical Ointments which were then used at great Feasts Psal. 92. 10. Amos 6. 6. Mat. 6. 17. Luk. 7. 38. The Sence is thy Comforts delight my Soul Comp. 45. 7. my cup runneth over r Thou hast given me a very plentiful Portion signified by the Cup given to the Guests by the Master of the Feast 6. Surely goodness and mercy s i. e. God's Favour and the blessed and Comfortable effects and Benefits of it shall follow me t By which Emphatical Expression he signifies God's admirable freeness and readiness to do Good to his People and his preventing them with Blessings all the days of my Life u Which he justly concludes from the former instances of God's Favour to him because of the unchangeableness of Gods Nature and the stability of his Covenant and Promises and I will dwell in the house of the LORD †Heb. to lâ—…gth of days for ever x Whereas I have formerly been driven from God's House I rest assured that I shall now constantly enjoy that blessed Priviledge of serving and enjoying God in his Sanctuary which I prâ—…ze more then all my Dominions PSAL. XXIV The ARGUMENT This Psalm is generally and probably thought to have been Composed by David upon that solemn Occasion of bringing the Ark of God from the House of Obed-Edom into the Tabernacle which David had built for it 2 Sam. 6. Wherein he hath a further Prospect even to the Temple which he earnestly desired and intended to build and which he knew would be built by his Son And when this was done and the Ark brought into it this Psalm was to be â—…ung and indeed to this time it seems chiefly directed For Davids Psalms were not only used by himself upon the first Occasions for which he made them but they were committed to the Preâ—… of sacred Musick for the use of the Church iâ—… all succeeding times And being a Prophet he speaks as the Prophets used of things to come as if they were already present and turns his Speech to the Temple and it's Gates as if they were now built Moreover because the Tabernacle and Temple and Ark were manifest Types of Christ and of his Church and of the Place and state of Heavenly Glory David extended his thoughts to them also or at least the Holy Ghost designed to comprehend them under these Typical Expressions A Psalm of David 1. THe * Exod. 9. 29 19. 5. Deâ—… 10. 14. 〈◊〉 41. 11. 〈◊〉 â—…0 12. 1 Cor. 10. 26. 28. earth is the LORD'S and the fulness thereof a All the Creatures and especially the Inhabitants wherewith it is replenished God's general Dominion over and Interest in all Persons and places seems to be here premised and asserted Either 1. To shew his right to Chuse any Nation whom he pleased to be his peculiar People Which priviledge being conferred upon the Israelites was a great stumbling Block to the Heathen Nations Or 2. To set forth the singular kindness and mercy of God to Israel who chose them out of all the Nations of the World to be near to him and to have special acquaintance with him although otherwise he had no other Relation to them then what he had to all mankind to wit that of a Creator and Governor Or 3. To demonstrate the Excellency of the Jewish worship and Religion above all others because the God whom they served was the God and Maker of the whole World when the Gods of the Gentiles were sorry Idols and esteemed by themselves to be but Local and confined Deities the world and they that dwell therein 2. * Job 38. 6. Psal. 104. 5. 136. 6. For he hath founded it b Justly have I said that the Earth is the Lord s for he made it and laid the Foundation of it and that in a wonderful manner upon the seas c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. and established it upon the floods c By the Seas and Floods he means the whole Collection of Waters as well the Sea and Rivers running into it as that great Abyss of Waters which is contained in the Bowels of the Earth of which see Gen. 7. 11. and 49. 25. 2 Pet. 3. 5. This is here mentioned as an Evidence of God's wise and powerful and gracious Providence that he hath built so vast a Building upon so weak a Foundation as the Waters are Mic. 6. 2. and that although the Waters are lighter than the Earth and therefore are naturally incâ—…ned to be above it as they were at first yet God hath so far over-ruled the inclinations of Nature that the Waters shall as it were deny themselves and run down into Channels and Caverns of the Earth that so the Earth may be a Convenient Habitation for men and beasts See Gen. 1. 9. Exod. 20. 4. Psal. 104. 6. 3. * Psal. 1â—… 1. Who shall ascend into the hill of the LORD d To wit Sion or Moriah the place of God's Sanctuary and special Presence This is here subjoyned Either 1. By way of Opposition though God is the God of the whole World yet he is in a peculiar manner the God of Israel and to be worshipped no where but in their Holy place Or 2. As an Inference Having asserted and proved Gods Authority and Dominion over all mankind and Consequently their Obligations to serve and worship him he now proposeth a most necessary and important Question especially in those times when all Nations except Israel were under deep Ignorance and Errors herein Namely where and how and by whom God will be served and his Favour and Blessing may be enjoyed The place is here described and the qualification of the Persons in the following Verses and who shall stand e To wit to Minister before him as this Word is commonly used with respect either to Men as 1 Kings 1. 2. Compare with 10. â—… Dan.
Help from me 23. Stir up thy self and awake to my judgment even unto my cause d At last undertake to plead my Cause against mine Adversaries my God and my Lord. 24. Judge me O LORD my God according to thy righteousness e Whereby thou usest and lovest to defend the Innocent and to punish their Oppressors and let them not rejoyce over me 25. Let them not say in their hearts †Heb. Ah ah our Soul Ah so would we have it f Heb. Aha our Soul i. e. Oh our Soul cry Aha an Expression of mirth as before v. 21. Or Aha we have our Wish or Desire as the Soul is taken Psal. 41. 2. David is now as low as we could wish him let them not say we have swallowed him up 26. * Verse 4. Psal. 40. 14. Let them be ashamed and brought to confusion together g As they gathered themselves together to deride and oppose me so do thou gather them together to destroy them Or in like manner one as well as another let the Proud and great Ones of them be disappointed and ashamed as well as the meanest among them that rejoyce at mine hurt let them be clothed with shame and dishonour that magnifie themselves h The same Ellipsis we have Psal. 38. 16. and 55. 12. Ier. 48 26. Or their Mouth as it is expressed Obad. v. 12. So Ezek. 35. 13. That extol themselves and their Power and look upon me with scorn and Contempt against me 27. Let them shout for joy and be glad that favour †Heb. my righteousness my righteous cause i That wish well to it although they want either Strength or Courage to Plead it yea let them say continually Let the LORD be magnified k i. e. Exalted and praised for his Righteousness and Truth and Goodness manifested in my Deliverance Mine Enemies great Design is to magnifie themselves v. 26. but my chief desire is that God may be magnified which hath pleasure in the prosperity of his servant 28. And my tongue shall speak of thy righteousness and of thy praise all the day long PSAL. XXXVI The ARGUMENT This Psalm seems to have been Composed by David when he was persecuted by Saul and his Courtiers Upon which occasion he enlargeth his Thoughts further and Contemplates the sad state and Condition of the World and of the Church at that time in which Wickedness of all sorts greatly abounded and seemed to Prosper and withal he declares the great Felicity and Safety of God's People and gives an Account of their supports and Comforts under the Sence of these publick Dis-orders and Mischiefs To the chief musician a Psalm of David the servant of the LORD a i. e. One wholly and resolvedly devoted to the Service of God both in my private and publick Capacity This Title is as I remember but twice used in this Book Psal. 18. of which see there and in this Psalm Where it seems to be prefixed as a publick Protestation of his Resolution to cleave unto the Lord in this time of general Corruption of which he is now going to speak 1. THe transgression of the wicked saith within my heart that there is no fear of God before his eyes b When I consider the great and manifold Transgressions of ungodly Men I conclude within my self that they have cast off all Fear and Sence and serious belief of the divine Majesty 2. For c So this is the Proof of that Assertion v. 1. Or Although and so it is an Anticipation of an Objection against it * Deu. 29. 19. Psal. 10. 3. 49. 18. he flattereth himself in his own eyes d He deceiveth himself with vain and false Perswasions Either 1. Concerning God that he doth not see or mind his sins or that he will not punish them Or 2. Concerning himself and his sins Either that they are not sins which a Mind bribed by Passion and Interest can easily believe Or that they are but small and venial sins Or that they will be excused if not justified by honest Intentions or by outward Professions and exercises of Religion or by some good Actions wherewith he thinks to make some Compensation for them or some other way Oth. thus He flattereth him i. e. God in his Eyes i. e. Openly and publickly makes a shew of Religion as if he Designed to deceive or mock God whilst inwardly and secretly he is projecting Wickedness But it seems better to understand the last Word Reciprocally of his own Eyes as the same Word is used in the end of the foregoing Verse †Heb. to 〈◊〉 his iniquity to hate until his iniquity be found to be hateful e i. e. Uâ—…til God by some dreadful Judgment undeceive him and find i. e. Discover or make him and others to find and feel by Experience that it is a sin and a very hateful one too Or until his abominable iniquity be found out i. e. Punished as the same Word and Phrase is used Numb 32. 23. your sin shall find you out i. e. Bring you to Condign punishment In the Hebrew it is to find out his iniquity to hate But active Verbs are oft taken Passively of which there are plain Instances Ios. 2. 5. Esth. 6. 6. Psal. 32. 9. and 51. 6. Comp. with Rom 3. 4. and Psal. 119. 4. and so here to find is put for to be â—…ound and to hate for to be hated or to be hateful 3. The words of his mouth are iniquity and deceit f i. e. Are wicked and deceitful he hath left off to be wise and to do good g Once he had some shadows or degrees of Wisdom and sometimes did some things that were good in their kind but now he hath not so much as the appearance of it and iâ—… become an open Apostate from that which once he professed 4. * Miâ—… 2. 1. He deviseth ‖ Or Vâ—…ity mischief upon his bed h Which notes that he doth it 1. Constantly and unweariedly preferring it before his own Rest 2. Earnestly and seriously when his Mind is freed from all outward Distractions and wholly at leasure to attend that Business about which it is employed Comp. Psal. 4. 4. 3. Freely from his own inclination when none are present to provoke him to it he setteth himself i He doth not repent of his wicked Devices but resolutly proceeds to Execute them and persists therein in a way that is not good k i. e. Which is very bad as this Phrase is used 1 Sam. 2. 24. Prov. 20. 23. and 24. 23. and elsewhere he abhorreth not evil l Though he sometimes pretends Remorse and desists from his Violent Practises against me as Saul did yet he doth not truly repent of nor abhor his sin and therefore is ready to return to it when any occasion offers it self 5. * Psal. 57. 10. 108. 4. Thy mercy m
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
and that sometimes he speaks in both these Capacities in the same Psalm as hath been noted before And this seems to be the Condition of this Psalm wherein there are some Passages which cannot belong to Christ as v. 13. and some which do not properly belong to David or to that time and state of the Church but onely to Christ and to the Times of the New Testament as v. 6 7. To the chief musician A Psalm of David 1. I †〈◊〉 in wait 〈◊〉 〈◊〉 waited patiently a Heb. Iâ—… waiting I waited which doubling of the Word notes that he waited diligently and earnestly patiently and perseveringly until God should please to help him for the LORD and he inclined b Or â—…wed to wit himself as this very Word is rendred Iudg. 16. 30. or his Ear as it is more fully expressed Psal. 17. 6. and 31. 2. Such Ellipses or Defects are frequent in Scripture as Psal. 3. 6. and 10. 1. Eâ—…les 6. 3. and 7. 15. unto me and heard my cry 2. He brought me up also out of †〈◊〉 〈◊〉 Pit of 〈◊〉 an horrible pit c Or out of a sounding Pit so called Either from the Clamours of Men or Beasts falling into it Or from the many Waters which fall down into it not without a great Noise I was not onely upon the brink but in the very bottom of the Pit i. e. In desperate Dangers and Calamities as this Phrase signifies Psal. 18. 16. and 69. 1 2. * 〈◊〉 69. 1. 2. out of the miery clay d In which my feet stuck fast and set my seet upon a rock e A place of strength and safety and established my goings f Or my steps i. e. Kept me from stumbling or falling into Mischief 3. And he hath put a new song in my Mouth g Partly by giving me new Matter or Occasion for a Song and Partly by inspiring me with the very Words of it even praise unto our God many shall see it h i. e. Shall observe Gods wonderful Mercies vouchsafed to me and fear i i. e. Shall stand in awe of that God whom by this instance they see to have so great Power either to save or to destroy and Tremble at his Judgments and give him that Reverence and Worship and Obedience which he requires and shall trust in the LORD k Yet their Fear shall not drive them from God or bring them into Despair but shall draw them to God and be attended with trusting in God 4. Blessed is that man that maketh the LORD his trust l i. e. His onely Trust or Refuge as appears from the following Words I said many shall trust in the Lord and they shall not be loosers by it nor disappointed of their Hope but they are and shall be Blessed and respecteth not m Heb. Looketh not towards to wit with Love and Delight and desire to imitate them Or with Confidence and Expectation of Relief from thence as this Phrase is oâ—…t used as Psal. 25. 15. and 69. 3. and 121. 1. and 141. 8. and as the Opposition of this Clause to the foregoing seems to imply the proud n Or the mighty i. e. The great and Proud Potentates of the World to whom most men are apt to look and trust and in whom the Psalmist forbids us to put ouâ—… Trust Psal. 146. 3. nor such as turn aside o To wit from God in whom alone they ought to trust to lyes p i. e. To lying Vanities such as World ly Power and Wisdom and Riches and all other Earthly things or Persons in which men are prone to Trust Which are called â—…yes here and Psal. 4. 2. and 62. 9. Mich. 1. 14. and elsewhere because they promise more than they can perform See also Psal. 7. 14. and 119. 118. Hos. 10. 13. and 12. 1. 5. * 〈◊〉 9. 〈◊〉 10. Psa. 71. Many O LORD my God are thy wonderful works q For which I and the rest of thy People included in the Pronoun plural us have abundant cause to Praise thee and to trust in thee as was said v. 3. And by which it will appear that he that trusteth in thee is in a most Blessed and safe Condition as he said v 4. And this Verse wherein he passeth from the singular Number to the plural may seem to be interposed as a Wall of Partition between that which David speaks in his own Person and that which he speaks in the Person of the Messias in the following Verses which thou hast done and * 〈◊〉 〈◊〉 92. 5. 〈◊〉 â—…39 17. 〈◊〉 thy thoughts r i. e. Thy gracious Counsels or Contrivances which are to us-ward s i. e. To me and to the rest of thy People with whom David oft joyns himself in this Book But these Words may be and are by some joyned to the following Words and the place thus rendred It is not with us or in our Power i. e. It passeth our skill and reach to order or to reckon them up in Order unto thee because indeed they are innumerable and therefore cannot be digested into any order ‖ 〈◊〉 none can 〈◊〉 them unto 〈◊〉 they cannot be reckoned up in order unto thee if I would declare and speak of them t So the Particle if or when is wanting and to be supplied here as it is Psal. 39. 11. and in many other places Heb. Yet I will declare and speak to wit some part of them which accordingly he doth in the following Verses they are more than can be numbred u Although I am not able to express or Reckon them all 6. * Psal. 50. 8. 51. 16. Isa. 1. 11. 66 3. Hos. 6. 6. Mat. 12. 7. Heb. 10. 5. Sacrifice and offering thou didst not desire x These and the following Words may in an improper Sence belong to the Person and time of David when God might be said not to Desire or Require Legal Sacrifices Comparatively as negative Expressions are frequently understood as Mat. 9. 13. 1 Cor. 1. 17. and in this very Case of Sacrifices as Psal. 51. 16. Ier. 7. 22 23. Hâ—…se 6. 6. So the Sence is thou didst desire Obedience more or rather than Sacrifices as was said 1 Sam. 15. 22. But in a Proper and Literal and full Sence they belong onely to the Person and times of the Messias in whose Name David uttereth these Words And so the Sence of the place is God did not desire or require them for the Satisfaction of his own Justice and the Expiation of Mens sins which could not possibly be done by the Blood of Bulls or Goats as is said Heb. 10. 4 5 6. But onely by the Blood of Christ which was Typified by them and which Christ came into the World to shed in pursuance of his Fathers Will as it here follows v. 7 8. So here is a Prediction concerning the Cessation and Abolition
