Or rather 2. As an evidence of Gods gracious answer to Moses his prayers and of his reconciliation to the people notwithstanding their late and great provocation For saith he after this they proceeded by Gods guidance in their journeys some eminent stages whereof he names for all and though Aaron dyed in one of them yet God made up that breach and Eleazar came in his place and ministred as Priest one branch of which office was to intercede for the people Then saith he God brought them from the barren parts of the wilderness to a land of rivers of waters v. 7. a pleasant and fruitful soil Then he adds God separated the Levites c. v. 8. from Beeroth of the children of Jaakan to * Num. 33. 3â—… Mosera d Obj. This place seems directly contrary to that Numb 33. 31. where their journey is quite contrary to this even from Moseroth to Bene-jaakan This indeed is a great difficulty and prophane wits take occasion to cavil And if a satisfactory answer be not yet given to it by interpreters it ought not therefore to be concluded unanswerable because many things formerly thought unanswerable have been since fully cleared and therefore the like may be presumed concerning other doubts yet remaining And it were much more reasonable to acknowledge here a transposition of the words through the Scribes mistake than upon such a pretence to reject the divine Authority of those sacred books which hath been confirmed by such irresistable Arguments But there is no need of these general pleas seeing particular answers are and may be given to this difficulty sufficient to satisfie modest and impartial enquirers Ans. 1. The places here mentioned are differing from those Numb 33. it being very frequent in Scripture for divers persons and places to be called by the same names and yet the names are not wholly the same for there it is Bene-jaakan and here Beeroth bene-jaakan or Beeroth of the children of Iaakan there Moseroth here Moserah there Hor-hagidgad here Gudgodah there Iotbathah here Iotbath If the places were the same it may justly seem strange why Moses should so industriously make a change in every one of the names And therefore these may be other stations which being omitted in Numb 33. are supplyed here it being usual in sacred Scripture to supply the defects of one place out of another Answ. 2. Admitting these two places to be the same with those Numb 33. 31. yet the journeys are divers They went from Beeroth of the children of Iaacan to Mosera which is omitted in Numbers and therefore here supplyed and then back again from Moserah or Moseroth to Bene-jaakan as is there said for which return there might then be some sufficient reason though now unknown to us as the reasons of many such like things are or God might order it so for his own pleasure and it is not impossible he might do it for this reason that by this seeming contradiction as well as some others he might in just judgment do what he threatned to the Iews Ier. 6. 21. even lay stumbling blocks before prophane and proud wits and give them that occasion of deceiving and ruining themselves which they so greedily seek and gladly embrace which is the reason given by some of the antients why God hath left so many difficulties in Scripture Ans. 3. The words may be otherwise rendred from Beeroth of the children of Iaakan and from Moserah where the order of the places is not observed as was noted before of the order of time v. 1. because it was nothing to the purpose here and because that might be easily fetched from Numb 33. where those journeys are more particularly and exactly described For the conjunction and that may be here wanting and to be supplyed as it is Exod. 6. 23. 1 Sam. 4. 7. Psal. 133. 3. Isa. 63. 11. Hab. 3. 11. And the preposition from is easily supplyed from the foregoing words as is most usual Nor seems there to be any more reason to render it to Moserah than from Moserah seeing the Hebrew letter He in the end is made a part of the proper name and therefore is not local * Num. 20. â—… there Aaron died e Qu. How it is true when Aaron dyed not in Moserah but in Mount Hor Numb 33. 37. Ans. 1. Moserah may be a differing place from Moseroth and that may be the name of a Town or Region in which Mount Hor was or to which it belonged Or the same mountain in respect of divers parts and opposite sides of it might be called by divers names here Moserah and there Hor. And it is possible they might go several journeys and pass to divers stations and by fetching a compass which they oft did in their Wilderness travels come to the other side of the same Mountain Ans. 2. The Hebrew particle soham may here note the time and not the place of Aarons death and may be rendred then as it is taken Gen. 49. 24. Psal. 14. 5. Eccles. 3. 17. Zephan 1. 14. And then is not to be taken precisely but with some latitude as it is oft used in Scripture that is about that time after a few removes more as the words at that time v. 8. must necessarily be understood and there he was buryed and Eleazar his son ministred in the priests office in his stead 7 * Num. 33. 32 â—… From thence e Either 1. From that place and that either from Moseraâ—… last mentioned or from Bene-jaakan for relatives many times in Scripture belong to the remoter antecedent Or 2. From that time for this particle sometimes notes not place but time as 2 King 2. 21. Isa. 65. 20. So the meaning is At or about that time as it is v. 8. which being considered may serve to clear the great difficulty discoursed upon the last verse concerning the seeming contradiction of this place and Numb 33. 31 32. they journeyed unto Gudgodah and from Gudgodah to Jotbath a land of rivers of waters 8 At that time f About that time i. e. when I was come down from the mount as was said v. 5. For these words manifestly look to that verse the 6 and 7. verses being put in by way of parenthesis as was said before Or if it relate to the words immediately foregoing this may be meant of a second separation of them upon Aarons Death and having mentioned the separation of Eleazar to the Office of the high Priest in his Fathers stead v. 6. he now repeats it that the Levites who were his as they had been his Fathers Servants were separated as before or were confirmed in their office * 〈◊〉 3. 6. 〈◊〉 8. 14. the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD to stand before the LORD g A phrase used concerning the Prophets 1 King 17. 1. and 18. 15. this being the posture of Ministers Hence the Angels are said to