their Inhabitants 2 Kings 19. 21. Psal. 137. 8. Zech. 9 9. He mentioneth the Tyrians Partly Because they did give Presents to Solomon 1 Kings 5. 1. c. to whom here is a Continued alluâ—…ion through the whole Psalm and Partly because they among others and before many others were to be Converted to Christ as they were See Mat. 11. 21. 22. Mark 3. 8. and 7. 24. Act. 21. 3 4 5. But they are here put Synecdochically for all the Gentiles whom that City fitly represents as being the Mart of the Nations as she is called Isa 23. 3. And being a very Rich and Proud and therefore a Self-conceited and a stiff necked People their Merchants being Princes Isa. 23. 8. they may in a particular manner represent all those great and proud Princes and stubborn People of the Gentile-World which should be subdâ—…ed to Christ by the preaching of the Gospel shall be there with a gift a Partly to testifie their Homage which was done by Gifts or Presents as appears from 1 Sam. 10. 27. 2. Sam. 8. 2. c. and Partly to procure thine and Consequently thy Husbands Favour as it here follows even * Psal. 72 10. the rich amongst the people b Of other Nations shall intreat †Heb. thy Face thy favour 13. The kings daughter c i. e. The Spouse so called Either because she was the Daughter of one King and the Wife of another Or because the Spouse or Wife is sometimes called the Husbands Daughter Partly because she is supposed to be younger than he and Partly because of that respect and Subjection which she oweth to him and that Fatherly Care and Affection which he oweth to her See 2. Sam. 12. 3. Ier. 3. 4. So the Bridegroom calls his Spouse his Sister Cant. 4. 19. Thus Livia the Wife of Augustus is called his Sister in ancient Coins is all glorious within d Either 1. Even in her retiring Chambers in the Kings Palace and not onely when she sheweth her self abroad Or rather 2. In her mind and Soul or in spiritual Endowments the excellent Vertues and Graces wherewith she is accomplished For 1. This is opposed to her outward Clothing 2. This being so great and so necessary a Qualification of a worthy Spouse it is not likely it should be omitted in her Description and Commendation especially when the Bridegroom is Commended for his inward Accomplishments as well as for his outward Glory v. 4. 7. 3 The Church is this Bride as hath been said and proved before whose true and chief Beauty is inward and spiritual and not Consisting in outward Pomp and Glory her clothing is of wrought gold e Her inward Perfections do not rest within her but break forth into Vertuous and honourable Actions wherewith she is adorned in the view of the World This suits well with the style of the holy Scriptures wherein the Saints are oft said to be Cloathed with Vertues and Vertuous Actions See Psal. 132. 9. 1 Pet. 5. 5. 14. She shall be brought unto the king f He alludes to the Custom of Conducting the Bride to the Bridegrooms house in raiment of needle-work the virgins her companions g i. e. Her Bride-mâ—…idens attending upon her called her honourable Women v 9. where see the Notes and here Virgins because of their spiritual Purity and Chasâ—…ty 2 Cor. 11. 2. that follow her shall be brought unto thee 15. With gladness and rejoycing h Full of joy for the Glory and Felicity of the Bride and Bridegroom and for the Comfort and Benefit which redoundeth to themselves from it shall they be brought they shall enter into the King's palace 16. In stead of thy fathers shall be thy children * 1 Pet. 2 9. Rev. 1. 6. 5. 10. 20. 6. whom thou mayest make princes in all the earth i Having directed his Speech to the Bride he now returns to the Bridegroom as may be gathered both from the Hebrew words which are of the Masculine Gender and from the next Verse which unquestionably belongs unto him Yet so that he supposeth the Bride to be concernd and partakes with him in the Priviledge here mentioned and the Children to be common to them both And therefore this Verse and Psalm cannot be understood of Solomon and his Marriage with Pharaoh's Daughter because he had no Children by her and but very few by all his Wives and Concubines and his Children were so far from exceeding their Parents in the largeness of their Dominions or being made Princes in all the Earth as is here said that they enjoyed but a small part of their Fathers Dominions and that with many Tribulations and but for a short time But this was most truly and fully accomplished in Christ who instead of his Fathers of the Jewish Nation from whom he descended and by whom he was forsaken and rejected which here seems to be implyed and elsewhere is expressly affiâ—…med had a numerous Posterity of Gentile Christians of all the Nations of the Earth which here and elsewhere are called Princes and Kings because of their great Power with God and with Men because they subdued a very great part of the World to the Obedience of Christ. and ruled them in his Name and stead 17. I will make thy name to be remembred in all generations k As he began the Psalm with the Celebration of the Kings Praises so now he endeth with it and addes this important Circumstance that this Nuptial Song should not onely serve for the present Solemnity as others of that kind do but that it should be remembred and sung in all successive Generations Which plainly sheweth that it was not Composed upon such a sleight and Transitory occasion as that of Solomon's Marriage with Pharaoh's Daughter which was soon forgotten and the Israelites had little cause to remember it with any satisfaction but upon that great and glorious and everlasting Marriage between Christ and his Church of which this is most properly and litterally verified therefore shall the people praise thee for ever and ever PSAL. XLVI The ARGUMENT The occasion of this Psalm is thought to be that happy success and settlement and Peace which God granted to the People of Israel in David's time and by his means 2 Sam. 8. To the chief musician ‖ Or of for the sons of Korah a song upon Alamoth 1. GOd is a i. e. He hath now manifested himself to be so by the Course of his Providence our refuge and strength a very present b Or a sufficient as this word is sometimes used as Ios. 17. 16. Zech. 10 10. help in trouble 2. Therefore will not we fear though the earth be removed and though the mountains be carried into †Heb. the heart of the Seaâ—… the midst of the sea c Though there should be nothing but shakings and Confusions and Desolations in all the Nations round about us which are oft expressed
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
and all other means of redeeming his Brother which he hath not when he himself is dangerously or desperately sick nor give to God n The onely Lord of Life and the Judge who hath passed upon him the Sentence of Death a ransom for him 8. For * Job 36. 18 19. the redemption of their soul o i. e. Of their Life as Soul is commonly used is precious p i. e. Rare as the Word is used 1 Sam. 3. 1. Dan. 2. 11. hard to be obtained But he doth not call it simply impossible because Christ hath purchased this Priviledge for his true Disciples that in some Sence they shall not see Death Iob. 8. 51. and it ceaseth for ever q i. e. It is never to be accomplished to wit by any meeâ—… Man for himself or for his Brother 9. That he should still live for ever and * Psal. 89. 48. not see corruption r Or the Pit or the Grave i. e. Not die as that Phrase is oft used as hath been noted before 10. For he seeth s An impersonal Expression Every man sees and knows it it is visible and evident both from Reason and from universal Experience that * Eccle. 2. 16. wise men die likewise the fool and the brutish person perish t All men die without any Difference between Wise and Fools good and bad and leave their wealth to others u He saith not to Sons or Kindred but indefinitely to others because he is wholly uncertain to whom he shall leave them to Friends or Strangers or Enemies which he mentions as a great Vanity in Riches They neither can save them from Death nor will accompany him in and after Death and after his Death will be disposed he knows not how nor to whom 11. Their inward thought is x Though they are ashamed to express it yet it is their secret Opinion and Hope and Wish that their houses y Either 1. Their posterity oft called mens Houses as 2 Sam. 7. 11. c. Psal. 113. 9. and 115. 12. Or 2. Their Mansion-Houses as it is explained in the next Clause which also serve for this purpose to preserve a Mans name for ever shall continue for ever z Not to them in their own Persons but to them and theirs in succeeding Generations as it follows and their dwelling places †Heb. to Generation and Generation to all generations they call their lands after their own names a Fondly dreaming by this means to immortalize their Names and Memories 12. Nevertheless b Notwithstanding all these fine Fancies and Devices * Psal. 82. 7. man being in honour c Living in all the Splendour and Glory above mentioned abideth not d The Hebrew word Properly signifies to lodge for a Night as Gen. 32. 21. Iudg. 19. 10. and thence to abide for a long or Considerable time as Psal. 25. 13. and 55. 7. Prov. 15. 31. All his Dreams of perpetuating his Name and Estate shall vanish and be Confuted by Experience he is like the beasts that perish e i. e. That are utterly lost and Exstinct So he is in reference to all his Wealth and Honour of which he here speaks 13. This their way f i. e. Their Counsel and Contrivance to immortalize themselves is their folly g Though to themselves and some others it seem to be Wisdom yet in Truth it is apparent folly and madness For they neither obtain that immortal Name which they seek and hope for Nor if they do doth it yield them any Comfort or Benefit yet their posterity †Heb. 〈◊〉 in their 〈◊〉 approve their sayings h Heb. their Mouth i. e. Their Counsels and Suggestions which they gave them concerning these Matters The Mouth is oft put for the Words which come out of it as Numb 35. 30. Iob. 7. 11. Selah 14. Like sheep i Which for a season are fed in large and sweet Pastures but at the owners Pleasure are put together in close and Comfortless solds and led away to the Slaughters not knowing nor considering whither they are going they are laid in †Heb. Hell the grave k Or in Hell For the Hebrew word signifie both death shall feed on them l The first Death shall Consume their Bodies in the Grave and the second Death shall devour their Souls and the * Dan. 7. 22. Mal. 4. 3. Luk. 22. 30. 1 Cor. 6. 2. Rev. 2. 26. 20. 4. upright m Good men whom here they oppressed and abused at their Pleasure shall have dominion over them in the morning n Either 1. Suddendly or within a very little time as this Phrase is oft used as Psal. 30. 5. and 46. 5. and 101. 8. and 143. 8. c. Or 2. In the day of general Judgment and the Resurrection of the Dead For Death being called the night Ioh. 9. 4. and sleep in many places that day is fitly Compared to the Morning when men awake out of sleep and enter upon that everlasting day But whether this or the former be the true meaning of the Phrase it is sufficiently evident the thing here spoken of is not done in this Life but in the next For 1. This Proposition and Priviledge being general and common to all upright Persons is not verified here it being the lot of many good men to be oppressed and killed by the â—…icked as is manifest both from Scripture as Psal. 44. 22. Eccles. 8. 14. and 9. 2. and from the Experience of all Ages of the Church 2. This Dominion of the just over the wicked happens after the wicked are laid in their Grave as is here expressed and Consequently supposeth their future Life and Resurrection for when one Person rules over another both are supposed to exist or have a being Nor is there any Argument against this Sence but from a vain and absurd Conceit which some men have entertained that the Saints in the Old Testament had no firm belief nor Expectation of the Recompences of the Life to come Which is against evident Reason and against many clear places of the Old Testament that cannot without force be wrested to any other Sence and against the express Testimony of the New Testament concerning them Heb. 11. and in many other places and their ‖ Or Strength beauty o Or their Form or Figure or Image all which come to one and seems to intimate that all their Glory and Felicity which they had in this Life was rather imaginary than Real and indeed but a shadow as it is called Eccles. 6. 12. and 8. 13. shall consume p Heb. is to Consume or to be Consumed i. e. Shall be consumed the infinitive Verb being here put for the Future as it is Psal. 32. 8. Zeth 3. 4. and 12. 10. ‖ Or 〈◊〉 Grace being an habitation to every one of them in the grave from their dwelling
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
Men which Antiently used to be Written in Catalogues out of which the Names of those who died were blotted Or rather 2. Of eternal Life as both Iewish and Christian Interpreters commonly understand it Which agrees best 1. To the use of this Phrase in Scripture For in this Sence men are said to be â—…ritten in the Book Dan. 12. 1. or in God's Book Exod. 32. 32. Or in the Book of Life Phil. 4. 3. â—…el 3. 5. and 13. 8. and 17. 8. and 20. 12. and 21. last 2. To the last Clause of the Verse which explains it of that Book wherein none but the Righteous are written whereas this Life and that attended with Health and Prosperity is Promiscuously given to and taken from good and bad Men. 3. To the quality of the Persons of whom this is said which are the Malicious Enemies of God and of his People and the Murderers of the Lord of Glory who shall be punished with eternal Death In this Book Men may be said to be written Either 1. In Reality by God's Election or Predestination Or 2. In Appearance when a Man is called by God to the Profession and Practice of the true Religion and into Covenant with himself and Professeth to Comply with it and so is written in the writing of the House of Israel which is said of all that are in the Assembly of God's People Ezek. 13 â—… and so seems to others and it may be to himself to be Really written in the Book of Life And when a Man renounceth this Profession and Religion he may be said to be 〈◊〉 out of that Book because his Apostacy makes it Evident that he was not written in it as he seemed to be For this is a known and approved Rule for the understanding of many Texts of Scripture that things are oft said to be done when they onely seem to be done and are not Really done as he is said to find his Life Mat. 10. 39. who falsly imagined that he did find it when in Truth he lost it and to have Mat. 13. 12. who onely seemed to have as it is explained in the Parallel place Luk. 8. 1â—… and to Live Rom. 7. â—… when he vainly Conceited himself to be alive And in like manner Men may be said to be written in or blotted out of this Book when they seem to be so by the Course of their Lives and Actions But that this blotting out is not meant Properly and Positively is clear from the last Branch of this Verse which after the manner of these Books expounds the former wherein this doubtful Phrase is explained by one which is Evident and unquestionable even by his not being written in it For it is impossible that a Mans name should be Properly blotted out of that Book in which it was never written The Sence of the Verse seems to be this Let their Wickedness be so notorious and the Tokens of God's wrath upon them so manifest that all Men may discern that they are blotted out that is that they never were written in the Book of Life in which the Righteous are written and not be written with the righteous e i. e. In that Book of Life in which all righteous or holy Persons and onely they are written whereby it may appear that whatsoever shew or Profession they once made yet they neither are nor were truly righteous Persons 29. But I am poor and sorrowful let thy salvation O God set me up on high f Out of the reach of mine Enemies Or liâ—…t me out of the deep Waters and the Mire in which I was sinking v. 14. 30 I will praise the name of God with a song and will magnifie him with thanks-giving 31 * Psal. 50. 13. 14. 23. This also shall please the LORD better than an oxe or bullock g This sincere and hearâ—…y Sacrifice of Praise is and shall be more grateful to God than the most Glorious legal Sacrifices For so such moral Services ever were 1 Sam. 15. 22. Hosâ—… 6 6. and such Sacrifices shall be accepted when those Legal ones shall be abolished that hath horns and hoofs h This is added as a Description and Commendation of the Sacrifice or Bullock which he supposeth to be of the best sort both tender and Mature as it is when the Horns bud forth and the Hoofs grow hard 32 * Psal. 34. 2. The ‖ Or 〈◊〉 humble shall see this and be glad i Those pious Persons who are grieved for my Calamities shall have occasion to Rejoyce and they will heartily Rejoyce in my Deliverance and Exaltation and your heart shall live k Or be Revived to wit with Joy which were dejected and in a manner Dead with Sorrow Compare Gen. 45. 27. Psal. 22. 26. and 109. 21. that seek God 33 For the LORD heareth the poor and despiseth not his prisoners l Those who are in Prison or any Straits and Afflictions for his sake which is my Case v. 7. 34 Let the heaven and earth m Either 1 Angels and Men. Or rather 2. The Heaven and Earth themselves as in the next Branch the Seas and every thing that moveth â—…erein All which by an usual Figure he invites to praise God aâ—…â—…e doth elsewhere because they all give men occasion to praise God praise him the seas and every thing that †Heb. 〈◊〉 Câ—… moveth therein 35 For God will save Sion n The City of Sion or Ierusalem and his Church and People which are frequently expressed under that Title and build the cities of Judah that they o The humble and Poâ—…r v. 32 33. or his Servants as is explained in the following Verse may dwell there p In the literal Canaan for a long time and in the Heavenly Canaan for ever and have it in possession 36 * Psal. 102. 23. The seed also of his servants shall inherit it q Their posterity shall flourish after them and partake of the same Happiness with them and they that love his name shall dwell therein PSAL. LXX To the chief musician a Psalm of David to bring to remembrance The Contents of this Psalm are almost all to be found Psal. 40. 13. c. Nor is it strange that they are here repeated because the same or like Occasions were oft repeated and David's returning Distresses might well make him sometimes repeat the same Words And as these things were joyned with many other passages in Psal. 40. so they are distinctly repeated as a Form of Prayer which himself or others might use in such a Condition What is necessary for the understanding of this Psalm The Reader may find in the Notes on Psal. 40. 1 MAke hast * â—…al 40. 13. 〈◊〉 â—… 71. 12. O God to deliver me make hast †Heb. to my 〈◊〉 to help me O LORD 2 * 〈◊〉 35. 4. â—…â—…1 13. Let them be ashamed and confounded that seek after my soul let them be turned