that time when multitudes were made Christs willing people by the preaching of the Apostles as we read Acts 2. 3. 4. 5 c. And for the second clause it is to be understood thus thou hast or as it is in the Hebrew to thee is the dew of thy youth or of thy childhood for the word jeled from which this is derived signifies sometimes a young man and sometimes a child or infant By youth or childhood he here seems to understand those young men or children which shall be born to the Messias who are called his children Heb. 2. 13. and his seed Isa. 53. 10. wherein possibly there might be an allusion to this dew Thus the abstract is here put for the concrete which is very frequent in the Hebrew Tongue as Circumcision and Uncircumcision are put for the circumcised and the uncircumcised c. And even in the Latine Tongue this very word youth is oft used for a young man or for a company of young men By the dew of youth he means youth or young men like dew the note of similitude being oft understood And this progeny of Christ is compared to the dew partly because of their great multitude being like drops of dew innumerable and covering the whole face of the earth see 2 Sam. 17. 12. and partly because of the strange manner of their generation which like that of the dew is done suddenly and secretly and not perceived till it be accomplished and to the admiration of those that behold it of which see Isa. 49. 21. Or 2. joyntly as one entire sentence The dew of thy youth i. e. Thy posterity which is like the dew as was noted and explained before is as the dew which may very well be understood out of the foregoing clause as the word feet is understood in like manner Psal. 18. 33. He maketh my feet like hinds feet of or from the womb of the morning it is like the morning dew as it is called both in Scripture as Hos. 6. 4. and in other Authors Not is it strange that a womb is ascribed to the morning seeing we read of the womb of the Sea and of the womb of the â—…oe and frost Job 38. 8 28 29. 4 The LORD hath sworn t Which he did not in the Aaronical Priesthood Heb. 7. 21. but did it here partly because the thing was new and strange and might seem incredible because God had already erected another and that an everlasting Priesthood Numb 25. 13. and given it to Aaron and his posterity for ever and therefore this needed all possible assurance and partly that this Priesthood might be established upon better promises as is said Heb. 8. 6. and made sure and irrevocable and such that God neither could nor would repent of it as it follows and therefore will not repent * Heb. 5. 6. 7. 17 21. Thou art u To wit by my order and constitution thou shalt be so and I do hereby make thee so a priest x As well as a King Those Offices which were divided before between two families are both united and invested in thee both being absolutely necessary for the discharge of thine Office and for the establishment of thy Kingdom which is of another kind than the Kingdoms of the World spiritual and heavenly and therefore needs such a King as is also a Minister of holy things This word plainly discovers that this Psalm cannot be understood of David as some of the Jews would have it but onely of the Messias And although this word Cohen be sometimes used of a Prince or great Person in the State as the Jews object yet it cannot be so understood here partly because it signifies a Priest in Gen. 14. 18. from whence this expression is borrowed partly because that word is never used of a Soveraign Prince or King such as the Jews confess the Messias to be but onely of inferiour Princes or Ministers of State as Gen. 41. 45. 2 Sam. 8. ult partly because such an inconsiderable assertion would never have been ushered in by so solemn an oath especially after far greater things had been said of him in the same kind v. 1 2 3. and partly because the Messias is called a Priest Zach. 6. 13. compare Ier. 20. 21. 35. 15 18. for ever y Not to be interrupted or translated to another person as the Priesthood of Aaron was upon the death of the Priest but to be continued to thee for ever after the order of Melchizedek z Or after the manner c. so as he was a Priest and also a King and both without any successor and without end in the sence intended Heb. 7. 3. 5 The Lord a Either 1. God the Father whose words and oath he last mentioned v. 4. So this is an Apostrophe of the Psalmist to Christ Thy God and Father is at thy right hand to wit to defend and assist thee as that phrase is used Psal. 16. 8. 109. 31. and elsewhere See the Notes on v. 1. And he to wit God the Father shall strike c. as it follows Although this latter clause may belong to the Messias and as in the former he spake to him so in this he speaketh of him such changes of persons being very frequent in this Book Or 2. God the Son or the Lord who is at thy right hand as was said before v. 1. shall strike c. So this is an Apostrophe to God the Father concerning his Son This seems best to agree with the following verses for it is evident that it is the same person who strikes thorow Kings and judgeth among the heathen and filleth c. And so this whole verse and those which follow speak of one person which seems most probable at thy right hand shall strike thorow kings b Shall mortally wound and destroy all those Kings and Potentates who are obstinate enemies to him and to his Church in the day of his wrath c In the day of battel when he shall contend with them and pour forth the flouds of his wrath upon them 6 He shall judge d Either 1. conquer and govern them or rather 2. condemn and punish them as it is explained in the following clauses and as this word is used Gen. 15. 14. Rom. 2. 1 2. 1 Pet. 4. 6. and elsewhere among the heathen he shall fill the places d Or the place of battel which is necessarily supposed in the fight and therefore may very well be understood with the dead bodies e Of his enemies slain by his hand and lying in the field in great numbers and heaps and that unburied to their greater infamy he shall wound the heads f Heb. the head Which may be understood either 1. of some one person and eminent adversary of Christ and of his Kingdom either the Devil by comparing this with Gen. 3. 15. Heb. 2. 14. who was indeed the Head or
the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priests office in the sight of Aaron d In the time of Aarons life as this phrase is taken Nâ—…ab â—… 4. See also Psal. 72. 5 17. and under their fathers inspection and direction and as their fathers servants or ministers in the Priests-office for servants are oft described by this phrase of being or standing or 〈◊〉 in the sight or 〈◊〉 of their master their father 5 And the LORD spake unto Moses saying 6 Bring the tribe of Levi near and present them e Offer them to the Lord for his special service This was promised to them before and now actually conferred upon them before Aaron the priest that they may minister unto him 7 And they shall keep his charge f i. e. Aarons charge or those things which are committed principally to Aarons care and oversight and under him and his direction to the Levites and the charge of the whole congregation g i. e. Of all the sacrifices and services which were due to the Lord from all the people and because all the people could not and might not perform them or at least diverse of them in their own persons therefore they were to be performed by some particular persons in their name and stead formerly by the first-born Numb 8. 16. and now by the Levites See Numb 1. 53. and 16. 9. before the tabernacle h Emphatically not within the Tabernacle for the care of these things within the holy place was appropriated to the Priests as the care of the most holy place was peculiar to the High-priest of the congregation to do the service of the tabernacle 8 And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel i Those things which all the children of Israel are in their several places and stations obliged to take care of though not in their persons yet by others in their stead to do the service of the tabernacle 9 And * chap. 8. 