unrighteous decrees which they have made in form of Laws Or by false pretences of law Or against law against all right and the laws both of God and men 21 They gather themselves together against the soul f Against the life as the soul commonly signifies and as the next clause explains it They are not satisfied with the spoil of their estates but do also thirst after their lives of the righteous and condemn the innocent blood g They shed the blood of those innocent persons whom they have wickedly condemned Innocent blood is here put for the blood or life of an innocent person as it is also 1 Sam. 19. 5. Mat. 27. 4. 22 But the LORD is my defence and my God is the rock of my refuge 23 And * Psal 7. 16. he shall bring upon them their own iniquity h i. e. The fruit and punishment of their sins and shall cut them off in their own wickedness i Either in the midst of their sins Or by their own wicked devices the mischief whereof he will cause to fall upon their own heads yea the LORD our God k The God of Iacob of whom they said that he did not see nor regard them but now they find the contrary proved to their cost shall cut them off PSAL. XCV The Author of this Psalm was David as is affirmed Heb. 4. 7. and although the Psalm be delivered in general terms as an invitation to mankind to yield unto the true God that praise and worship and obedience which he requireth and deserveth yet it hath a special reference to the days of the Messiah of which Christians have no great reason to doubt seeing it is so understood by the Hebrew Doctors themselves as also by the Apostle Heb. 3. 7 c. and especially Heb. 4. 3 4 5 6 7 8 9. where he not onely expounds it of those times but proves that it cannot be meant of the former times and state of the Church 1 O Come let us a He speaks to the Israelites whose backwardness to this work in the times of the Gospel was foreseen by the spirit of God which dictated this Psalm sing unto the LORD let us make a joyful noise to the rock of our salvation 2 Let us †Heb. 〈◊〉 his face Isai. 3â—… 33. come before his presence b Which he will then afford us in a singular manner in his Son the Messiah in and by whom he will be visibly present with the Sons of men with thanksgiving and make a joyful noise unto him with psalms 3 For * Psal. â—…6 4. 135. 5. the LORD is a great God and a great King above * Psal. 86. 8. all gods c Above all that are accounted and called Gods Angels and Earthly Potentates and especially the false gods of the Heathens which upon Christs coming into the World were struck dumb and could no more deliver their Oracles as Platarch and other Heathens observed with admiration nor deceive the World but were forced to give place to the true God and to the knowledge and worship of him alone which was propagated among all Nations by the Gospel 4 †Heb. in 〈◊〉 In his hand d Under his Government are the deep places e Those parts which are far out of mens sight and reach and much more those that are at mens disposal of the earth ‖ Or the 〈◊〉 of the hills 〈◊〉 his the strength of the hills f The strongest or highest Mountains are under his feet and at his disposal The fence of the Verse is All the parts of the Earth whether high or low are subject to his power and providence and therefore it is not strange if all the Nations of the Earth be brought to the acknowledgment of him and if the Gentiles receive his Gospel is his also 5 †Heb. whos 's the sea is The sea is his and he made it and his hands formed the dry lands 6 O come let us worship and bow down let us kneel g By which expressions he teacheth that even in Gospel times God is to be glorified and worshipped as well with the members of our bodies as with the faculties of our Souls before the LORD our maker 7 For he is our God h In a peculiar manner and therefore it will be most unreasonable and abominable for us to forsake him when the Gentiles submit to his law and * Psal. â—…9 1â—… 80. 1. 10â—… 3. we are the people of his pasture i Whom he feedeth and keepeth in his own proper Pasture or in the land which he hath appropriated to himself and the sheep of his hand k Which are under his special care and conduct or government which is oft expressed by the hand as Numb 4. 28. and 31. 49. Judg. 9. 29. * Heb. 3. 7. 4. 7. to day l i. e. Forthwith or presently as this word is used Deut. 4. 4 8. and 27. 9. Ios. 22. 16 18 c. Or this day in this solemn day of grace or of the Gospel which the Psalmist speaks of as present according to the manner of the Prophets And this word though belonging to the following clause as appears from Heb. 3. 7. may seem to be thus placed to shew that it had some respect to the foregoing words also For the sence of the place may be this We Jews are or shall be the people of his pasture and the sheep of his hand God will still own us for his people this day i. e. in the days of the Messiah if this day or in that time we shall hear his voice Otherwise God will reject us and receive the Gentiles in our stead if ye will hear his voice m If you will hearken to his call and obey his further commands Which may be added as a necessary caution and admonition to the Israelites that they might understand and consider that Gods presence and favour was not absolutely necessarily and everlastingly fixed to them as they were very apt to believe but was suspended upon the condition of their continued obedience which if they violated they should be rejected and the Gentiles performing it should be received to his mercy And this clause may be connected either 1. with the former words as the condition of their interest in God as their God as was now said Or 2. with the following Verse If you are willing to hearken to Gods call delivered by his Son take the following counsel 8 Harden not your hearts n By wilful disobedience and obstinate unbelief rebelling against the light and resisting the Holy Ghost and his clear discoveries of the truth of the Gospel * Exod. 17. 2 7. Numb 14. 2â—… 20. 13. Deut. 6. 16. as in the †Heb. conâ—… tion provocation o As you did in that hold and wicked contest with God in the Wilderness Or As in Meribah which was the
from my presence 8 I will * 〈◊〉 21. 12. early y Speedily and without delay as soon as I arise in the Morning or as soon as I am seated in the Throne that so I may both prevent all that mischief which otherwise they might do and hinder the infection of others by their evil example and discourage and deter all my Subjects from the like practices Heb. In the mornings i. e. every Morning as the same phrase is used also Iob 7. 18. Psal. 73. 14. Isa. 33. 2. The Morning was the time allotted for the exercise of judgment See Ier. 21. 12. destroy all the wicked of the land that I may cut off all wicked doers from the city of the LORD z Either 1. from Ierusalem which though now in the hands of the Jebusites he looks upon by an eye of faith as if he had it in possession which he designed for the chief and Royal City of his Kingdom and for the seat of the Ark and worship of God And therefore this place above all others was to be purged and preserved from wickedness and wicked men Or 2. from the whole Nation or Commonwealth of Israel for David did intend and was obliged to reform not onely that one City but his whole Kingdom which also may come under the name of a City as being combined and united under one Government for which reason the name of City is given both to the whole Church of Christ as Isa. 26. 1. Heb. 12. 22. Revel 20. 9. and to the great Anti Church the Kingdom of mystical Babylon Revel 11. 8 13. and 17. 18 c. PSAL. CII A Prayer ‖ 〈◊〉 〈◊〉 of the afflicted when he is overwhelmed and poureth out his complaint before the LORD a This Psalm contains a form of Prayer and Expostulation with God composed for the use of all true Israelites in the name and behalf of their Mother the Church of Israel It seems to have been composed in the time of their Captivity and near the end of it v. 13 14. But as the literal Ierusalem was a type of the spiritual or of the Church of God and of Christ and the rebuilding of the former a type of the reviving and edification of the latter so the Psalmist looks through that mercy of the rebuilding of the City of Ierusalem and the Temple to the further progress and to the end and perfection of that work which was in the coming of the Messiah by whom it was to be compleated and by whom the Gentiles were to be brought to the knowledge and worship of the true God 1 HEar my prayer O LORD and let my cry come unto thee 2 Hide not thy face from me in the day when I am in trouble encline thine ear unto me in the day when I call answer me speedily 3 For my days are consumed ‖ Or as some 〈◊〉 into 〈◊〉 Psal. 37. 〈◊〉 like smoke b Which passeth away in obscurity and swiftly and irrecoverably Or into smoke as Wood or any combustible matter put into the fire wasteth away in smoke and ashes and my bones c The most strong and solid parts of my body which seemed safest from the fire are burnt as an hearth d Either as an Hearth is heated or burnt up by the Coals which are laid upon it or as the Hearth being so heated burns up that which is put upon it 4 My heart is smitten and withered like grass e Which is smitten and withered by the heat of the Sun either whilst it stands or after it is cut down so that I forget to eat my bread f Because my mind is wholly swallowed up with the contemplation of my own miseries 5 By reason of the voice of my groaning * 〈◊〉 19. 20. 〈◊〉 â—… 8. my bones cleave to my ‖ Or 〈◊〉 skin g My flesh being quite consumed with excessive sorrows 6 * 〈◊〉 30. 29. I am like a pelican h Or bittern as the same word is translated Isa. 34. 11. Zeph 2. 14. It is a solitary and mournful Bird as also the Owl here following is in the wilderness I am like an owl of the desert 7 I watch and am as a sparrow i Which hath lost its Mate and then is very sad and solitary as some report although that be uncertain and improbable But this Hebrew word doth not onely signifie a Sparrow but in general any Bird as Levit 14. 4. Deut. 14. 11. Dan. 4. 9 11 30. And so it may here design any one or more sort of Birds which used to sit alone watching and mourning upon house-tops alone upon the house-top 8 Mine enemies reproach me all the day and they that are mad against me are sworn against me k Or and being mad or enraged at or against me they sweat against me they swear they will do me yet more mischief or they swear by me they make use of my name and misery in their forms of swearing and imprecation as when they would express their malicious and mischievous intentions against another they swear that they will use him or make him as miserable as a Jew See the like expressions Numb 5 21. Isai. 61. 15. Ier. 29. 22. 9 For l So this Verse gives a reason either of his great sadness expressed v. 6 7. or why they swore by him in the sence last given Or Surely as this Particle is oft used Or Therefore because of those bitter reproaches last mentioned I have eaten ashes like bread m The sence is Dust and ashes are as constant and familiar to me as the eating of my Bread I cover my head with them I sit yea lye down and roll my self in them as Mourners oft did 2 Sam. 13. 19. Iob 2. 8 12. and 16. 15. Isai. 47. 1. Mich. 1. 10. by which means the ashes might easily be mingled with their meat as tears were with their drink in the next Clause and * Psal. 42. 3. 8â—… 80. 5. mingled my drink with weeping n He alludes to the custom of mingling their Wine with Water 10 Because of thine indignation and thy wrath o Because I do not onely conflict with men but with the Almighty God and with his anger for thou hast lifted me up and cast me down p As a man lifts up a person or thing as high as he can that he may cast it down to the ground with greater force Or he aggravates his present reproach and misery by the consideration of that great honour and happiness to which God had formerly advanced him as Iob did ch 29. 30. and the Church Lam. 1. 7. 11 * Psal. 109. 23. 144. 4. Eccl. 6. 12. My days q Our hopes and comforts and happiness days being oft put for happy days or an happy state as Psal. 37. 18. Lament 5. 21. as elsewhere they are put more generally for the events which happen in those days in
both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
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
womb is his reward o Not a reward of debt merited by good men but a reward of grace of which we read Rom. 4. 4. which God gives them graciously as Iacob acknowledgeth of his children Gen. 33. 5. And although God give children and other outward comforts to ungodly men in the way of common providence yet he gives them onely to his people as favours and in the way of promise and covenant 4 As arrows are in the hand of a mighty man p When they are shot out of a bow by a man of great strength against his enemy which are of great use and power both to offend the enemy and to defend himself so are children of the youth q Children begotten in youth as an husband or wife married in their youth are called an husband or wife of youth Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. and as a son begotten in old age is called a son of old age Gen. 37. 3. And these he prefers before other children in this point partly because such are commonly more strong and vigorous than others and partly because they live longest with their parents and to their comfort and support whereas children born in old age seldom come to any maturity of years before their parents death 5 Happy is the man that †Heb. hath filled his quiver with them hath his quiver full of them r Who hath a numerous issue which as it is a great blessing in it self so Solomons want of it made it more valuable in his eyes they shall not be ashamed s Such parents fear not the reproach of barrenness which was grievous especially among the Jews of which see Luke 1. 25. nor any other shame from their enemies but they ‖ Or shall subdâ—… as Psal. 18. 47. or destroy shall speak with the enemies in the gate t They shall couragiously plead their cause in Courts of Judicature which were in the gates Deut. 21. 19. 25. 7. not fearing to be crushed by the might of their adversaries as weak and helpless persons frequently are PSAL. CXXVIII A song of degrees This Psalm contains a description of the blessedness of good men 1 BLessed is every one that feareth the LORD that walketh in his ways 2 * Isai. 3. 10. For thou shalt eat the labour of thine hands a Thy labour shall not be vain and fruitless and the fruit of thy labours shall not be taken away from thee and possessed by others as God threatned to the disobedient Deut. 28. but enjoyed by thy self with comfort and satisfaction happy shalt thou be and it shall be well with thee b Both in this world and in the world to come as even the Chaldee Paraphrast explains these words 3 Thy wife shall be as a fruitful vine c Like the vine for fruitfulness or like that sort of vines known by this name for its eminent fruitfulness as some trees amongst us are for the same reason called the great bearers by the sides of thine house d Where the vines are commonly planted for support and other advantages Which being applied to the wife may signifie either 1. the wife's duty to abide at home Tit. 2. 5. as the harlot is deciphered by her gadding abroad Prov. 7. 11 12. or rather 2. the legitimateness of the children which are begotten at home by the husband and not abroad by strangers thy children like olive-plants e Numerous growing and flourishing good both for ornament and manifold uses as Olive-trees are round about thy table f Where they shall sit at meat with thee for thy comfort and safety 4 Behold that thus shall the man be blessed that feareth the LORD 5 The LORD shall bless thee out of Zion g From the Ark in Zion and with those spiritual and everlasting blessings which are to be had no where but in Zion and from the God who dwelleth in Zion and with all other mercies which thou shalt ask of God in Zion and thou shalt see the good of Jerusalem h The prosperity of that City to which thou belongest and which is the onely seat of Gods special presence and of his Worship whose felicity therefore is very delightful to every good man and upon whose peace the peace and safety of every member of it depends as every seaman is concerned in the safety of the ship in which he is all the days of thy life 6 Yea thou shalt see thy childrens children and * Psal. 125. 5. peace upon Israel i Not onely upon Ierusalem and the parts adjacent but upon all the Tribes and people of Israel PSAL. CXXIX A song of degrees This Psalm contains a joyful and thankful remembrance of the Churches former and manifold calamities from barbarous enemies and of Gods wonderful mercy in delivering them out of their hands 1 ‖ Or much MAny a time have they a Mine enemies or oppressors which is easily understood both from the nature of the thing and from v. 3. where they are expressed under the name of plowers afflicted me from my youth b From the time that I was a people when I was in Egypt and came out of it which is called the time of Israels youth Ier. 2. 2. Ezek. 23. 3. may * Psal. 124. 1. Israel now say 2 Many a time have they afflicted me from my youth yet they have not prevailed against me 3 The plowers plowed upon my back c They have not onely thrown me down and trod me under foot but have cruelly tormented me wounded and mangled me and had no more pity upon me than the plowman hath upon the earth which he cuts up at his pleasure He saith upon my back either because they did literally scourge the Captives upon their backs with such cords as are mentioned v. 4. although we do not read that the Israelitish Captives were thus used by any of their enemies or by way of allusion to that usage which made a sort of furrows in their backs upon which they used to lay on their strokes they made long their furrows d They oft repeated their injuries and prolonged my torments 4 The LORD is righteous e Faithful or merciful as that word is frequently used he hath cut asunder the * Psal. 140. 5. cords f Wherewith the plow was drawn by which means they were stopped in their course So he persists in the same Metaphor of a plough By these cords he understands all their plots and endeavours of the wicked 5 Let them all be confounded and turned back g Forced to retreat with shame and disappointment that hate Zion 6 Let them be as the grass upon the house-tops h Which there were flat and therefore more capable of grass or green corn growing between the stones than ours are which withereth afore it groweth up i Which having no deep root never comes to maturity
inspired by God the Excellency and Usefulness of the Matter the sacred and sublime Majesty of the stile and the singular efficacy of it upon the Hearts of sober and serious Persons who read it with due preparation and those other Characters which are commonly known and therefore it is needless here to enumerate 2. The form of this Book is dramatical wherein several parts or parcels of it are uttered by or in the Name of several persons which are chiefly Four the Bridegroom and the Bride and the Friends or Companions of the one and of the other Nor is it declared what or when each of them speak but that is secretly couched and is left to the observation of the prudent Reader as is usual in Writings of this Nature 3. The design of the Book in general is to describe the passionate Loves and happy Marriage of two persons and their mutual Satisfaction therein and the blessed Fruits and Effects thereof But then it is not to be understood carnally concerning Solomon and Pharaoh's Daughter as some have fancied although the occasion of this Love and Marriage may be taken from that or rather he makes an allusion to that but spiritually concerning God or Christ and his Church and People This is sufficiently evident from the descriptions of this Bridegroom and Bride which are such as could not with any decency be used or meant concerning Solomon and Pharaoh's Daughter as when he is brought in like a Country Shepherd Ch. 1. 7. and is called his Brides Brother Ch. 5. 2. and when he gives such high and excessive Commendations to himself as we shall see and when she is made the keeper of Vineyards and of Sheep Ch. 1. 6 8. and is said to be smitten and abused by the Watchmen Ch. 5. 7. and to be terrible as an Army Ch. 6. 4. and to be like Pharaoh's Horses and to have an Head like Carmel a Nose like a Tower Eyes like Fishpools Teeth like a flock of Sheep c. Ch. 7. 4 5. And there are many such like Expressions and Descriptions which being applied to them are absurd and monstrous Hence it follows that this Book is to be understood mystically or Allegorically concerning that spiritual Love and Marriage which is between God or Christ and his Church or every believing Soul And this will be more than probable to any man who shall consider the following particulars 1. That the Scriptures both of the Old and New Testament are full of mystical and Allegorical passages which being known and confessed it is needless to prove 2. That the Doctrine of Christ or the Messias and of his being the Head and Husband and Saviour of Gods Church or People was well known at least to the Prophets and the wise and pious Israelites in the time of the Old Testament whereof we have many manifest and unquestionable evidences not only in the New Testament but in the Writings of Moses in the Books of Psalms and Proverbs and in the Prophets as hath been noted in part and will God assisting be further observed in the proper places 3. That God compares himself to a Bridegroom and his Church to a Bride Isa. 62. 5. and calls and owns himself the Husband of his People Isa. 54. 5. Hos. 2. 16 19 20. In which places by comparing these with many other Texts of Scripture by God or the Lord is meant Christ the second Person in the Godhead who then was to come down and since did come from Heaven to Earth for the consummation of that eternal project of Marriage between God and his People Which also is fully confirmed by the writings of the New Testament which were designed for the Explication of the Old in which Christ is expresly declared to be the Bridegroom or Husband of his Church as Mat. 9. 15. 22. 2. John 3. 29. 2 Cor. 11. 2. Eph. 5. 23. Rev. 19. 7. 21. 2. 22. 17. 4. That the 45th Psalm which is a kind of abridgment of this Book although it had its rise from or alludes to the Marriage between Solomon and Pharaoh's Daughter was written concerning the Messias as all Interpreters both Christian and Iewish agree and concerning the mystical Marriage between Christ and his Church of which see my notes upon that Psalm From these considerations and many others which might be suggested and which will offer themselves to our thoughts from several passages of it it is sufficiently manifest that the main scope and business of this book is to describe the mutual Love Union and Communion which is between Christ and his Church in the various conditions to which it is liable in this World as in the state of Weakness and Desertion and Persecution from foolish Shepherds and the like Chap. 1. 6 7. and 3. 1 2 3 4. and 5. 2 7 c. Moreover it is to be considered that Solomon doth here vary his Speech sometimes speaking of the Church in general as one Person or Body and sometimes of the particular Members of it or of several Believers both of such as really and sincerely are so or such as profess to be so and of their various dispositions and conditions And hence comes the difference of Persons here mentioned the Mother or Spouse and the Children or Daughters of Jerusalem Sixty Queens and Eighty Concubines some that are Strangers to the Bridegroom and some that are well acquainted with him c. These things being premised will give great light to the several passages of this Book CHAP. I. 1 THe song of songs a The most excellent of all Songs whether composed by profane or sacred Authors by Solomon or by any other So this Hebrew Phrase is understood in other cases as the holy of holies signifies the most holy and the highest King is called King of Kings there are multitudes of such instances as hath been oft observed And so this might well be called whether you consider the Author of it who was a great Prince and the wisest of all mortal Men the two Adams only excepted or the Subject of it which is not Solomon but a greater than Solomon even Christ and his Marriage with the Church as hath been noted or the Matter of it which is most lofty and mysterious containing in it the greatest and noblest of all the mysteries contained either in the Old or the New Testament most pious and pathetical breathing forth the hottest flames of Love between Christ and his People most sweet and comfortable and useful to all that read it with serious and christian Eves Nor is it the worse because prophane and wanton Wits abuse it and endeavour to fasten their absurd and filthy senses upon some passages in it The truth is this Book requires a sober and pious not a lascivious and foolish Reader for which reason some of the ancient Hebrews advised young men to forbear the reading of it till they were Thirty years old which is Solomons b Which was composed by
was beautiful both for its scituation Ps. 48. 2. and for its goodly buildings especially the Temple See Lam. 2. 15. terrible l Either 1. To strangers whom by her grave and Majestick looks and carriage she affrights from rude or bold attempts whereas some Women invite others to familiarity with them by their loose and wanton carriage Or 2. To her Enemies whom God will certainly destroy as an army with banners 5 Turn away thine eyes from me m For I can scarce bear the Lustre of them It is a poetical and amatorious Expression signifying how beautiful the Church was in Christs Eyes and how passionately he loved her for ‖ Or they have pâ—…ssed me up they have overcome me thy hair is as a flock of goats that appear from Gilead n This clause and the whole following verse are repeated from Ch. 4. 1 2. And this repetition is not vain nor absurd but very agreeable to the nature of a Pastoral and Song of Love as being an effect and testimony of vehement Affection and besides it confirms what was said before and sheweth that the Churches miscarriage and Christs desertion of her upon it had not made him change his Opinion of her or Affection to her 6 Thy teeth are as a flock of sheep which go up from the washing whereof every one beareth twins and there is not one barren among them 7 As a piece of a pomgranate are thy temples within thy locks o This also is repeated from Ch. 4. 3. 8. There are threescore queens and fourscore Concubines p A certain number for an uncertain The sense seems to be this There are many beautiful Queens and Concubines in the World in the Courts of Princes and particularly in Solomons Court but none of them is to be compared with my Spouse and my heart is set upon none of them but only upon my Spouse as the following verse declareth Or the Queens and Concubines may note the particular Congregations which are called by Christs name and the Virgins may signifie the particular Believers or Professors all which do make up one Catholick Church as it follows Compare the notes on Psal. 45. 10 14 15. and virgins q Either 1. Which wait upon the Queens and Concubines Or 2. Which were reserved as a Nursery out of which Queens and Concubines were to be taken without number 9 My dove my undefiled is but one r The only beloved of my Soul my only Spouse in comparison of whom I despise all others she is the only one of her mother s Of Ierusalem above which is the Mother of us all Gal. 4. 26. Or if this seem to confound the Mother Daughter the words may be thus rendred she is as the only one of her mother i. e. she is as dear pretious to me as onely Children use to be to their Parents and especially to their Mothers So there is only a defect of the note of similitude which is frequently understood as hath been formerly noted and proved by undeniable instances she is the choice one of her that bare her the daughters t Called Virgins v. 8. saw her and blessed her yea the queen and the concubines and they praised her u As more beautiful and worthy than themselves which was so evident that they were forced to confess it 10 Who is she x These are the words either 1. Of the Bridegroom Or 2. Of the Queens and Concubines last mentioned as praising of her And they are either words of enquiry or rather of Admiration and commendation who i. e. what manner of person is this how excellent and glorious And so this pronoun who is understood Psal. 24. 8. Mark 4. 41. compared with Mat. 8. 27. that looketh forth as the morning y As the morning light which coming after the darkness of the night is very pleasant and amiable which also suddenly spreadeth it self from the East to the West fair as the moon z To wit when it is full and walking in brightness as the Phrase is Iob 31. 26. But withal he seems to intimate that the Church like the Moon may have her Eclipses and be in darkness for a time clear as the sun a Without any such spots or dark specks as are iâ—… the Moon Which is to be understood in the same sense that she is said to be without spot or wrinkle or blâ—…mish Eph. 5. 27. which she is partly by Gods gracious acceptation of her as such in Christ and through his Righteousness and partly because she shall be such in the future Life and terrible as an army with banners b See above v. 4. 11 I went down c To wit when I went away from thee So this is an account of the reason of his former departure from her Or I am come down to visit thee my garden Cant. 4. 12. Either way these are the words of the Bridegroom into the garden of ‖ Or almonds nuts d In which Nuts and other fruits are planted By Nuts may be meant either 1. Ordinary Nuts and so this is supposed to intimate the mean and contemptible condition of the Church in her outward Estate and that her sweetness is all inward and spiritual Or 2. Aromatical Nuts to wit Nutmegs and so this notes how acceptable the Church and her Productions are to Christ. to see the fruits of the valley e Which being low and well watered is most fruitful and * Ch. 7. 12. to see whether the vine flourished and the pomgranats budded f What beginnings or appearances there were of good fruits or works among Believers whether their Practices answered their Professions 12 †Heb. I knew not Or ever I was aware g I was surprized with a sudden and vehement desire of enjoying my Spouse which is to be understood figuratively and so as to agree with the Majesty and Omnisciency of Christ. my soul ‖ Or set me on the chariots of my willing people made me h I made my self which may signifie Christs activity in stirring up his Affections to the Church or I was made for the active Phrase is oft understood passively and the Soul is commonly put for the Person like the chariots of Ammi-nadib i Eager in my desire and swift in my motion towards the Church Amminadib is supposed to be some eminent Charioteer then well known and famous for his speed in driving Charets But this clause with the former is otherwise rendred both in the margent and by others and that very agreeably to the Hebrew words my soul set me on the chariots of my willing or as others noble or princely people i. e. which mine and the Brides friends had prepared to bring me to the Bride with more expedition into which I ascended with all my Soul as longing to come to my Bride 13 Return k Christ recalls his Spouse who as when Christ
emphatical to shew that Christ had a more eminent and special title to his Vineyard the Church than Solomon had to his Vineyard because it was purchased not by his Money but by his Blood and because it was his not only for the short time of this present Life as Solomons was but to all eternity is before me o Is under my own Eye and Care and is not wholly committed to the Care and Management of others as Solomons was I the Lord do keep it night and day as we read Isa. 27. 3. I am with it to the end of the world Mat. 28. 20. thou O Solomon must have a thousand p These are the Churches return to Christ who is here called Solomon as he was ch 3. 9 11. as elsewhere he is called David Dost thou O Christ keep thine own Vineyard which Solomon did not Then surely it is meet that thou shouldst receive and thou shalt receive as large a Revennue from thy Vineyard as he did from his and those that keep the fruit thereof two hundred q. p Though the chief Revennue belongeth and is justly given to thee yet thy Ministers who serve thee in thy Vineyard shall have and are allowed by thee to receive some encouragement for their service See 1 Cor. 9. 7. 13 Thou that dwellest r The Hebrew word is of the feminine gender which plainly sheweth that Christ speaks here to his Spouse being about to depart from her for a season as the next verse sheweth in the gardens s Not in the Wilderness of the World for Believers are chosen or called out of the World Joh. 15. 19. but in the Church the Garden of God which God hath fenced and appropriated to himself He saith Gardens because of the many particular Congregations into which the Church is divided the companions t The friends of the Bride and Bridegrom hearken to thy voice u Diligently observe all thy words and carriages towards me and all the transactions between thee and me * Ch. 2. 14. cause me to hear it x When I am gone from thee let me hear thy Prayers and praises and the preaching of my Gospel to the World 14 †Heb. flee away * Rev. 22. 17 20. Make haste my beloved and be thou like to a roe or to a young hart upon the mountains of spices y Seeing we must part for a time make haste O my beloved Bridegroom and speedily finish the work which thou hast to do in the World that so thou maist take me to thy self that I may live in thine everlasting embraces The words of this verse are borrowed from ch 2. 17. where they are explained ISAIAH The ARGUMENT THE Teachers of the ancient Church were of two sorts 1. Ordinary the Priests and Levites Extraordinary the Prophets These were immediately called by God and inspired as with other singular Gifts and Graces so particularly with a supernatural knowledge of Divine Mysteries and of future things and invested by God with an Authority Superior not onely to the ordinary Teachers of the Church but in some sort even to the Civil Powers of the Nation These holy Prophets whose writings are contained in the sacred Scripture are sixteen Of these Isaiah is first in place and as may seem probable in time also But undoubtedly he was contemporary with Hosea whom others suppose to have been before him Compare Isa. 1. 1. with Hosea 1. 1. The Jews tell us that he was of the Blood Royal of Judah which is uncertain But undoubtedly he was the Prince of all the Prophets whether we consider the great extent and variety of his Prophesies the excellency and sublimity of those Mysteries which were revealed to him and by him the Majesty and Elegancy of his style or the incomparable liveliness and power of his Sermons He doth so evidently and fully describe the Person and Offices and sufferings and Kingdom of Christ that some of the Ancients called him the fifth Evangelist And it is observed that there are more Testimonies and Quotations in the New Testament taken out of Isaiah than out of all the other Prophets CHAP. I. THE Vision a Or The Visions the word being here collectively used as it is ch 22. 1. 1 Sam. 3. 1. The sense is This is the Book of the Visions or Prophecies As Prophets were called Seers 1 Sam. 9. 9. so Prophecies are called Visions because they were as clearly and certainly represented to the Prophets minds as bodily Objects are to mens eyes of Isaiah the Son of Amoz b Either the Brother of Amaziah King of Iudah as the Hebrew Writers fancy Or rather some other person then well known which he saw c i. e. Foresaw and foretold But he speaks after the manner of the Prophets of things to come as if they were either past or present concerning Judah and Jerusalem d Principally but not exclusively For he prophecieth also concerning Egypt and Babylon and divers other Countries which yet he doth with respect to Iudah in the days of Uzziah Jotham Ahaz and Hezekiah e In the time of their Reign Whence it may be gathered that Isaiah exercised his Prophetical Office above fifty years together See 2 Kings 15 and 16. Kings of Judah 2 * Deâ—…t 3â—… 1. Iâ—…r â—… 12. 22. 29. 〈◊〉 36. 4. Hear O Heavens and give ear O Earth f He directeth his speech to these senseless Creatures that thereby he might more awaken and affect the Israelites whom he hereby proclaimeth to be so dull and stupid that they were past hearing and therefore he gives them over as desperate and calleth in the whole Creation of God to bear witness against them for the Lord hath spoken g This is his Plea against them of the equity whereof he is willing that all the Creatures should be Judges I have nourished and brought up Children h I first made them a People and until this time I have sustained and blessed them above all other Nations and they have rebelled against me 3 * Iâ—…r 8. 7. The Ox knoweth his Owner and the Ass his Masters Crib i The most stupid bruit beasts acknowledge and obey their Lord and Benefactor as experience sheweth but Israel doth not know k To wit me their Owner and Master which is easily and necessarily understood out of the former Clause Knowing is here taken practically as it is usually in Scripture and includes reverence and obedience my People doth not consider 4 Ah l This Particle implies both his wonder and anger and grief and shame that they were such sinful Nation a People †Heb. of heaviness laden with iniquity m Heb. Of heaviness of iniquity i. e. of heavy or great sins for heavy is commonly put for great or grievous as Isa. 21. 15. and 30. 27. Laden not with the sense of sin as Mat. 11. 28. but with the guilt and bondage
this side beyond Jordan h Or on this side Iordan for this Preposition is used both ways and this Land might be said to be either beyond or on this side Iordan in divers respects in Galilee ‖ Or populous of the nations i Or Galilee of the Gentiles to wit the Upper Galilee so called because it bordered upon the Gentiles But this last Clause and the two foregoing Clauses are otherwise rendred and interpreted by divers I earned men as a Prophecy concerning the Light of the Gospel that should shine in those Parts As at the first time to wit in the former Ages of the Israelitish Church and Commonwealth he made the land of Zebulun and the land of Nephtali vile or contemptible as he might be said to have done partly by putting those People at so great a distance from his Sanctuary partly by exposing them to some Calamities which other Tribes escaped and partly by denying them those Honours and Privileges which he afforded to other Tribes of which see Ioh. 7. 52. Out of Galilee arisâ—…th no Prophet and Ioh. 1. 46. Can any good thing come out of Nazareth which was an eminent City of Galilee so in the latter or last time to wit in the days of the Messiah or of the Gospel which are frequently so called in the Scriptures both of the Old and New Testament he made it i. e. he will make it for the Prophet speaks of things to come as past as he doth most commonly in this Prophecy glorious to wit by Christs first preaching the Gospel in those Parts in or towards the way of the sea to wit of Galilee or Genesareth beyond or on this side Iordan in Galilee of the Gentiles Which Interpretation I thought fit to propose as deserving farther Consideration 2 * Mat. 4. 16. Eph. 5. 14. The people that walked l In Mat. 4. 16. it is sate It notes not their gesture but their State or Condition they lived or abode Onely walking in darkness is more perillous than sitting in darkness m The Expression is general and so may well comprehend both the Darkness of Calamity and the Darkness of Ignorance and Idolatry and Prophaneness in which those Parts were eminently involved by reason of their great distance from God's Sanctuary and by their frequent Converse with the Gentiles who bordered upon them and of which this place is expounded Mat. 4. have seen n i. e. Shall see at the coming of the Messiah a great light they that dwell in the land of the shadow of death o Which notes both extreme and dangerous or deadly Darkness upon them hath the light shined k The People of God Israel and Iudah and especially those of them mentioned in the foregoing Verse 3 Thou hast multiplied the nation p Thou hast made good thy Promise to Abraham concerning the Multiplication of his Seed Gen. 15. 5. 22. 17. by adding his Spiritual Seed unto the Carnal by gathering in the Gentiles to the Jews and making them both one People in Christ Ioh. 10. 16. Eph. 2. 14. c. For in Scripture-account the Believing Centiles are the Seed of Abraham as well as the Jews of which see Gal. 3. 7 8 9. Or thou hâ—…st magnified the nation honoured them with peculiar Privileges above all other Nations and especially with this transcendent Privilege that the Messiah and Saviour of the World should be born of them and live among them of which he speaks more fully v. 6 7. and ‖ Or to him not increased the joy q Or yet rot â—…ncreased their joy Which might very truly and fitly be said of the Jewish Nation upon this occasion partly because they did not rejoyce in the Conversion of the Gentiles as they should have done but murmured and grieved and stumbled at it and partly because through their perverseness and unbelief that would be unto them an occasion of their utter ruine the Conversion of the Gentiles being attended with the Rejection of the Jews But because this Translation seems not to agree with the following Words which ascribe great Joy to them some render the Words otherwise either thus and wilt thou not encrease their joy To which Question the next Words give an affirmative Answer So the Hebrew Particle lo is put interrogatively for halo as it is in many other places which I have formerly observed Or thus and hast increased to it or him or them to that Nation their joy For though the Hebrew lo be written like an Adverb yet it may be read like a Pronoun as it is both by Jewish and Christian Interpreters acknowledged to be in many places of which see more in my Latin Synopsis they joy before thee r In thy Presence and in the Place of thy Worship not with a Carnal and Worldly but with a Spiritual and Religious Joy giving thee the Praise and Glory of all thy Favours afforded to them according to the joy in harvest s When men receive with great joy that for which they have laboured much and long waited See Psal. 125. 5 6. and as men rejoyce when they divide the spoile t When after a bloody Fight and a glorious Victory they come to take the Spoil 4 ‖ Or when thou breakest For thou hast broken u This notes the Matter and Occasion of the foregoing Joy the yoke of his burden x His burdensom and heavy yoke as the throne of holiness is put for the holy throne Psal. 47 8. and the staff of his shoulder y Either the Staff wherewith his Shoulders were smitten or the Staff or Staves by which he was forced to carry Burdens upon his Shoulders the rod z Wherewith he beat him Or the scepter the Power and Tyranny which he exercised over him of his oppressour a Of all his Oppressors but especially of Sin and of the Devil as in the day of * Jud. 7. 22. Chap. 10. 26. Midian b When God destroyed the Midianites in so admirable a manner and by such unlikely and contemptible Means by Three hundred men and they not fighting but onely holding Lamps in their Hands and sounding their Trumpets Which was an eminent Type of Christ's conquering the Devil and all his Enemies by dying upon the Cross and by the Preaching of a few unlearned and despicable Persons c. 5 ‖ Or when the whole battel of the warriour was c. For every battel of the warriour is with confused noise c With the triumphant Exclamations of the Conqueror and the bitter Lamentations of the Conquered and the differing Cries of the same Persons sometimes conquering and sometimes conquered and garments rolled in blood d With great difficulty and slaughter ‖ Or and it was c. but this shall be with burning and †Heb. meat fewel of fire e But this Victory which God's People shall have over all their Enemies shall