19. thou shalt give the Levites unto Aaron and to his sons they are †Heb. 〈◊〉 giveâ—… wholly given unto him k To attend upon him and observe his orders and case him of part of his burden in things hereafter mentioned out of the children of Israel 10 And thou shalt appoint Aaron and his sons and they shall wait on their priests office l In their own persons not by the Levites and the stranger m i. e. Every one who is of another family than Aarons yea though he be a Levite See Numb 1. 53. and 16. 40. that cometh nigh n To wit to execute any part of the Priest office shall be put to death 11 And the LORD spake unto Moses saying 12 And I behold * chap. 8. 16 and 18. 6. I have taken the Levites from among the children of Israel instead of all the first-born n Who were Gods propriety by right of Redemption Exod. 13. 12. and to whom the administration of holy things was formerly committed which now was taken away from them either because they had forfeited this priviledge by joyning with the rest of their brethren in the idolatrous worship of the calf or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess and therefore could not be at leisure to attend upon the service of the Sanctuaâ—…y Which made it fit that this work should be committed to other hands And God would not commit it to some other persons in each Tribe which might be an occasion of Idolatry confusion division and contempt of sacred things but to one distinct Tribe which might be intirely devoted to that service and particularly to the Tribe of Levi partly out of his respect to Moses and Aaron branches of this Tribe partly as a recompence of their zeal for God and against Idolaters See Exod. 32. 25 29. Deut. 33. 9. and partly because it was the smallest of the Tribes and therefore most likely to find both employment in and maintenance for the work that openeth the matrix among the children of Israel therefore the Levites shall be mine 13 Because * Exod. 13. 2. Lev. 27. 26. chap. 8. 16. Luk. 2. 23. all the first-born are mine * Exod. 13. 12 15. for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD o Who may appoint whom I please for my service 14 And the LORD spake unto Moses in the wilderness of Sinai saying 15 Number the children of Levi after the house of their fathers by their families every male from a month old p Because at that time the first-born in whose stead the Levites came Numb 8. 16. were offered to God Luk. 2. 22. and to be redeemed Numb 18. 16. And from that time the Levites were consecrated to God and were as soon as they were capable to be instructed in their work Elsewhere they are numbred from twenty five years old when they were entred as novices to part of their work Numb 8. 24. and from thirty years old when they were compleatly admitted to their whole office and upward shalt thou number them 16 And Moses numbred them according to the †Heb. mouth word of the LORD as he was commanded 17 * Gen. 46. 11. Exod. 6. 16. chap. 26. 57. 1 Chron. 6. 1 2. and 23. 6. And these were the sons of Levi by their names Gershon and Kohath and Merari 18 And these are the names of the sons of Gershon by their families Libni and Shimei 19 And the sons of Kohath by their families Amram and Izhar Hebron and Uzziel 20 And the sons of Merari by their families Mahli and Mushi these are the families of the Levites according to the house of their fathers 21 Of Gershon was the family of the Libnite and the family of the Shimite these are the families of the Gershonite 22 Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23 The families of the Gershonite shall pitch behind the tabernacle westward 24 And the chief of the house of the father of the Gershonite shall be Eliasaph the son of Lael 25 And the charge of the sons of Gershon in the tabernacle of the congregation shall be the * Exod. 25. 9. tabernacle q Not the boards which belonged to Merari ver 36. but the ten curtains mentioned Exod. 26. 1. and the * Exod. 26. 1. tent r To wit the curtains of goats hair * Exod. 26. 7. 14. the covering thereof s i. e. The coverings of
being seventy persons were with the great men of the city which brought them up 7 And it came to pass when the letter came to them that they took the kings sons and slew seventy persons Iehu justly required this because the Sovereign and most Righteous Lord of all mens lives commanded it but the Samaritans wickedly obeyed it because they destroyeâ—… persons in a great measure innocent meerly out of slavish fear and without any knowledge of or regard to Gods command and put their heads in baskets and sent him them to Jezreel 8 ¶ And there came a messenger and told him saying They have brought the heads of the kings sons And he said Lay ye them in two heaps at the entring in of the gate n The place of Judicature to signify that this was an act of Justice and of Gods Righteous Judgment and the place of greatest concourse where people went out of the City and came into it and whither they resorted for Judgment and other occasions that all men might behold this dreadful spectacle of Divine vengeance upon Ahab's Family and thereby might justify Iehu's cause and proceedings until the morning 9 And it came to pass in the morning that he went out and stood and said to all the people o Either First To the promiscuous multitude met there to gaze upon this sad and strange spectacle So the sense is Be not you troubled nor affrighted with these unusual and dismal occurrences if any thing be amiss in these actions I do here publickly and solemnly acquit you as Righteous and Innocent do not you therefore fear any vengeance from God or men for it if there be any guilt it is in me and in those who cut off these heads Or Secondly To those who cut off and brought the heads for the same persons did both and were here present as Iehu commanded them v. 6. to them he speaks in the audience of all the people or by all the people may be meant all those who brought the Heads and were there waiting for Iehu according to his order So the Speech is in part Ironical to this purpose You are Righteous in your own eyes and you look upon me as a Traitor and Rebel and Murderer because I have risen against and slain my Master which I acknowledge I have done But if I am guilty you are not innocent and therefore cannot accuse me for I have killed one but you a great number This explication seems probable onely the Hebrew word ham being generally used of the common people may seem not so fitly to agree to these Rulers and great Men who had brought the Heads and that expression to all the people implies that Iehu did not direct his Speech to some particular persons but to the whole Body of the people then present whom he clears from all blame and to whom he appeals as Witnesses between him and these persons Ye be righteous behold I conspired against my master and slew him but ‡ Heb. anâ—… who slew all these 10 Know now that there shall fall unto the earth nothing of the word of the LORD which the LORD spake p But the truth is neither I nor they are to be blamed nor you that assisted and encouraged me herein for this is not mans work but Gods and done by his command concerning the house of Ahab for the LORD hath done that which he spake * 1 Kin. 21. 29 ‡ Heb. by the hand of by his servant Elijah q Whom he mentions rather than Elisha partly because Elijah was now dead and therefore his â—…me and memory was more Sacred than Elisha's who was yet alive this being the common humour and folly of Mankind to value and honour those that are dead whom they contemned whilst they lived and partly because Elijah's Prophecy was known and publick and famous when Elisha's was delivered in a corner and that not from his own mouth but by one of the Sons of the Prophets 11 So Jehu slew all that remained of the house of Ahab in Jezreel and all his great men r Whom he had advanced and made Great in Wealth or Honour and Quality who had been partners with him in his sins and who were likely to be avenged of his death and his ‖ Or acquaintance kinsfolks and his priests s His Domestick Priests which had waited upon Ahab and Iezabel in their Idolatrous services and were fed at the Kings Table Compare 1 King 18. 19. Or his chief officers of State as that word is sometimes used Of which see 2 Sam. 8. 18. compare with 1 Chron. 18. 17. Obj. These were included in his great men mentioned before Answ. Yet may they well be mentioned apart as a distinct and the most eminent sort of them until he left him none remaining t To wit in that place and Kingdom for he did leave some of the Royal Seed of Iudah Chap. 11. 1 2. 12 And he arose and departed and came to Samaria And as he was at the ‡ Heb. House of Shepherds binding sheep shearing house u Where they used to shear Sheep and then to Feast after their manner 1 Sam. 25. 36. 2 Sam. 13. 23. Or this may be the name of a Place Beth-heked of the shepherds or Beth-heked-rohim in the way 13 Jehu ‡ Heb. found met with the brethren x Not strictly so for they were killed before this 2 Chron. 21. 17. but his brethrens sons as they are called 2 Chron. 22. 8. or others of his near kinsmen such being oft called brethren in Scripture as Gen. 13. 8. of Ahaziah king of Judah and said Who are ye And they answered We are the brethren of Ahaziah and we go down ‡ Heb. to the peace of c. to salute the children of the king and the children of the queen 14 And he said Take them alive And they took them alive and slew them y Partly in compliance with God's Command Chap. 9. 8. for these were of the House of Ahab by the Mothers-side Chap. 8. 18. and partly that they might neither claim the Kingdom of Israel in Right of their Grandmother as they might well have done if God had not given it to Iehu nor Revenge the Deaths of their near Relations at the pit of the shearing-house z Where he intended to Bury them even two and forty men neither left he any of them 15 And when he was departed thence he ‡ lighted on Jehonadab the son of Rechab a A Kenite 1 Chron. 2. 55. and a man of singular Prudence and Piety as appears from this History and from Ier. 35. 6. coming Heb. found to meet him b To Congratulate with him for the Destruction of that wicked Family and to encourage and advise him to proceed in fulfilling the Will of God Revealed to him and he ‡ Heb. blessed saluted him c Iehu saluted Iehonadab and
a matter And very grievous to her because Womens Affections use to be vehement and it is irksome to them to have them restrained or denied shall be ‖ Or subject to thy Husband to thy Husband and he shall rule * 1 Cor. 14. 34. over thee n Seeing for want of thy Husbands rule and conduct thou wast seduced by the Serpent and didst abuse that power I gave thee together with thy Husband to draw him to sin thou shalt now be brought down to a lower degree for he shall rule thee not with that sweet and gentle hand which he formerly used as a guide and Counsellour onely but by an higher and harder hand as a Lord and Governour to whom I have now given a greater Power and Authority over thee than he had before which through thy pride and corruption will be far more uneasie to thee than his former Empire was and who will usurp a further power than I have given him and will by my permission for thy punishment rule thee many times with Rigour Tyranny and Cruelty which thou wilt groan under but shalt not be able to deliver thy self from it See 1 Cor. 14. 34. 1 Tim. 2. 11 12. 1 Pet. 3. 6. 17. And unto Adam he said because thou hast hearkned unto the voice of thy Wife o i. e. Obeyed the word and counsel contrary to my expresse command and hast eaten of the Tree of which I commanded thee saying Thou shalt not eat of it * Isa. 24. 5 6. Rom. 8. 20. cursed is the ground p Which shall now yield both fewer and worse fruits and those too with more trouble of mens minds and labour of their bodies for thy sake q i. e. Because of thy sin or to thy use or as far as concerns thee in sorrow r Or with toil or grief shalt thou eat of it all the days of thy life 18. Thorns also and Thistles a And other unuseful and hurtful Plants Synecdochically contained under these shall it †Heb cause to bud bring forth b Of its own accord to thee c Not to thy benefit but to thy grief and punishment And thou shalt * Psal. 104. 14. eat the Herb of the Field d In stead of those generous and delicious Fruits of Paradise which because thou didst dispise thou shalt no more tast of See Gen. 1. 29. 19. In the sweat of thy face f i. e. Of thy Body He mentions the Face because there the sweat appears first and most Or with labour of Body or Brain Eccles. 1. 13. and vexation of mind shalt thou eat Bread g i. e. Get thy food and livelihood Bread being put for all nourishment as Gen. 18. 5. and 28. 20. till thou return unto the ground for out of it wast thou taken for dust thou art i As to the constitution and original of thy Body See Gen. 18. 27. Iob 1. 21. Psal. 103. 14. and unto dust shalt thou return k Though upon thy obedience I would have preserved thy Body no less than thy Soul from all mortality yet now having sinned thou shalt return unto dust in thy Body whilst the immortal Spirit shall return unto God who gave it Eccles. 12. 7. Thus thy end shall be as base as thy beginning 20. And Adam called his Wives name †Heb. Chavâ—… Eve m Which signifies either Living or the giver or preserver of Life because she was the Mother of all living n Though for her sin justly sentenced to a present death yet by Gods infinite Mercy and by vertue of the promised Seed was both continued in Life her self and was made the Mother of all living Men and Women that should be after her upon the Earth who though in and with their Mother they were condemned to speedy Death yet shall be brought forth into the state and Land of the Living and into the hopes of a blessed and eternal Life by the Redeemer whose Mother or progenitor she was 21. Unto Adam also and to his Wife did the LORD God p Either by his own word or by the Ministry of Angels make coats of skins q Of Beasts slain either for Sacrifice to God or for the use of man their Lord and owner and clothed them r Which he did partly to defend them from excessive heats and colds or other injuries of the Air to which they were now exposed Partly to mind them of their sin which made their nakedness which before was Innocent and Honourable now to be an occasion of sin and shame and therefore to need covering And partly to shew his care even of fallen man and to encourage his hopes of Gods mercy through the blessed Seed and thereby to invite him to Repentance 22. And the LORD God said s Either within himself or to the other persons of the Godhead Behold the Man is become t i. e. Adam and Eve both are become such according to the Devils promise and their own expectation This is an Holy Irony or Sarcasm like those 1 King 18. 