be more easie to them and more terrible to their Adversaries whom God will suddenly and utterly consume as it were by Fire 6 For f Having spoken of the glorious Light and Joy and Victory of God's People he now proceeds to shew the Ground of it and by what Person these things are procured unto us g Unto us Iews of whom Christ was born and to whom he was primarily sent Mat. 15. 24. for our use and benefit a child h The Messiah by the consent of Interpreters not onely Christian but Jewish For so the ancient Hebrew Doctors understood the Place and particularly the Chaldee Paraphrast although the later Iews out of opposition to Christ wrest it to Hezekiah Which extravagant Conceit as it hath no foundation at all in this or any other Text of Scripture and therefore may be rejected without any further Reason so it is fully confuted by the following Titles which are such as cannot without Blasphemy and Nonsence be ascribed to Hezekiah nor indeed to any meer mortal Man as we shall see But all the following Particulars do so truly and exactly agree to Christ that they cannot without great violence be alienated from him or ascribed to any other is born i For shall be born as the Prophets generally speak unto us a * Joh. 3. 16. son k So he determines the Sex of the Child Or the son to wit of the Virgin of whom I spake before ch 7. 14. is given l Is freely and graciously given to us by God Other Children also are said to be given by God Gen. 30. 6. 48. 9 but this in a peculiar manner and therefore he is called the gift of God Ioh. 4. 10. and the government m To wit of Israel or of God's People to whom he is given shall be upon his shoulder n i. e. Upon him or in his hands He mentions shoulders because great Burdens are commonly laid upon mens Shoulders and as all Government if it be rightly managed so this especially is a very heavy Burden requiring extraordinary Care and Diligence and Self-denial Possibly here may be also an Allusion to the ancient Custom of carrying the Ensigns of Government before the Magistrate upon the Shoulders of their Officers or to the Cross of Christ which was laid upon his Shoulders Ioh. 19. 17. which also was the way to his Kingdom or Government Luk. 24. 26. and his name shall be called o Either 1. he shall be called for names are oft put for Persons as Act. 1. 15. Revel 3. 4. 11. 13. or 2 his Name shall be for to be called in Scripture is oft put for to be as I have noted before on ch 1. 26. and oft elsewhere But this is not to be taken for a Description of his Proper Name by which he should be commonly called but of his glorious Nature and Qualities See my Notes on Isa. 7. 14. Wonderful Counseller p These Words may be taken either 1. severally as they are in our Translation and by many others This the Iews apply to Hezekiah who as they say is called Wonderful because of the Miracle which God wrought for him 2 Kings 20. 2. c. and Counsellor because he took counsel with his Princes about God's Worship and the Defence of the City 2 Chron. 29. 4. c. and gave good Counsel to others Which ridiculous Account is sufficient to overthrow that Exposition But they agree most eminently to the Lord Christ who is truly Wonderful in his Person and Natures and Words and Works being made up of Wonders in whom there was nothing which was not Wonderful who also may well be called Counsellor because he knew the whole Counsel of God and so far as it was necessary revealed it to us and is the Great Counsellor of his Church and People in all their Doubts and Difficulties Or 2. jointly Wonderful Counsellor Which may seem best to agree both with the following Titles each of which is made up of two Words and with Isa. 28. 29. where God is called Wonderful in counsel and makes the Title more full and emphatical To call Christ simply a Counsellor may seem too mean a Character being common to many others with him But to say he is a Wonderful Counsellor is a singular Commendation And so Christ is because he hath been the Counsellor of his Church in all Ages and the Author and Giver of all those excellent Counsels delivered not onely by the Apostles but also by the Prophets as is evident from 1 Pet. 1. 10 11. and hath gathered and enlarged and preserved his Church by admirable Counsels and Methods of his Providence and in a word hath in him all the treasures of Wisdom and Knowledge Col. 2. 3. The mighty God q This Title can agree to no man but Christ who was God as well as Man to whom the Title of God or Iehovah is given both in the Old and New Testament as Ier. 23. 6. Ioh. 1. 1. Rom. 9. 5. and in many other Places And it is a most true Observation That this Hebrew Word El is never used in the Singular Number of any Creature but onely of the Almighty God as is evident by perusing all the Texts where this Word is used And although the Title of Elohim which is of the Plural Number be twice or thrice given to some Men yet there is constantly added some diminishing Expression to it as when they are said to be afraid Iob 41. 25. and to die Psal. 49. 10. whereas here he adds the Epithet of Mighty which is ascribed to the Great God Deut. 10. 17. and elsewhere The everlasting Father r Heb. the Father of eternity Having called him a Child and a Son in respect of his Humane Nature lest this should be misinterpreted to his disparagement he adds that he is a Father also even the God and Father of all things the Work of Creation being common and commonly ascribed to each of the Persons of the Blessed Trinity the Maker and Upholder of all Creatures as he is said to be Ioh. 1. 3. Heb. 1. 3. and the Father of all Believers who are called his children Heb. 2. 13. and the Father of eternity either 1. the first Author such Persons being called Fathers as Gen. 4. 20. and elsewhere of eternal salvation as he is called Heb. 5. 9. or 2. as we render it the everlasting Father who though as Man he was then unborn yet was and is from everlasting to everlasting They who apply this to Hezekiah render it the Father of an age and expound this of his long Life and numerous Posterity Which I the rather mention to shew what absurd Shifts they are forced to use who interpret this Text of any other but Christ. For he did not live very long nor had he that we read of more than one Son Manasseh And if both these things had been true of him they were more eminently true of
thereof that ‖ Or did not let his prisoners loose homeward opened not the house of his prisoners * Whereby he signifies both his irresistible Power and his continued Cruelty He neither was willing to give them any Liberty or Ease nor could any force him to do it 18 All the kings of the nations even all of them i Other Kings most commonly do as the Word all is frequently used lie in glory every one in his own house k Are buried in their own Sepulchres having stately Monuments erected to their Honour and Memory 19 But thou art cast out of thy grave l Or cast from thy grave or burying-place Which very probably hapned to Belshazzar who was slain in the Night Dan. 5. 30. when his People had neither opportunity nor heart to bestow an honourable Interment upon him and the Conquerours would not suffer them to do it like an abominable branch m Like an useless and rotten Twig of a Tree which he that pruneth the Trees cutteth off and casteth away with abhorrency and suffers to lie rotting more and more upon the Ground Or like a degenerate Plant of a noble Vine which is abominable and as the raiment n Which being cut and mangled and besmeared with Mire and defiled with Blood was cast away with contempt and abominated as an unclean thing as it was in divers respects in that Age and State of the Church of those that are slain thrust through with a sword that go down to the stones of the pit o Which Persons being slain they together with their Garments are cast into some Pit He saith to the stones of the pit either because such Bodies are commonly thrown into the next Pits and Pits were frequently made by digging Stones out of their Quarries or because there usually are a great number of Stones in the bottoms of Pits either naturally or being cast in thither upon divers occasions and when dead Bodies are cast in thither men use to throw an heap of Stones upon them as a carcase trodden under feet p Neglected like such a Carcass Or this might literally happen to Belshazzar's dead Body through Military Fury and Contempt or from other Causes 20 Thou shalt not be joyned with them q Not in place for so the Kings of several Nations did not use to be joyned in the same Sepulchre but in Condition not be buried as they are in burial because thou hast destroyed thy land and slain thy people r Thou hast exercised great Tyranny and Cruelty not onely to thine Enemies but even to thine own Subjects Which it is more than probable Belshazzar did and it is certain that his Parents and Predecessors had done whose Sins contributed together with his to bring down God's Judgments upon that Empire * Iob. 18. 19. Psal. 21 10. 37. 28. 109. 13. the seed of evil doers s Such as Belshazzar was being descended from that Nebuchadnezzar who had made such horrid Slaughters and Devastations in the World meerly to gratifie his own unsatiable Lusts and who had been so impious towards God and his Temple and so bloody towards his Church and People shall never be renowned t Or shall not be renowned for ever Although I have long born with thee and thy Family and suffered them to get a great Name in the World yet I will now put a period to the Renown of thy Family and Empire 21 Prepare slaughter for his children u O ye Medes and Persians cut off all the Branches of the Royal Family of Babylon * Exod. 20. 5. Mat. 2â—… â—…5 for the iniquity of their fathers x In the Guilt whereof the Children are justly involved partly because of that Community of Nature and Interest which is between Parents and Children which makes them for the most part bear a share with them as in their Rewards and Advantages so also in their Punishments and Miseries and partly because they justified their Sins by their Impenitency and Imitation of their wicked Example that they do not rise y i. e. Not recover their former Splendour and Power nor possess the land nor fill the face of the world with cities z Erected by them either as Instruments of Tyranny to keep the Country round about them in Slavery or as Monuments of their Power and Riches as Babylon was Dan. 4. 30. 22 For I will rise up against them saith the LORD of hosts and cut off from Babylon the name and remnant a The Remembrance of those that are dead and the Persons of those who yet survive and son and nephew saith the LORD 23 * Ch. 34. 11. Zeph. 2. 14. I will also make it a possession for the bittern b A great Water-fowl which thrusting its Bill into some broken Reed or other hollow thing makes a great noise which also delights in solitary places as also in Waterish Grounds such as those were about Babylon Others render the Word Hedg-hog or Porâ—…upine But this being not considerable in it self nor at all necessary for the clearing of the Text I shall not trouble the English Reader with any Discourse about it And the Learned may consult my Latin Synopsis and pools of water c The Ground about Babylon was of it self very moist and waterish because of the great River Euphrates running by it which was kept from overflowing the Country with great Charge and Labour which being neglected as it must needs be when the City was destroyed and dispeopled it was easily turned into Pools of Water and I will sweep it with the besom of destruction saith the Lord of hosts 24 The LORD of hosts hath sworn saying Surely as I have thought so shall it come pass and as I have purposed so shall it stand d I will not repent of this Threatning as I did of that against Nineveh Ionah 3. 4 10. And this solemn Oath is added to confirm the Faith of God's People because otherwise the Destruction of this vast and mighty Empire might seem incredible But it is to be diligently observed that this Verse doth not onely concern this present Prophecy of Babylon's Destruction by the Medes and Persians but is also to be extended unto the foregoing Prophecy concerning the Overthrow of Sennacherib and the Assyrian Host ch 10. as appears by the next Verse where the sum of that Prophecy is repeated Nor is this any Digression but very pertinent to the main Design and Business of this Chapter inasmuch as the Overthrow of that great Assyrian Host and of the Deliverance of God's People at that time was a Pledge of the certain Accomplishment of that future Destruction of the City and Empire of Babylon and of their Deliverance out of that Captivity 25 * Nah. 1. 11 12 13. That I will break the Assyrian e Sennacherih and his Assyrian Army in my land f In 〈◊〉 which is my Land
certainty of these Judgments and partly to awaken and affect the stupid Israelites who greatly needed it 20 The earth c The People of the Earth shall * Chap. 19. 14. reel to and fro like a drunkard d Shall be sorely perplexed and distressed not knowing whither to go nor what to do and shall be removed like a cottage e Or like a lodge in a Garden of which this Word is used Isa. 1. 8. which is soon taken down and set up in another place as occasion requires Or as others render it like a tent which is easily and commonly carried from place to place and the transgression thereof shall be heavy upon it f Those Sins which they formerly esteemed light and pleasant shall now be most burdensom and grievous to them because of the dreadful punishments which shall follow them and it shall fall and not rise again 21 And it shall come to pass in that day g Either when God shall punish the Apostatical Jews or about or after that time or in a time known to God for this Phrase is oft used indefinitely and without any respect to the time designed in the foregoing passages that the LORD shall †Heb. visit upon punish the host of the high ones that are on high h The proud and potent Enemies of God and of his People who possess the High-places of the Earth and the kings of the earth i Either 1. the great Monarchs of the World who now scorn and trample upon God's People or 2. the Princes and Rulers of Israel or Iudah for the Name of king is frequently given in Scripture unto mean and inferiour Rulers as Iudg. 1. 7. 1 Kings 20. 1 12. Psal. 119. 46. and elsewhere upon the earth 22 And they shall be gathered together k By God's special Providence in order to their punishment as the following Words shew And thus the unbelieving Iews were generally gathered together at Ierusalem to their Solemn Feast when Titus came and besieged and after some time took and destroyed them Which was a very remarkable Hand of God as 〈◊〉 and other Historians observed And I know nothing to the contrary but this very thing may be meant in this place it being confessed that divers Passages of this Chapter concern the times of the Messiah †Heb. with the gathering of prisoners as prisoners are gathered in the ‖ Or dungeon pit and shall be shut up in the prison l As Malefactors which are taken in several Places are usually brought to one common Prison where they are reserved in order to their Trial and Punishment and after many days shall they be ‖ Or found wanting visited m Either 1. in Judgment as visiting is oft used So the sence is After they have been punished with long Imprisonment and tormented with Expectation and Fear they shall be 〈◊〉 forth to receive coâ—…ign Punishment Or rather 2. 〈◊〉 Mercy And so the sence may be either 1. After the Jews shall have suffered many and grievous things from the Assyrians Chaldeans Persians and others at last their Messiah and Deliverer shall come into the World c. Or 2. After the Unbelieving and Apostate Jews shall have been shut up in Unbelief and in great Tribulations for many Ages together they shall be convinced of their Sin in crucifying their Messiah and brought home to God and Christ by true Repentance 23 Then the * Chap. 13. 10. Ezek. 32. 7. Joel 2. 31. 3. 15. moon shall be confounded and the sun ashamed n The sun and moon are here considered either 1. as they were abused to Idolatry for these two were most eminent Idols and most generally worshipped especially in those Eastern Countries Deut. 4. 19. 17. 3. Iob 31. 26. c. and so may be put for all Idols which were confounded by Christ at his coming as was foretold in Scripture and verified by the Testimony of Ancient yea even of Heathen Historians Or 2. as they were the most eminent and glorious Lights of the World and were oft used both in Scripture and other Authors to signifie the great Kings and Potentates and Glories of the World as hath been formerly noted and we shall have further occasion to remember So the sence is That all Earthly Powers and Glories should be obscured with the far greater Splendour of Christ the King of Kings at whose Feet even the Kings of the Earth shall fall down and worship as we shall see in other parts of this Prophecy when the LORD of hosts o The Messiah who though Man yet is also God and the Lord of Hosts and is so called Zech. 2. 8 11. shall reign in mount Zion and in Jerusalem p Shall come in the Flesh and set up his Kingdom first in Ierusalem and afterward in all other Nations and ‖ Or there shall be glory before his ancients before his ancients q Before his Ministers who are in some sort the Courtiers of this King of Glory as being continually attending upon him and enjoying his Presence and executing the Powers and Offices of his Kingdom and especially before his Apostles who were the Witnesses of his Divine Words and Works and particularly of his Resurrection and Ascension by which he entred upon his Kingdom and of the Exercise of his Royal Power in subduing both Jews and Gentiles to himself The Word ancient or elder is not a Name of Age but of Office as it is in very many Texts of Scripture And the ancients are here put Synechdochically for the whole Church in whose Name and for whose Service they act gloriously r Heb. in glory for that Preposition is very frequently understood CHAP. XXV O LORD thou art my God I will exalt thee I will praise thy Name a The Prophet reflecting upon those great and glorious Prophecies which he had delivered concerning the Destruction of his Enemies and the Protection and Deliverance of his People and the sending of the Messiah and the Establishment of his own Kingdom in spight of all opposition interrupteth the Course of his Prophecies and breaketh forth into a Solemn Celebration of all these wonderful Works for thou hast done wonderful things thy counsels of old are faithfulness and truth b Thy counsels from which all thy Works proceed and which thou hast from time to time revealed to thy Prophets and People which were of old being conceived from all Eternity and long since made known by thy Threatnings and Promises are true and firm and therefore shall certainly be accomplished 2 For thou hast made * Chap. 21. 9. 23. 13. of a city c Which is put collectively for cities He speaks of the Cities of strangers as the following Clause explains it or of Enemies of God and of his People And under the Name cities he comprehends their Countries and Kingdoms of which Cities are an eminent and
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
should be such plenty of Corn that their very Beasts instead of Straw should eat Corn and that not in the Ear or with the Straw but the pure Grain provender which hath been winnowed with the shovel and with the fan 25. And there shall be upon every high mountain and upon every †Heb. lifted up high hill x Which are commonly dry and barren and destitute of Rivers rivers and streams of waters in the day of the great slaughter y When God shall destroy the Enemies of His People He will shower down his Blessings upon his Church when the towers z Either properly the Towers of Babylon for which She was famous or Metaphorically the high and mighty Potentates which fought against God's people as Isa. 2. 15. fall 26. Moreover the light of the moon shall be as the light of the sun a For constancy and brightness Which as also the following Clause is to be understood Metaphorically of the most glorious and comfortable Condition of God's Church for surpassing what it was in former Ages And so this as well as other passages in this Chapter concerns the times of the Gospel and the light of the sun shall be sevenfold as the light of seven days b As if the Light of seven days were combined together into one Its Light shall then be transcendently more bright and glorious than it hath hitherto been Which magnificent Expressions seem to be too high for the deliverance of the Iews either from Sennacherib or out of Babylon And do much better agree to the times of the Gospel in which the Light is far more clear and the grace of God much more abundant than ever it was in former times And this Exposition seems the more probable because it is the manner of the Prophets and especially of this who is rightly called the Evangelical Prophet to take all occasions to speak of the days of Messiah and of the blessed Priviledges of that time and state of the Church among which they constantly reckon Light whether you take it for Knowledge or for Comfort to be one in the day that the LORD bindeth up the breach of his people and healeth the stroke of their wound c When God shall effectually Cure the Wounds and Breaches of his People first making up the Breach between Him and them then making Israel and Iudah to be one who now are sadly divided and making Iew and Gentile to be one Fold under one Shepherd even the Messiah which the Prophets foretell that it shall be in the times of the Gospel 27. Behold d Here begins the last part of the Chapter wherein he gives them an earnest of those greater Mercies promised for times to come by assuring them of the approaching Destruction of the Assyrian Forces the name of the LORD e The Lord himself For as the names of Men are oft put for the Men themselves as Numb 26. 53. Act. 1. 15. Revel 3. 4. and 11. 13. So the name of God is frequently put for God as Gen. 4. 26. Deut. 28. 58. Psal. 20. 1 7. c. cometh from far f From a very remote place even from Heaven whence God sent His Angel to destroy them Isa. 37. 36. Possibly this Expression may respect the judgment of the Assyrians who looked upon God as one afar of not onely in his Presence which they thought to be confined to Heaven but in his care of and affections to the Iews and therefore no more expected any opposition from Him than from them who live in the ends of the Earth burning with his anger ‖ Or and the grievousness of flamâ—… and the burden thereof is †Heb. heaviness heavy g He will inflict heavy Judgments upon them his lips are full of indignation and his tongue as a devouring fire h He hath pronounced a severe Sentence against them and will give Command for the Execution of it 28. And his breath i Either 1. The breath of his Nostrils as it is called Iâ—…b 4. 9. or The blast of the breath of his Nostrils as Psal. 18. 15. in both which places it is mentioned as a sign and effect of God's Anger and the cause of the Destruction of those against whom it is directed And the Expression seems to be borrowed from hence that Men discover their Anger by a strong and vehement breathing through their Nostrils Or 2. The breath of his Lips or Mouth to which the destruction of God's Enemies is elsewhere ascribed as Iob. 15. 30. Isa. 11. 4. which may be the same thing with his Lips and Tongue in the foregoing Verse or may design a strong blast coming out of his Mouth for God is frequently said to destroy wicked Men by blowing upon them as Isa. 40. 7 24. Ezek. 21. 31. and 22. 21. as an overflowing stream k Coming from Him as vehemently as a mighty Torrent of Waters shall reach to the midst of * Ch. 8. 8 the neck l Shall bring him into a most dangerous condition as a Man who is in deep Waters which reach to his Neck is in danger of being drowned and afterwards as is related in the following Verses will utterly Destroy him And this was fulfilled in Sennacherih who was highly endangered when he lost so great a part of his Army and shortly after Slain by his own Sons Although these words may be added as a description of the overflowing stream now mentioned and may be thus rendred which Reacheth even to the midst of the Neck for the relative Particle is frequently understood in Scripture * 〈◊〉 9. 9. to â—…ift m To shake and scatter as it were with a Sieve or to try and vex as this Metaphor signifies Amos. 9. 9. Luk. 22. 31. the nations n The Assyrian Army which was made up of the People of several Nations with the sieve of vanity o Not with an ordinary Sieve which casteth away the Chaff onely and keepeth the Corn but with a Sieve which should shake them so long and so vehemently as to cast away all together and to make a full End of them and there shall be a * Chap. 37. 20. bridle in the jaws of the people p God will restraiâ—… and over-rule them by His secret and powerful Providence causing them to err q Whereas other Bridles guide the bridled Creatures into the right way this shall turn them out of the way by giving them up to their own Mistakes and foolish Counsels and wicked Courses which shall bring them to sore and certain Ruine 29. Ye shall have a song r You shall have occasion of great Joy and songs of Praise for your stupendious Deliverance from that formidable Enemy as in the night when a holy solemnity is kept s He mentions the Night either because the Iewish Feasts begun at the Evening and were Celebrated with great Joy in part of the Night-season
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
Child by Sarah And this word alone seems to belong not only to this word wherewith it is joined but also unto the two following words especially if we consider the order of the words in the Hebrew Text where they lie thus for one or alone or when he was alone or but one I called him and blessed him and encreased him and blessed him and encreased him f Into a vast multitude when his condition was desperate in the eye of reason And therefore God can as easily raise and deliver his Church when they are in the most forlorn condition and seem to be dead and buried and consumed so that nothing but dry bones remain of them as it is declared at large Ezek. 37. 3 For g So this comes in as a reason why they should look unto or consider that famous example of Abraham and Sarah because they should find the like wonder wrought on their behalf Or Therefore or for the sake of Abraham my Friend and of that Covenant which I made with him and by which I promised to bless him and his seed for ever the LORD shall comfort Zion h His Church which is frequently called by that name both in the Old and New Testament he will comfort all her wast places and he will make her wilderness like Eden and her desart like the garden of the LORD i Although she shall be waste and desolate and like a Wilderness or Desart for a time yet she shall be restored and be made as pleasant and flourishing as the Garden of Eden was joy and gladness shall be found therein thanksgiving and the voice of melody 4 Hearken unto me my people k Seeing the Gentiles will hearken to me as I have formerly told you take heed that you Jews whom I chose to be my peculiar people do not reject my counsel nor forsake your own mercies as I fear you will do and give ear unto me O my nation for a law l A new Law even the Doctrine of the Gospel which ought to have the force of a Law with you and I expect your Obedience to it no less than to my Law delivered by Moses shall proceed from me and I will make my judgment to rest m Iudgment is here the same thing with Law in the former clause the word of God which is frequently called Iudgment as hath been observed again and again or the Evangelical Doctrine of which he saith that he will make it to rest i. e. settle and establish it whereby he may possibly intimate the stability and perpetuity of this light in the Church that it shall not be like the light of the Mosaical Dispensation which was only to shine for a season even untill the time of Reformation Heb. 9. 10. when all those dark shadows were to vanish and give place to the Sun of Righteousness and to that Kingdom and State that should never be moved as we read Dan. 2. 44. Heb. 12. 26 27 28. and in many other places for a light of the people n Heb. of or to the peoples not only to you Jews but unto people of all sorts and Nations who shall receive and walk in that light which you will reject and use all possible endeavours to extinguish 5 My righteousness o My Salvation as it is expounded in the next clause the Redemption of all my people both Jews and Gentiles which is the effect of his Righteousness either his Justice or his Faithfulness or his Mercy Goodness for all these are called by the name of Righteousness in Scripture and all these contributed to the work of Mans Redemption is near my salvation is gone forth p Shall shortly go forth my secret and eternal purpose of saving my People shall speedily be fulfilled and mine arms shall judg the people q Either 1. Shall destroy those People who obstruct or oppose this work Or rather 2. Shall subdue the Gentiles to mine Authority and rule them by my Word and Spirit which agrees best with the following clause the isles r The remote Countries of the Gentiles as Isa. 41. 1. 42. 4. and elsewhere shall wait upon me s Shall confidently expect and hope for this promised Righteousness and Salvation from me and from me only and not from Idols as they have none nor by any other way and on mine arm shall they trust 6 Lift up your eyes to the heavens and look upon the earth beneath for * Ps. 102. 26. Mat. 24. 35. the Heavens shall vanish away like smoak and the earth shall wax old like a Garment t The Heavens and Earth shall pass away either 1. Simply and by a substantial corruption or annihilation which yet is to be understood comparatively or conditionally that these should sooner vanish into nothing than Gods promise of Salvation should not be accomplished as when it is said Heaven and Earth shall pass away but my words shall not pass away Mat. 24. 35. It is thus expounded It is easier for Heaven and Earth to pass than for one tittle of the Law to fail Or 2. In regard of their present State and Properties and Use as Smoak is here said to vanish although the substance of it be not destroyed and they that dwell therein shall die ‖ Or as a 〈◊〉 in like manner u As they shall be dissolved as we read 2 Pet. 3. 11. and death is nothing else but a dissolution but my salvation shall be for ever and my righteousness shall not be abolished 7 Hearken unto me ye that know x That love and practise it as knowing is commonly used righteousness the people * Ps. 37. 31. in whose heart is my law y Who are tacitly opposed to the carnal Jews that had the Law written only in Tables Compare 2 Cor. 3. 3. Heb. 8. 10. * Mat. 10. 28. fear ye not the reproach of men z The censures of the carnal Jews who will load their believing and godly Brethren with a world of Reproaches but let not these things discourage you neither be ye afraid of their revilings 8 For * Ch. 50. 9. the moth shall eat them up a Your Reproaches shall be easily destroyed and so God will revenge your cause upon them and deliver you from their Reproaches like a Garment and the worm shall eat them like wool b but my Righteousness shall be for ever and my salvation from generation to generation l Like a woollen Garment which is sooner corrupted by Moths or such Creatures than linnen 9 Awake awake c Thou who hast carried thy self like one asleep and unconcerned for thy People and unable to save them The Prophet having foretold what great things God would do for his Church and longing for the accomplishment of them and knowing that Prayer was one means by which God fulfills his Promises he poureth forth this Prayer to God in his own
and is here repeated to prevent a mistake and to intimate that although Christ was numbred with Transgressors and was used accordingly yet he was no Transgressor nor did submit to and suffer this usage for his own sins but for the sins of others the punishment whereof was by his own consent laid upon him and * Luk. 23. 34. Rom. 8. 34. Heb. 7. 25. 9. 24. 1 Joh. 2. 1. made intercession for the transgressors n Either 1. By way of satisfaction he interposed himself between an angry God and sinners and received those blows in his own Body which otherwise must have faln upon them Or 2. In way of Petition as this word is constantly used He prayed upon Earth for all sinners and particularly for those that crucified him Luke 23. 34. and in Heaven he still interceedeth for them not by an humble Petition but by a legal demand of those good things which he purchased for his own People by the Sacrifice of himself which though past he continually represents to his Father as if it were present CHAP. LIV. 1 * Zeph. 3. 14. Gal. 4. 27. SIng O barren a The Prophet having largely discoursed of the sufferings of Christ and of the blessed fruits or effects thereof among which one is that he should have a numerous seed that should believe on him and that when the Jews rejected him the Gentiles should gladly receive him and here foreseeing by the Spirit of God that glorious state of the Church he rejoiced in it as Abraham did upon the like occasion Ioh. 8. 56. and breaks forth into this song of triumph He turneth his Speech to the Church and Spouse of God or of Christ as is manifest from the following words and especially from v. 5. and from Gal. 4. 27. where it is so expounded And although this Chapter is by some understood of the flourishing condition of the Jewish Church and State after their return from Babylon yet the magnificent and glorious Promises here following do so vastly exceed their condition at that time which was full of uncertainties and Distractions and Troubles as all the Histories of those times assure us and far from that Glory and lasting Tranquillity which is here assured to her that it must necessarily be referred to the times of the Gospel in which all that is here said was or will be remarkably fulfilled And therefore as the foregoing Chapter doth directly and literally speak of Christ so doth this literally speak of the Church of Christ or of the Kingdom of the Messiah of whom the ancient Hebrew Doctors understood it And this Church consisting at first of the Jews and afterwards of the Gentiles who were incorporated with them into the same Body he calleth barren not because it now was so but because before and until the coming of Christ it had been so as Simon is called the leper Mat. 26. 6. after he was cured Now this Church of the Jews might well be called and had been barren because the sincere converts brought forth to God by her Ministry had been but few among the Jews comparatively and simply few among the Gentiles thou that didst not bear break forth into singing and cry aloud thou that didst not travail with child for * 1 Sam. 2. 5. more are the children of the desolate than the children of the married â—… Ch. 49. 20 21. wife b The Church or Congregation of the Gentiles which in the times of the Old Testament was desolate having neither Husband nor Children doth now under the Gospel bring forth unto God a far more numerous posterity than the Church of the Jews which had been married to God for many ages until by her Apostacy from God and from her Messiah she provoked God to put her away He alludeth here either to the History of Sarah who was long and naturally barren but by the supernatural power of God was enabled to bring forth a numberless issue or to that remarkable passage of Gods Providence concerning Hannah and Peninnah 1 Sam. 2. 5. the barren hath born seven and she that hath many children is waxed feeble saith the LORD 2 * Ch. 49. 19 20. Enlarge the place of thy tent c That it may be capable of the Gentiles which shall flock to thee in great numbers and desire to associate themselves with thee and let them d Those to whom that work belongs The meaning is they must and shall be stretched out stretch forth the curtains of thine habitations spare not lengthen thy cords and strengthen thy stakes e That they may be able to support that great weight which the Tents thus enlarged shall be upon them 3 For thou shalt break forth f Thou shalt bring forth a multitude of Children for this word is commonly used of any great and extraordinary propagation of living Creatures whether Beasts or Men Gen. 30. 30. Exod. 1. 12. on the right hand and on the left g On every side in all the parts of the World and thy seed h Either 1. Thy spiritual seed the Church of the New Testament which is accounted Abraham's Seed or Children Gal. 3. 7 8 9 29. Or 2. Thy natural seed Christ and his Apostles and other Ministers who were Jews by whom this work was first and most eminently done * Ch. 61. 4 5 6. shall inherit the Gentiles i Shall subdue the Gentile World to the Church and to the Obedience of the Faith and make the desolate cities k These Cities and Countries which in a spiritual sense were desolate and forsaken by God to be inhabited 4 Fear not for thou shalt not be ashamed l For that Barrenness and Widow-hood which once was the matter of thy grief and shame because now thou shalt be delivered from it and God will own thee for his Wife and beget Children of thee as it is explained in the following words neither be thou confounded for thou shalt not be put to shame for thou shalt forget the shame of thy * Ezek. 23. 8. youth m It shall be forgotten both by thee and others thou shalt not be upbraided with thy former barrenness in thy youthful state nor consounded and tormented with the remembrance of it both remembring and forgetting in Scripture use connote or comprehend those affections which naturally and usually follow upon them so great shall be thy fertility and felicity that it shall cause thee to forget thy former unfruitfulness and misery as Men commonly do in like cases as Gen. 41. 51. Iob 11. 16. Isa. 65. 16. Ioh. 16. 21. and shalt not remember the reproach of thy widowhood n That time and state when thou wert like a Widow disconsolate and desolate forsaken by her Husband and having in a manner no Children which was a great reproach especially among the Jews any more 5 For thy maker o He who made thee out of nothing and therefore can easily