27. Eccles. 11. 9. q. d. Behold O all ye Angels and all the future Generations of men how the first man hath over-reached and conquered us and got the Divinity which he affected and how happy he hath made himself by his Rebellion But this bitter scorn God uttereth not to insult over mans misery but to convince him of his sin folly danger and calamity and to oblige him both to a diligent seeking after and a greedy embracing the remedy of the promised Seed which God offered him and to a greater watchfulness over himself and respect to all Gods commands for the time to come as one of us u i. e. As one of the Divine Persons of infinite Wisdom and Capacity Here is an evident proof of a plurality of persons in the Godhead compare Gen. 1. 26. and 11. 7. If it be said God speaks this of himself and the Angels besides that as yet not one word hath been spoken concerning the Angels it is an absurd and unreasonable conceit that the great God should level himself with the Angels and give them a kind of equality with himself as this expression intimates to know Good and Evil x To know all things both good and evil and now lest he put forth his hand y The speech is defective and to be supplyed thus or some such way But now care must be taken or man must be banished hence lest he c. and take also a i. e. As he did take of the Tree of knowledge of the Tree of Life and eat and live for ever b i. e. And thereby prophane that Sacrament of Eternal Life and fondly perswade himself that he shall live for ever This is another scoffe or irony whereby God upbraideth mans presumption and those vain hopes wherewith he did still feed himself 23. Therefore d For
Be it so that I have slain a man and that a young man why do you concern your selves in it It is to my own wounding and hurt not to yours I must suffer for it not you Some take this to be a sorrowful confession of his bloody crime q. d. I have murdered a man to my wounding c. i. e. to my utter ruine or to the wounding and grief of my Heart and Conscience But this seems not to agree either with the quality of Cains Family or with the temper of Lamechs Person or with the scope of the Holy Ghost in this place which is to describe not the vertues but the crimes of that wicked race According to the Marginal Translation the sense may be this fear not for me for if any man though in his youth and strength should assault me and give me the first wound he should pay dearly for it and though I were wounded and weakned the remainders of my strength would be sufficient to give him his deaths wound The words also may be otherwise rendred the particle chi being taken interrogatively as it is Isa. 29. 6. and 36. 19. and elsewhere Have I slain a man to my wounding and or or a young man to my hurt i. e. that thereby I should deserve such a mortal wound or hurt to be inflicted upon me by way of retaliation You have therefore no cause of fear either for my sake or for your own 24. If Cain shall be avenged o If the slaughter of Cain shall be punished in him that shall kill him whosoever he be seven-fold truly Lamech seventy and seven-fold p i. e. My death shall be much more certainly and severely revenged by God upon any man that shall murder me These words may be either 1. A profane scoffe q. d. Since Cain my Father and pattern in murther was so far from being punished by the hand of God that he had a special protection from him that no man should dare to touch him I whose murther is not so hainous as his was shall not fare worse than he and therefore have no reason to fear either God or Men. Or 2. An argument or ground of his security q. d. I am not onely secured by my own puissance but by God's Providence which certainly will be more watchful over me who have not committed any such horrid crime than over him that killed his own innocent Brother 25. And Adam knew his Wife again and she bare a Son and called his name †Heb. Sheth Seth q She gave the name but not without Adams consent Gen. 5. 3. For God said she r By divine inspiration hath appointed me another seed s Note that the word Seed is used of one single person here and Gen. 21. 13. and 38. 8. Which confirms the Apostles argument Gal. 3. 16. in stead of Abel t To succeed his Father Adam as Abel should have done in the Priesthood and Administration and care of Holy things in the Church of God whom Cain slew 26. And to Seth to him also there was born a Son and he called his name †Heb. Enosh Enos u Which properly signifies a miserable man to note the great wickedness and wretchedness of that Generation which the Hebrew Writers generally observe then began men ‖ Or to call themselves by the name of the Lord. to call upon the Name of the LORD x To pray unto God to Worship God in a more publick and solemn manner Praying being here put for the whole Worship of God as Gen. 12. 8. and 26. 25. and in many other places According to the marginal version the sense is this Then when the World was universally corrupt and had forsaken God and his service good men grew more valiant and zealous for God and did more publickly and avowedly own God and began to distinguish and separate themselves from the ungodly World and to call themselves and one another by the Name of God i. e. the Sons Servants or Worshippers of God as they are expresly called and that as it seems upon this occasion Gen. 6. 2. And in this sense this phrase is elsewhere taken as Isa. 43. 7. and 44. 5. and 65. 1. Some render the place thus Then began Men to profane the name i. e. the Worship of the Lord by Idolatry or Superstition But this seems neither to agree with the Hebrew phrase nor to suit with this place where he speaks of the posterity of Seth who were the Holy Seed and only Church of God then in the World CHAP. V. 1. THis is the * 1 Chron. 1. 1. book a i. e. The List or Catalogue as this word is taken Nehem. 7. 5. Matth. 1. 1. as it is also put for any short writing as for a bill of Divorce as Deut. 24. 1 2. of the Generations of Adam b i. e. His posterity begotten by him the word being passively used But he doth not here give a compleat list of all Adams Children but only of his godly Seed which preserved true Religion and the Worship of God from Adam to the Flood and from whose Loins Christ came Luke 3. In the day that God Created Man c This is here repeated to note the different way of the production of Adam and of his posterity his was by creation from God theirs by Generation from their Parents in the likeness of God made he him d See Gen. 26. 27. 2. Male and Female created he them e See Gen. 1. 26. Math. 19. 4. Mark 10. 6. and blessed them f With power to propagate their kind and with other blessings See Gen. 1. 28. and called their Name Adam g Which name is given both to every man as Gen. 9. 6. Psal. 49. 20. and to the first man as Gen. 2. 23. and to the whole kind both the Man and the Woman who are called by one name to shew their intimate Union and Communion in all things in the day when they were created 3. And Adam lived an hundred and thirty years h After he was created in which time he begat other Sons and Daughters as appears from what was said before and begat a Son in his own likeness after his image i Either 1. In regard of the natural frame of his Body and Soul But this was so evident of it self that the mention of it had been frivolous Nor is there any reason why that should be said of Seth rather thâ—…n of Cain or Abel Or 2. In regard of his corruption q. d. a weak sinful mortal man like himself For Adams image is here plainly opposed to the likeness of God wherein Adam is said to be created ver 1. And this is fitly said of Seth to signifie that although he was a worthy and good man and Adam excepted the most eminent person of the whole Church of God yet he no less than wicked Cain was begotten and born in sin
be assured I will be much more solicitous for the blood of men when it shall be shed by unjust and violent hands will I require i I will make inquisition for the Author of such bloodshed as I did after Cain and consequently punish him For this phrase of requiring implies punishment See Gen. 42. 22. Deut. 18. 19. compared with Acts 3. 23. Psal. 9. 13. If Magistrates neglect this duty I my self will avenge it by my own hand At the hand of every Beast will I require it k Not for the punishment of the Beast which being under no Law is not 〈◊〉 of sin nor punishment but for caution to men for whose use seeing they were made it is no abuse of them if they be destroyed for mans benefit Compare Exod. 21. 28. Levit. 20 15. and at the hand of Man at the hand of every mans Brother l This is added either 1. as an aggravation of the crime because the man slain was the Brother of the Murderer all men being made of one blâ—…od Act. 17 26. And having one Father even God Mal. 2. 10. and Adam too Upon which accounts all men are frequently called one anothers 〈◊〉 as is manifest from Gen. 26. 31 and 29. 4. Levit. 19. 17. and 25. 14. and 26. 37. and from many other places of Scripture Or 2. As an assurance of the punishment of the Murderer without any exception of the nearest relation which though it makes the sin greater yet many times is a security against punishment the murtherer easily finding favour and pardon from his Parents and dear Friends But the former sense seems the better will require the †Heb Soul Life of Man 6. * Matth. 26. 52. Revel 13. 10. Whoso sheddeth ‖ Or the blood of man in man mans blood m Willfully and unwarrantably For there is a double exception to this Law 1. Of casual Murder expressed Numb 35 31. Deut. 19. 4. 2. Of death inflicted by the hand of the Magistrate for crimes deserving it mentioned in the following words and elsewhere by man n i. e. By the hand of man namely the Magistrate Rom. 13. 4. Who is hereby impowered and required upon pain of my highest displeasure to inflict this punishment See Exod. 21. 12. Levit. 24. 17. Matth. 26. 57. 〈◊〉 For that Man i. e. For that mans sake whose blood he hath shed which cries for vengeance shall his blood be shed * Chap. 1. 2â—… For in the image of God made he man o So that Murder is not only an offence against man but also an injury to God and a contempt of that image of God which all men are obliged to reverence and maintain and especially Magistrates who being my Vice-gerents and Servants are therefore under a particular obligation to punish those who dâ—…face and destroy it 7. And yet be ye fruitful and multiply p i. e. As for you I do not repent of that former blessing I gave to your Parents Gen. 1. 28. but do hereby renew it to you and â—…your Seed after you bring forth abundantly in the Earth and multiply therein 8. And God spake unto Noah and to his Sons with him saying 9. And I behold I establish my Covenant q i. e. My promise For the Beasts included in this Covenant ver 10. are not capable of a Covenant properly so called And the word Covenant is oft used for a simple promise as we shall see hereafter with you and with your Seed r i. e. Your posterity as that word is frequently taken as Gen. 12. 7. Exod. 28. 43. c. after you 10. And with every †Heb. living soul. living Creature that is with you of the Fowl of the Cattle and of every Beast of the Earth with you from all that go out of the Ark to every Beast of the Earth ‖ To wit which shall hereafter be in the Earth So they are distinguished from these which were now with them 11. And * Isai. 54. 9 I will establish my Covenant with you neither shall all Flesh be cut off any more by the Waters of a Flood neither shall there any more be a Flood s i. e An universal deluge For particular inundations there have been whereby Towns and Countries have been overwhelmed with all their inhabitants to destroy the Earth 12. And God said This is the token of the Covenant t This i. e. The bow mentioned in the next verse I appoint to you for a sensible sign and evidence to assure you that I shall perform this Covenant or Promise which I make between me and you and every living Creature that is with you for perpetual Generations 13. I do set ‖ Heb. I have given i. e. I will from time to time give and place my Bow u God calleth it his Bow partly because it was his workmanship and chiefly because it was his pledge and the seal of his promise in the Cloud x A proper seat for it That they might now fetch an argument of Faith from thence whence before they had matter of just fear and that which naturally was and is a sign of Rain might by this new appointment of God be turned into an assurance that there should be no such overflowing Rain as now had been and it shall be for a token of a Covenant between me and the Earth 14. And it shall come to pass when I bring a Cloud over the Earth y Not always but very frequently which is sufficient for this purpose that the Bow shall be seen in the Cloud 15. And I will remember my Covenant which is between me and you and every †Heb. every living Soul in all flesh living Creature of all Flesh and the Waters shall no more become a Flood to destroy all Flesh. 16. And the Bow shall be in the Cloud and I will look upon it that I may remember the Everlasting Covenant z i. e. This Covenant made with all succeeding Generations of men and Beasts This and the like speeches are oft ascribed to God after the manner of Men who being forgetfull need helps for their memory between God and every living Creature of all Flesh that is upon the Earth 17. And God said unto Noah This is the token of the Covenant a The same thing is so oft repeated for the strengthning of the Faith of all men and especially of Noah and his Sons whom the remembrance of that dreadful deluge which they had experience of had made exceeding prone to fears of the like for time to come which I have established between me and all Flesh that is upon the Earth 18. And the Sons of Noah that went forth of the Ark were Shem and Ham and Iapheth And Ham is the Father of †Heb. Chanaan Canaan b Which is here mentioned to make way for the following relation 19. These are the three Sons
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.