fulfil all these Promises how unlikely soever they seem to be and he who made thee a people and which is far more better his People therefore will not easily nor utterly forsake thee is thine husband p He will own thee for his Spouse and will do the part of an Husband to thee the * Luk. 1. 32. LORD of hosts q Who hath the soveraign command of all Men and Creatures and therefore can subdue the Gentiles to thee and can make thee to encrease and multiply in so prodigious a measure even in thine old age notwithstanding thy barrenness in the days of thy youth of which he speaketh in the foregoing verse is his name and thy redeemer the holy One of Israel the God of the whole earth r The God and Father of all Nations whereas formerly he was called only the God of Israel and the Gentiles had no special Relation to him nor Interest in his Covenant and Favour as was observed Psal. 147. 19 20. and elsewhere shall he be called 6 For the LORD hath called thee s To return and come again to him as a woman t When thou wast like a Woman forsaken Or as an Husband recalleth his Wife forsaken and grieved in spirit x For the loss of her Husbands Favour and Society and for the reproach attending upon it and a wife of youth y Or and as which note of similitude is supplied here by the Seventy and Chaldee Interpreters and is easily understood out of the foregoing clause in which it is expressed a wife of youth i. e. as readily and affectionately as an Husband recalleth his Wife which he married in her and his own youth of whom see on Prov. 5. 18. whom though he might through a sudden and violent passion put away yet he soon repents of it and his Affections work towards her and he invites her to return to him when thou * Jer. 30. 17. wast refused z When thou wast in a desolate Estate and hadst been for some time rejected by me then I recalled thee Or although thou wast refused or dismissed or despised by me and that justly yet I had mercy upon thee and freely offered Reconciliation to thee saith thy God a Who will again be and still shew himself to be thy God and will renew his Covenant with thee u By her Husband who hath given her a Bill of Divorce 7 * Ps. 30. 5. Ch. 26. 20. 2 Cor. 4. 17. For a small moment b For the space of some few years as Seventy years in Babylon and some such intervals which may well be called a small moment in comparison of Gods everlasting Kindness mentioned in the next verse have I forsaken thee c Withdrawn my favour and help from thee and left thee in thine Enemies hands but with great mercies d Such as are most precious and sweet for quality as is here said and such as are of long continuance as is said in the following verse will I gather thee e From all the places where thou art dispersed from all the parts of the World 8 In a little wrath I hid my face f I removed the means and pledges of my presence and kindness from thee for a moment but with everlasting kindness g With kindness to thee and thy seed through all succeeding Generations here and unto all eternity will I have mercy on thee saith the LORD thy redeemer 9 For this is as the waters of * Gen. 8. 21. 9. 11. Noah unto me h This Covenant of Grace and Peace made with thee shall be as certain and perpetual as that which I made with Noah that there should never be another flood of waters to drown the World of which see Gen. 9. 11. for as I have sworn that the waters of Noah should no more go over the earth so have I sworn that I would not be wroth with thee i To wit so as I have been or so as to forsake thee utterly * Ps. 9. 5. nor rebuke thee 10 For * Ps. 46. 2. Mat. 5. 18. the mountains shall depart and the hills be removed k Which hath been verified in some Mountains and Hills that by Earth-quakes or otherwise have been removed from their places But these kinds of absolute expressions are oft times comparatively understood of which see on Isa. 51. 6. and so the sense is The Mountains shall sooner depart from their places than my kindness shall depart from thee As when it is said absolutely I desired Mercy and not Sacrifice it is meant comparatively I desired Mercy more than Sacrifice as it is explained in the following clause but my kindness shall not depart from thee neither shall the covenant of my peace l That covenant whereby I have made Peace and Friendship with thee and have promised unto thee all manner of happiness which frequently comes under the name of peace in Scripture The sense of the place is That God will not cast off his Christian Church as he did cast off the Church of the Jews and that the New Covenant is established upon better and surer Promises than the Old as is observed Heb. 8. 6 7 c. and elsewhere be removed saith the LORD that hath mercy on thee m Who doth thus with thee not for thy own merits but meerly for his own Grace and Mercy 11 Oh thou afflicted tossed with tempests and not comforted n Oh thou my poor Church who hast frequently been and wilt again and again be in a most afflicted and comfortless condition for a time be not discouraged thereby behold I will lay thy stones with * 1 Chr. 29. 2. Rev. 21. 19. fair colours and lay thy foundations with saphires o I will make thee exceeding beautiful and glorious Which yet is not to be understood of outward Pomp and worldly Glory as is evident from many places of Scripture which assure us that Christs Kingdom is of another nature and that the external condition of Gods Church is and for the most part will be mean and calamitous in this World but of a spiritual Beauty and Glory consisting in the plentiful effusion of excellent Gifts and Graces and Comforts although these shall be followed with eternal Glory in Heaven See the like description of the Churches Glory Rev. 21. 11 c. 12 And I will make thy windows of agates p One kind of which stones was transparent like glass as Pliny writes in his natural History b. 37. ch 10. But some render this word crystal and the Seventy and some other of the ancients translate it jasper But the proper signification of the Hebrew names of precious stones is unknown to the Jews themselves as hath been noted before It may suffice us to know that this was some very clear and transparent and precious stone and thy gates of carbuncles and all thy
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
meant by the Sons of Aliens which should be ready to discharge all Offices for the advanâ—…advanâ—…age of the Church feeding the Flocks viz. the Churches of Christ wiâ—…h the Word of God and should manage the whole work of God's Spiritual Husbandry therein see 1 Cor. 3. 6 7 8 9. Or by Strangers may be meant Members of the Church onely by an outward Profession even they shall be some way serviceable to her in ordinary and inferiour matters The Earth shall help the Woman Rev. 12. 16. 6 But ye shall be named the priests q For your part ye emphatically shall be as Priests Either 1. For 〈◊〉 as the Priests of old were plentifully provided for without their labour so shall you by the labour of Strangers Or 2. For Countenance you shall be every whereas greatly valued as the Priests were wont to be you shall be esteemed as Princes for so the word is often used the word Priest being applied not onely to the Sacred Function but to one that was of great note among the People and was supplied with all necessaries from others without any labour of his own Thus David's Sons were called Priests or Princes Or rather 3. For Priviledge the whole body of them shall now be as peculiar and as near to God as the Priests were formerly and shall be a Royal Priesthood 1 Pet. 2. 9. This is most certainly true of all the faithful under the Gospel hence they have also their Spiritual Sacrifices Rom. 12. 1. Heb. 13. 15 16. 1 Pet. 2. 5. * 1 Pet. 2. 5 9. Rev. 1. 6. 5. 10. of the LORD men shall call you the ministers of God * Chap. 60. 6 16. ye shall eat r It relates to the Riches of the Gentiles which did consist most in Flocks and Herds Or what you eat shall be purchased by the Riches of the Gentiles the riches of the Gentiles and in their glory shall ye boast s You shall exalt your selves or be renowned by others The LXX render it you shall be wonderful or to admiration or grow high by the access of that glory which they shall bring unto you viz. in Riches Parts Learning Chap. 60. 5 11. your selves 7. For your shame ye shall have double t See on Chap. 40. 2. Supple honour though you have been little accompted of among your Enemies yet now you shall be greatly in their esteem Zech. 9. 12. you shall have double damages and for confusion they shall rejoyce in their portion u viz. of honour that God will give them the same thing with the former or in their Inheritance which God shall restore to them and that either 1. For worth and value through God's blessing upon it Or 2. For room and space and that possibly by reason of the few that will return to inhabit there viz. onely a tenth part Chap. 6. 13. Or that which he shall give them out of their Enemies Land therefore x Or rather Because being rendred as a reason of their rejoycing because of the doubling of their portion in which sense it is taken Chap. 16. 14. in their Land they shall possess the double everlasting y Of long continuance here and everlasting hereafter or to be perpetually remembred on their Anniversary Festivals though this had its accomplishment in their return from Babylon yet was it most signally made good in that great change for the better which they should find in the Gospel-state in the enlargement of Christ's Kingdom and encrease of his People with whom they should ever rejoyce together joy shall be unto them 8 For I the LORD love judgment z q. d. They have suffered a great deal of hardship under their Enemies and I will do them Right for I love Justice in my self and in them that practise it Or he gives a reason why he will recompense those Strangers that did so freely minister to his People * Chap. 1. 13. I hate robbery a All things gotten by injustice though it be for Sacrifice As God will not accept of that which cost nothing so much less of that which is the Effect of Rapin and Oppression a foundation whereon most of our Abbies and Monasteries were built viz. to expiate some great Crimes And thus by making God a Receiver they did interpretatively make him a Confederate for burnt-offerings and I will ‖ Or recompense Heb. give Ezek. 7. 3. direct their work in truth b Either I will lead and guide them so that they shall do all things in sincerity they shall do good works and to good Ends they shall now love Truth and walk in Truth and serve him in Spirit and Truth Or I will reward them or I will make their work stable and firm Truth notes stability see the Notes on Chap. 16. 5. work being here put metonymically for the reward of work proportionably to their work and I will make an everlasting covenant c q. d. Though you have broken Covenant with me and I have seemed to forsake you in giving you up to Captivity yet I will renew my ancient Covenant made with your Fathers confirmed with the blood of Christ and it shall be everlasting never to be abrogated viz. it shall be continued in the Gentiles that shall come in your rooms that for breach of Covenant were broken off with them 9 And their seed shall be among the Gentiles d i. e. Eminently a promise of the encrease of the Church such shall be their prosperity and multiplying that they shall be known abroad by their great encrease or else the meaning is the Church shall have a seed of the Gentiles the borders of the Church shall be enlarged whereas it hath been confined as it were to one corner of the world now it shall remain in one Nation alone no more but shall fill all the Nations of the Earth and their off-spring among the People all that see them shall acknowledge them that they are the seed which the LORD hath blessed e They shall be known to be the seed of Abraham partly by their holy conversation and partly by their exceeding blessings it being the seed that the Lord had so often promised to bless There shall be such visible Characters of God's love to them of God's grace in them 10 I will greatly rejoyce f This by a Prosopopoeia is spoken in the Person of the Church wherein she doth thankfully acknowledge God's kindness to her in the forementioned promises expressed here in the greatness of her affection with reference both to her present deliverance from Babylon and to the happiness of her Gospel state in the LORD g Or because of the Lord or of the goodness of the Lord towards me an usual form of gratulation 1. Sam. 2. 1. and Hab. 3. 18. and Luk. 1. 47. or thus I will not rejoice so much in my deliverance as in the Lord. my soul shall be joyful in
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
14. in the courts of my holiness b As I have commanded Deut. 14. 23. in my Courts Holiness being put for God himself by a Metonymy of the Adjunct alluding to those anniversary Feasts and Thank-offerings that were to be eaten in those places about the Temple and perhaps in special to that part which was appropriated to the Priests implying herein that they should be all Priests and for ought I know here may be an allusion to the great Gospel-feast or Thank offering in the Lords Supper these Promises being not onely applicable to but do point at the Soul-protections and the Soul-provisions of the Church of Christ. 10 Go through go through the gates c It is doubled by way of Emphasis q. d. make hast to your own Land as if Cyrus should say get ye out of Captivity as soon as you will ch 48. 20. Or it may intimate an invitation issued out from them at Ierusalem to those that were scaâ—…tered about in the Captivity therein possibly typifying the going of Christs Disciples into the various parts of the World to bring those that were scattered up and down into the Church Or go meet the Gentiles whom God purposeth to bring into the Church that by pure Doctrine and your holy Lives they may be the sooner won * Ch. 40. 3. 57. 14. prepare-ye the way d Let them not have any obstructions in their way he seems to call upon others to prepare the way for them Thus Iohn was sent to prepare the way for Christ as was prophecied ch 40. 3. accordingly it is ordered to be cast up see ch 57. 14. of the people cast up cast up the high way gather out the stones e That there be no stumbling stone or offence in their way Or q. d. go to and fro and remove every scandal that they may boggle at Rom. 14. 13. The former notes the 〈◊〉 of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before this the 〈◊〉 〈◊〉 〈◊〉 â—…o 〈◊〉 lift up a standard f Aâ—… 〈◊〉 to Soldâ—…ers thaâ—… usâ—… 〈◊〉 up their 〈◊〉 〈◊〉 the Army may know whâ—…er to 〈◊〉 from 〈◊〉 quarters See 〈◊〉 〈◊〉 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be more viâ—…ble 〈◊〉 〈◊〉 11. 10 11 12. and 〈◊〉 〈◊〉 Christ held 〈◊〉 in the preaching of the Gospel for the people g Or over the People 11 Behold the LORD hath proclaimed h This may be understood of Cyrus his Proclamation being thereâ—… 〈◊〉 by God see 2 〈◊〉 36. 22 c unto the end of the world * Zech. 9. â—… 〈◊〉 〈◊〉 â—… 〈◊〉 1â—… 〈◊〉 say ye to the daughter of Zion i i. e. To 〈◊〉 〈◊〉 or the Church the sum of which Proclamation is in the following words Behold thy salvation k Either 1. The time of it is come chap 56. 1. 6â—… 1. Or rather 2. The Person that effects it thy Savior by a Meâ—… my oâ—… the Efficient Luk. 2. 30. cometh behold his * Ch. 4 1 Râ—…v 22 12. reward is with him and his ‖ 〈◊〉 〈◊〉 work l i. e. the Reward due to the woâ—…k the same thing with the former see of this on ch 4â—… 10. Or his work is ready cut out for him which he is to do Or he will industriously sâ—…t himself about the work that is before him Iâ—…h 4. 34. and he is said to bring it with him viz. the reward that he will give to his true Worshippers Or he brings eternal Salvation with him or the Reward of Redemption which is the Subject of the next Chapter before him 12 And they shall call them The holy people m Or they shall be called or they shall be a peculiar separate People co 4. 3. the redeemed of the LORD and thou shalt be called sought out n Or one sound that was lost see Ezek. 34. 16. Or 〈◊〉 oâ—…t or â—…or as one in great esteem one that the Gentiles should seeâ—… to join themselves withal so as to be one Church with â—…er That reproach should be wiped off from her that this is Sâ—… 〈◊〉 〈◊〉 man seeketh after Jer. 30. 17. Or cared for viz. by God whom he hath out of infinite Love gathered to himself a city not forsaken o See v. 4. The meaning is that thus they shall esteem the Gospel Church shâ—… shall be accosted with such salutations as these are the Holy People the Râ—…ned of the Lord c. CHAP. LXIII 1 WHo is this p In these two verses either the Prophet as in some vision or Exâ—…ly is put probably upon enquiry by God himself rather than by Christ or Micâ—…l or Iudas Macchabâ—…us as some have thought and the rather because this place doth thus suit best with chap. 59. 16 17. Or the Church makes enquiry and that with admiration who it is that appears in such a habit or posture v. 1. and why v. 2. that cometh from Edom q That is the Country of 〈◊〉 where Esau dwelt and Esau himself was sometimes called by this name Gen. 25. 30. and it is put Synecdoâ—…hically for all the Enemies of the Church as Moâ—… is Isa. 25. 10. See the Notes * â—…v 1â—… â—…3 with †〈◊〉 〈◊〉 died r Or 〈◊〉 Thus Christ is described Rev. 19. 13. and â—…o also ver 3. LXX the redness of Garments garments from Bozrah this that is †〈◊〉 〈◊〉 glorious in his apparel t Such as Generals are wont to march before their Armies in or great Conquerors that walk in state and Gallantry from their Conquests traveâ—…ing in the greatness of his strength u In or according to the Majesty of his Gate being an indication of the greatness of his strength and intimating that he hath throughly done his work and fears no pursuing Enemy as the Lion that keeps his Majestick Gate without the fear of any other Beâ—…st Prov. 3â—… 30. this notes the invincibleness of his Power and that it is his own strength he needeth not the help of Armies or other instruments and thus he will travel through all the Countries of his 〈◊〉 I that speak in righteousness x Here the Lord Christ 〈◊〉 〈◊〉 answer wherein he both allerts hiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…orm what he hath promised and that he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Râ—… 19. 11. and hereby also he distinguhneth himself from all Idol Gods Isa. 45 19. 20. mighty to save y I have power to accomplâ—…n Salvation as â—…owerful as faithful Iâ—…a 19. 20. s The Capital City of 〈◊〉 see further ch 34. 6. a parallel Text and Edoâ—… and Bozra here are mentioned either 1. Not as relating to the places so called but by way of allusion to the Garments of this Conqueror Edom signifying Red and Bozrah a 〈◊〉 The one relating to his treading the Winepress and the other to the blood sprinkled upon his Garments v 3. the like manner of speaking you have Psal. 120. 5. Or rather 2.