men which went with me m For as Abram had a right to spoils so had they whether they joyned with him in the Battle as it is conceived they did or onely abode by the stuffe 1 Sam. 30. 24. and therefore though he might and did give away his own right he could not give away other mens Aner Eshcol and Mamre Let them take their portion CHAP. XV. 1 AFter these things the word of the LORD came unto Abram in a Vision a God antiently revealed himself to men two ways Either 1. When the man was asleep in a dream Or 2. In a vision Num. 12. 6. when he was awake and this either 1. When he was wrapt into an Extasie wherein his senses are idle but his mind is active and elevated to the contemplation and understanding of what God reveals See Numb 12. 6 7 8. and 24. 4. Isa. 1. 1. Act. 10. 10 11. Or 2. When the thing was manifested by an external representation So here God seems to have appeared to Abram in the shape of a man as he did Gen. 18. as may be gathered from v. 5 10. saying Fear not Abram b Neither the return of those Enemies whom thou hast smitten and provoked nor the envy of thy neighbours for this glorious victory nor for thy own desolate condition I am thy * Psal. 3. 3. 5. 12. 84. 11. 91. 4. shield and ‖ Or thy reward shall be very great thy exceeding * Psal. 16. 5. great reward c Seeing thou didst trust to my protection I will be a shield or a protectour to thee and seeing thou didst so honourably and for my sake reject other rewards taken by thy self and offered by the King of Sodom thou shalt be no loser by it I will abundantly recompence all thy piety to me and charity to thy afflicted kinsman Lot and thy liberality towards others I will bless thee with all sorts of good things as well as defend thee from all evil which two things make a man compleatly happy 2 And Abram said Lord God what wilt thou give me †What pleasure can I take in any other gifts so long as thou dost withhold from me that great and promised gift of that blessed and blessing seed in the giving of whom thy honour and the worlds happiness is so highly concerned ch 12. 3. seeing * I go d Either 1. I pass the time of my life going on and growing in years and hastning to my long home Or 2. I die i. e. am about to die or likely to die Going is oft times put for dying as 1 Chron. 17. 11. compared with 2 Sam. 7. 12. Iob. 10. 21. and 14. 20. Mat. 26. 24. childless e What good will the world do me if I have no Heir to possess it if God lose the Glory of his Truth in making good his promise and I lose the comfort of my long-hoped for Child and that such a Child the effect of a Divine promise one out of whose loines he must come in whom all Nations shall be blessed and the Steward of my house f Heb. The Son of the care or government or management of my house i. e. he who manageth the affairs of my house An usual Hebraism as captives are called children of captivity Esra 4. 1. and afflicted persons children of affliction Prov. 31. 5. Others read the verse thus And the Steward of my house this Eliâ—…zer of Damascus understand shall be my Heir which words may easily be supplyed out of the following verse And such supplements of a word or short sentence out of a member or verse either foregoing or following are frequent in Scriprure as Numb 24. 22. Zech. 14. 18. Nehem. 5. 2. Habak 2. 3. Eph. 2. 1. is this Eliezer of Damascus g This may be the name either of a man or of a place so called 3 And Abram said Behold to me thou hast given no seed and lo one born in my house h Of such see Gen. 14. 14. and Eccles. 2. 7. And these are opposed to them that are born of a man's body Iob 19. 17. Prov. 31. 2. Ier. 2. 14. is mine heir i Either 1. â—…y â—…ness of relation being as some conceive descended from Aram the eldest Son of Sem. Or 2. For a recompence of his fidelity compare Prov. 17. 2. Or 3. Because he only had the exact knowledge and absolute power of all his masters estate Gen. 24. 10. and therefore could easily keep all after his Masters death All which reasons concurring might give occasion for this speech 4 And behold the word of the LORD came unto him saying This shall not be thine heir but he that shall come forth out of thine own Bowels k i. e. Out of thy own body see Gen. 35. 11. 2 Sam. 7 12. 2 Chron. 6. 9. shall be thine heir 5 And he brought him forth abroad and said Look now towards Heaven and tell the Stars l Qu. Seeing the Sun was not yet going down v. 12. how could he see the Stars Ans. 1. He might see them by representation in a vision or by a divine power strengthning his eyes to behold them 2. It was not necessary he should then actually see them He bids him make tryal when he pleased if he could number the Stars which were now present to his mind and would shortly be present and visible to his bodily eye if thou be able to number them m Which thou art not able to do for though Astronomers have presumed to give us the number of those stars which are distinctly visible to the eye wherein yet they vary one from another yet that there are other stars innumerable appears confusedly to the eye and evidently by the help of glasses and he said unto him * 1 Chron. 27. 23. Rom. 4. 18. so shall thy seed be 6 And he * Rom 4. 3. Gal. 3. 6. Jam 2 2â—… believed in the LORD n i. e. He was fully perswaded that God was able to fulfil and would certainly fulfil the promise made to him concerning a Child and especially concerning the Messias who should come out of his loyns by that child and that both himself and all people should be justified and blessed in and through him and he counted * Or reckâ—…ned or imputed as this word is translated Rim. 4. 10 22. it to him for righteousness o i. e. For a righteous and worthy action as Psal. 106. 31. and further in respect of this action and grace of faith whereby he relyed upon God for the promised seed and upon the promised seed too he pronounced him a just and righteous person notwithstandings his failings which even this history acquaints us with and graciously accepted him as such Which sence is easily gathered from St Paul's explication and accommodation of this passage Rom. 4. 9. 18 22. 7 And he said unto him I am the LORD that brought thee out
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
afterwards given to them which made it no loss but a great convenience and advantage to the Children of the chief Wives to have their half-brethren the Sons of the Concubines seated so near to them which Abraham had Abraham gave gifts and sent them away from Isaac his son o Partly that the intire possession of that Land might be reserved to the Children of Isaac and partly lest nearness of relation joyned with cohabitation or neighbourhood should beget a great familiarity between them whereby Isaacs seed were likely to be infected by their brethren whose degeneration and Apostacy Abraham might easily foresee from the evil inclinations of their own hearts and Gods exclusion of them from that Covenant of grace and life which was the onely effectual remedy against that powerful and universal corruption while he yet lived east-ward unto the east-countrey p Into Arabia and other parts of Asia the greater which were scituate east-ward from the Southern part of Canaan where Abraham now was whence these people are oft called the Children of the East as Iudg. 6. 3. and 7. 12. Iob 1. 3. 7 And these are the days of the years of Abrahams life which he lived an hundred threescore and fifteen years 8 Then Abraham gave up the ghost q His soul was not required of him as it was of that fool Luk. 12. 20. not forced from him by sharp and violent diseases but was quietly easily and chearfully yielded up by him into the hands of his merciful God and Father as the word intimates and died in a good r Good both graciously his hoary head being found in the way of righteousness and naturally free from the manifold infirmities and calamities of old age Of which see Eccles. 12. 1. c. old age an old man and full of ‖ Or days See Chap. 35. 