that are my people though you cannot rejoice with that degree of joy that attendeth a present fruition of good yet be glad and rejoice with the rejoycing of hope for the thing is certain what I am already doing nor let your present state or the discouragements you have from seeming improbabilities spoil your joy for it is not a work to be produced in an ordinary course or by an ordinary power but by the power of me who brings something out of nothing or out of what hath no fittedness to such a production and I will create in that which I create for behold I create Hierusalem g Hierusalem a rejoycing and her people a joy by Hierusalem here must be meant the Church as well under the Gospel as under the law because the Gospel Church is grafted into that Olive or else this prophecy mâ—…st be understood as fulfilled in the coming of Christ Luke 2. 10. Or else it referreth to a more full calling of the Jews then we have yet seen or heard of a rejoycing and her people a joy 19 And * Chap. 62. 5. I will rejoice in Hierusalem and joy in my people i The nature of joy lying in the satisfaction and well pleasedness of the Soul in the obtaining of the thing it hath willed agreeth unto God and joy and rejoycing are applied to him ch 62. 5. and in this text so also Ier. 32. 41. Zeph. 3. 17. and the * Chap. 35. 10. Rev. 7. 17. 21. 4. voice of weeping shall be no more heard in her nor the voice of crying k Such kind of promises are to be found ch 35. 10. 51. 11. Ier. 31. 12. Rev. 21. 4. which must be understood either comparatively They shall indure no such misery as formerly or if interpreted to a state in this life as signifying only some long or eminent state of happiness if as to another life they may be taken strictly as signifying perpetuity and persection of joy and happiness 20 There shall be no more thence an infant of days nor an old man that hath not filled his days l Whereas God had made many promises of long life to 〈◊〉 Jews they should all be fulfilled to Gods people among them so as there should be rare abortions among them Exod. 23. 26. few infants should be carried out to burial nor but few that should not have filled up their years those that were now Children should die at a great age nor none of these things should be of any advantage to wicked men but if any of them should live to be an hundred years old yet they should die accursed This seemeth to be the plain sense If any desires to read more opinions of these words he may find enough in the English Annotations for the child shall die an hundred years old but the sinner being an hundred years old shall be accurâ—…ed m. 21 And * Amos 9. 14. they shall build houses and inhabit them And they shall plant Vineyards and eat of the fruit of them n The quite contrary to what is said of the sloathful man and Iob 27. 13 14 15 16 17. Prov. 12. 27. 22 They shall not build and another inhabit †Psa. 92. 12. they shall not plant and another eat for * as the days of a tree are the days of my people and mine elect †Shall make them continue long or shall wear out shall long enjoy the work of their hands o Duration and perpetuity are promised to them in their happy estate 23 They shall not labour in vain nor bring forth for trouble for they are the seed of the blessed of the Lord and their off-spring with them p And not only a blessing to them but also to their Off-springs But what is here promised which wicked men do not oft times enjoy and Gods People oft times want Ans. 1. Wicked men may have them for their good parents sake and good men may sometimes want them for evil parents sake 2. Bad men may have some of these things but they cannot expect them good men may at present want them but they may expect them from the hand of God if they be good for them 3. Bad men may have them in wrath the blessing of God gives them to good men and adds no sorrow therewith 24 And it shall come to pass that before they call I will answer q God promised ch 58. 9. to answer them when they called here he promiseth to be so ready to answer as to answer the words assoon as they should be formed in their hearts before they should get them out of their lips Psal. 32. 5. Dan. 10. 12. and whiles they are yet speaking r Yea while they were speaking Dan. 9. 20. 23. Acts 10. 44. nor doth God say only they shall have the things they would have for so wicked men may sometimes have from the bountiful hand of Divine Providence but they shall have them as an answer or return unto their prayers I will hear 25 The * Ch. 11. 6. 9. wolf and the lamb shall feed together and the lion shall eat straw like the bullock s This verse containeth a promise much like that ch 11. 6 9. And relates to the ceasing of persecution The People of God for their whiteness and innocency are often compared to Lambs and Sheep wicked men to Wolves and Lions for their antipathy to the seed of the Woman God here promiseth to take off the fierceness of the Spirits of his Peoples Enemies so that they shall live quietly and peaceably together and dust shall be the serpents meat t Wicked men are compared to Serpents Micah 7. 17. compared with Psal. 72. 9. God promiseth a time of tranquillity to his Church under the Metaphor of Serpents eating the dust their proper meat Gen. 3. 14. instead of flying upon men it signifies such a time when wicked men should mind their proper business and not make it their work to eat up the people of God like bread they shall not hurt nor destroy in all my holy mountain u For the last phrase see ch 11. 9. what is before noted But will some say When shall these things be The Scripture gives us no record of any such period of time yet past And it is very probable that this is a promise yet to be fulfilled and it is not for us to know the times and seasons but in the mean time to let our faith and patience be seen in the mean time we my learn That it is Gods work to restrain the Wolves and Serpents of the world who would else be always doing what they are some times doing it is a sad sign that God is not yet at peace with that people where we see Wolves devouring Lambs and Serpents destroying men instead of licking up dust nor well pleased with that part of his holy mountain where there is nothing but hurting
that wherein God delighted not God accounts that those do not heaâ—… who do not obey his will but they did evil before mine Eyes and chose that in which I delighted not 5 Hear the word of the Lord you that * V. 2. tremble at his word s The Prophet turneth his discourse from denâ—…uncing judgment against the Idolaters and formalists amongst the Jews to such as feared God whose religion is described by a trembling at his word as v. 2. such a turning of the Prophets discourse was ch 50. 10. ch 51. 1. 7. The same words belong not to Saints and presumptuous Sinners your brethren t Your Brethren by Nation or by external profession in Religion tho â—…alse brethren Gal. 2. 4. Thus Paul calls all the rejected â—…ews Brethren Rom. 9. 3. that hated you that cast you out u That either shut you out of their intimate society or which is more probable excommunicate and cast you out of their Synagogues or cast you out of their City and some of you out of the world Iohn 9. 35. 22. Iohn 16. 2. for my names sake x i. e. For my sake for your owning me and adherence to mâ—… law said said * Ch. 5. 1â—… Let the Lord be glorified y Either mocking you as the Jews did Christ 〈◊〉 hanging upon the cross Mat. 27. 43. Luke 23. 35. thus they mocked at David Psal. 42. 3. Or Let the Lord be glorified thinking they did God good service Ioâ—…n 16. 2. but he shall appear to your joy and they shall be ashamed z There will come a day when God shall appear and let them know his judgment concerning their violence and rage then you shall have joy and they shall be ashamed 2 Thes. 4. 16 17 18. 6 A voice of noise from the city a The expression of a Prophetical extasy as much as methinks I already hear a voice of noise rather a sad and affrighting noise then the noise of Triumphers as some think yea it comes not from the City only but from the Temple wherein these formalists have so much gloried and reposed so much confidence there is a noise of Soldiers slaying and of the Priests or poor people fled thither shrieking or crying out a voice from the temple a voice of the Lord that rendreth recompence to his Enemies b A voice of the Lord not in thunder which is sometimes called so Psal. 29. 3 4 5 c. but that rendreth recompence to his enemies Thus the noise of Soldiers the roaring of Guns the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies as if a thing at that time doing 7 Before she travailed she brought forth before her pain came she was delivered of a man-child c The whole verse is expressive of a great and sudden salvation which God would work for his Church like the delivery of a woman and that of a man-child before her travel and without pain The onely doubt is whether it referreth to the deliverance of the People out of Babylon or the worlds surprizal with the Messiah and the sudden and strange propagation of the Gospel and it is a question not easily determined The delivery of the Jews out of Babylon indeed was without struglings or any pain not like their deliverance from Egypt after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus but it seems not to have been sudden only as to the day hour manner for Daniel understood by Books that the time was come Dan. 9. 2. and the people had a prospect of it 70 years before Ier. 25. 12. 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ and the sudden propagation of the Gospel The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their â—…ond dreams 8 Who hath heard such a thing d The Prophet calls either to the whole world or to such as feared God amongst the Iews to admire God in his stupendious works of Providence either in the easie manner of the deliverance of the Jews out of the Captivity of Babylon without any pain without so much as one throw or else in the erecting of his Gospel Church into which all the Jews that received Christ were gathered as well as the Gentiles making both one Eph. 2. 14. who hath seen such things e Which seems to be meant by the Earths bringing forth in one day as great a work of Providence as if all the women in the world should have brought forth in a day or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon God put it into the hearts of multitudes to go up Exod. 1. 5 ch 2. 1 2 c. Or as soon as the voice of the Gospel put the Church of the Jews into her Travel in Iohn the Baptists Christ's and the Apostles times it presently brought â—…orth In Iohn Baptist's time the Kingdom of Heaven suffered violence and the violent took it by force Mat. 11. 12. and it continued so as 3000 were converted at Peters Sermon Acts 2. The Gentiles were the Children of Zion being planted into their stock the law of the Gospel first going out of Zion 9 Shall I bring to the birth and not ‖ Or 〈◊〉 cause to bring forth saith the Lord g The work before spoken of seemeâ—…h not after the manner of men who do things that are great gradually nor in an ordinary course of nature whose motions also bring things by degrees to their perfection but you must consider who it is that speaketh saith the Lord now as is the God so is his strength Again men may undertake things and for want of power not bring them to perfection but shall I do such a thing I have by many prophecies and promises secured you in the expectation of such a thing and shall I not by my Providence effect it I that in the ordinary course of my providence use to give a birth to Women to whom I have given a power to conceive shall I not give a birth to Zion to my people whom by my 〈◊〉 and promises I have made to conceive such hopes and expectations shall I cause to bring forth and shut the womb saith thy God h Nor shall Zion once only bring â—…rth but she shall go on teeming her womb shall not be shut she shall every day bring forth more and more children my presence shall be with my Church to that end to the end of the world 10 Rejoyce
the quarters of the World see the Latin Synopsis and the English Annot. large discourses of these particular places to all Nations that had never before heard of God or his true Worship that have not heard my fame neither have seen my glory and they shall declare my glory among the Gentiles r And they shall every where preach the Gospel and set up my Gospel-Ordinances and Institutions This was eminently made good upon the Apostles leaving the Jews and turning to the Gentiles Act. 13 46. and more fully after the destruction of Ierusalem when the Believers among the Jews as well as the Apostles went about publishing the Gospel to all People which was the declaring of the Lords glory n By sign here some understand an Ensign as the word signifies Psal. 74. 4. which is a military sign to gather people together by this may be understood Christ Luk. 2. 34. See Isa. 11. 10. or as others the ministry of the Word attended with miracles often called signs these were set up amongst the Jews first then among the Gentiles Others but less probably understand by sign a mark of distinction like that mentioned Ezek. 9. 4. so as saith he some shall escape and not be destroyed and for those that shall escape I will send them to 20 And they shall bring all your brethren s Those who are the Children of Abraham not considered as the Father of the Jewish Nation onely but considered as the Father of many Nations and as the Father of the Faithful or who are the Children of God being believers and receiving Christ and so are your Brethren how contemptible soever you judge them shall be brought out of all Nations for an offering to the Lord God will have no more offerings of Bullocks and Rams or Lambs but of Men and Women reasonable services Rom. 12. 1. he will have an offering up of the Gentiles Rom. 15. 16. for an offering unto the LORD out of all nations upon horses and ‖ Or câ—…hes in litters and upon mules and upon swift beasts t And because the Gentiles are many of them far off from Ierusalem and as yet further off from God Eph. 2. 17. God will find out fit means for this end as Horses and Litters and Mules and swift Beasts are to bring Meâ—… and Women long Journeys to my holy mountain Jerusalem saith the LORD u And they shall be brought into the Church which began at Ierusalem and this you may be assured of for the Lord hath said it who cannot ly nor repent as the children of Israel bring an offering in a clean vessel unto the house of the LORD x And they shall come with as much joy and gladness with as much sincerity and holiness as the Godly Jews use and exercise when they bring their offerings in clean vessels 21 And * Ex. 29. 6. Ch. 61. 6. 1 Pet. 2. 9. Rev. 1. 6. I will take of them for priests and for Levites y Leâ—…t the Jews being assured that the Tribe of Levi which God anciently chose to minister before him was among them should say Alas if the Gentiles should be brought in where would they have Priests or Levites God here by his Prophet tells them he would provide Priests he would take of them of these converted Heathens for Priests and Levites that is for Gospel-Ministers to teach and to instruct People which was the Priests work of old Deut. 33. 10. 2 Chron. 17. 7 9. Mal. 2. 6. for they are mightily mistaken that think the Priests amongst the Jews had nothing to do but to sacrifice and burn incense which work is ceased saith the Prophet God will find amongst the converted Gentiles those who though they be not of the Tribe of Levi or House of Aaron yet shall they do the true work of Priests and Levites saith the LORD 22 For as * Ch. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. the new heavens and the new earth z The new state of the Church to be raised up under the Messias which I will make shall remain before me saith the Lord so shall your seed and your name remain a As I intend that shall abide so there shall be a daily succession of true Believers for the upholding of it for if Believers could fail from the Earth the Church made up of them onely as the true Members of it must fail also This whole verse is onely a promise of the perpetuity of the Gospel Church and the not failing of the additions to it of such as shall be saved till the World shall have an end 23 And it shall come to pass that from †from new moon to his new moon and from sabbath to his sabbath Zech. 14. 16. new moon to another and from one sabbath to another b In the Gospel-Church there shall be as constant and settled a course of Worship though of another nature as ever was in the Jewish Church Christians are not bound to keep the Jewish Sabbaths or New-moons Gal. 4. 10 11. Col. 2. 16. But New Testament Worship is often expressed by Old Testament Phrases The Jews were onely obliged to appear Three times in a year at Ierusalem but saith the Prophet the Gospel-Church shall worship God from one Sabbath to another shall all flesh come to worship before me saith the LORD 24 And they shall go forth c Either the Gentiles or the sincerer part of the Jews shall go forth from their places or from Ierusalem or go out of their graves at the last day and look upon the carkasses of the men that have sinned against me d And look upon the vengeance I have taken upon these vile Idolaters and Formalists for their satisfaction Psal. 58. 10. they shall see none of them alive but they shall see their carâ—…asses for their * Mar. 9. 44 46 48. worm shall not die neither shall their fire be quenched e For the worms that feed on their slain carcasses shall not suddenly dye and the Enemies fire burning up their Habiâ—…ions shall not go out till they be wholly consumed and after this Life and at the day of Judgment they shall go into eternal torments See Mar. 9. 44 46 48. where they will feel a worm of Conscience that shall never die and a fiery Wrath of God upon their Souls and Bodies that shall never go out and they shall be an abhorring unto all flesh THis first Volume of the Annotations being now finish'd and the Learned Divines that have undertaken to perfect the said work upon the whole Bible having made considerable progress in the same there are now Proposals made for the second Volume which are to be had gratis at the Shops of T. Parkhurst D. Newman I. Robinson B. Aylmer T. Cockerill and B. Alsop FINIS