29. years s In the Hebrew it is onely full or satisfied but you must understand with days or years as the phrase is fully expressed Gen. 35. 29. 1 Chron. 23. 1. and 29. 28. Iob 42. 17. Ier. 6. 11. When he had lived as long as he desired being in some sort weary of life and desirous to be dissolved or full of all good as the Chaldee renders it satisfied as it is said of Naphtali Deut. 33. 23. with favour and full with the blessing of the Lord upon himself and upon his Children and was gathered to his people t To his godly Progenitours the former Patriarchs to the Congregation of the just in heaven Heb. 12. 23. in regard of his soul For it cannot be meant of his body which was not joyned with them in the place of burial as the phrase is Isa. 14. 20. but buried in a strange Land where onely Sarahs body lay And it is observed that this phrase is used of none but good men of which the Jews were so fully perswaded that from this very expression used concerning Ishmael here below ver 17. they infer his Repentance and Salvation See this phrase Gen. 15. 15. and 49. 29. Numb 20. 24. and 27. 13. Iudg. 2. 10. 9 And his sons Isaac and Ishmael u For Ishmael though banished from his Fathers house lived in a place not very far from him and as no doubt he received many favours from his Father after his departure which is implied here ver 6. though it be not mentioned elsewhere so it is probable that he had a true respect and affection to his Father which he here expresseth buried him in the cave of Machpelah in the field of Ephron the son of Zohar the Hittite which is before Mamre 10 * Chap. 23. 16. The field which Abraham purchased of the sons of Heth there was Abraham buried and Sarah his wife 11 And it came to pass after the death of Abraham that God blessed his son Isaac and Isaac dwelt by the * Chap. 16. 14. and 24. 62. well Lahai-roi 12 Now these are the generations of Ishmael x Here recorded as an evidence of Gods faithfulness in fulfilling his promises made to Abraham Gen. 16. 10. and 17. 20. Abrahams son whom Hagar the Egyptian Sarahs handmaid bare unto Abraham 13 And * 1 Chron. 1. 29. these are the names of the sons of Ishmael by their names according to their generations the first-born of Ishmael Nebajoth y Of whom see Isa. 60. 7. From whom part of Arabia was called Nabathea and Kedar z Of whom see Psal. 120. 5. Isa. 21. 16. Ier. 49. 28. the Father of those called Cedraei or Cedareni in Arabia and Adbeel and Mibsam 14 And Mishma and Dumah a From him Dumah Isa. 21. 11. or Dumatha a place in Arabia seems to have received its name Others make him the Father of the Idumeans and Massa 15 ‖ Or Hadad 1 Chron. 1. 30. Hadar and Tema b He gave his name to the City and Countrey of Tema or Teman Iob 2. 11. and 6. 19. Ier. 25. 23. Jetur c The Father of the Itureans as may be gathered from 1 Chron. 5. 19. Naphish and Kedemah 16 These are the sons of Ishmael and these are their names by their towns and by their castles * Chap. 17. 20. twelve princes according to their nations 17 And these are the years of the life of Ishmael an hundred and thirty and seven years and he gave up the ghost and died and was gathered unto his people 18 And they dwelt from Havilah unto Shur that is before Egypt as thou goest towards Assyria ‖ i. e. On that part or side of Egypt which leads to Assyria and he * Heb. fell 2 Sam. 21. 9. died in the presence of all his brethren d His brethren surviving him and being his Neighbours and therefore as they had conversation with him in the time of his Life so now they did him honour at his death But this translation and interpretation may seem improbable 1. Because his death was related ver 17. and would not be so presently repeated 2. Because the foregoing words in this verse speak not of his death but of his dwelling to which these words do very well agree For what we translated and he died is commonly rendred and he fell or it fell and is most commonly used concerning a lot whereby mens portions are designed and divided as Levit. 16. 9 10. Numb 33. 54. Ios. 16. 1. and so the sense may be it fell i. e. that Countrey fell to him and his or he lay or was stretched out or posted himself as the Hebrew word is used Iudg. 7. 12. i. e. he dwelt in the presence of all his brethren and so indeed his Country lay between the Children of Keturah on the East and the Children of Isaac and Israel on the West 19 And these are the generations of Isaac Abrahams son * Matth. 1. 2. Abraham begat Isaac 20 And Isaac was forty years old when he took Rebekah to wife the daughter of Bethuel
and well with the flocks and bring me word again so he sent him out of the vale of Hebron and he came to Shechem 15 And a certain man found him and behold he was wandring in the field and the man asked him saying What seekest thou 16 And he said I seek my brethren tell me I pray thee where they feed their flocks 17 And the man said they are departed hence for I heard them say Let us go to Dothan q A place not very far from Shechem where afterwards a City was built See 2 King 6. 13. And Joseph went after his brethren and found them in Dothan 18 And when they saw him afar off even before he came near unto them they conspired against him to slay him 19 And they said one to another Behold this †Heb. Master of dreams dreamer r Heb. this master of dreams this crafty dreamer that covers his own ambitious designs and desires with pretences or fictions of dreams cometh 20 Come now therefore and let us slay him and cast him into some pit s Partly as unworthy of burial partly to cover their villanous action and partly that they might quickly put him out of their sight and minds and we will say some evil beast hath devoured him t There being great store of such creatures in those parts See 1 King 13. 24. 2 King 2 24. and we shall see what will become of his dreams 21 And * chap. 42. 22. Reuben heard it and he delivered him u He did so as to the violent and certain dispatch of his life which was intended Or the act is here put for the purpose and endeavour of doing it in which sence Balak is said to fight against Israel Jos. 24. 9. and Abraham to offer up Isaac Heb. 11. 17. So here he delivered him i. e. used his utmost power to deliver him that so he might recover his fathers favour lost by his incestuous action out of their hands and said Let us not kill him 22 And Reuben said unto them Shed no blood but cast him into this pit that is in the wilderness and lay no hand upon him That he might rid him out of their hands to deliver him to his father again 23 And it came to pass when Joseph was come unto his brethren that they stript Joseph out of his coat his coat of many ‖ Or pieces colours that was on him 24 And they took him and cast him into a pit and the pit was empty there was no water in it 25 And they sate down to eat bread x To refresh themselves their consciences being stupified and their hearts hardned against their brother notwithstanding all his most passionate intreaties to them Gen. 42. 21. and they lift up their eyes and looked and behold a company of * See v. 28 36. Ishmeelites y The Posterity of Ishmael See Gen. 25. 18. came from Gilead z A famous place for balm and other excellent commodities and for the confluence of Merchants See Ier. 8. 22. and 22. 6. with their camels bearing spicery and balm a Or rosin as the antient and divers other translatours render it and myrrhe going to carry it down to Egypt 26 And Judah said unto his brethren What profit is it if we flay our brother b If we suffer him to perish in the pit when we may sell him with advantage and conceal his bloud c i. e. His death as the word blood is oft used See Deut. 17. 8. 2 Sam. 1. 16. and 3. 28. 27 Come and let us sell him to the Ishmeelites and let not our hand be upon him for he is our brother and our flesh and his brethren †Heb. hearkned were content 28 Then there passed by Midianites d This story seems a little involved and the persons to whom he was sold doubtful Here seem to be two if not three sorts of Merchants mentioned Ishmaelites and Midianites here and Medanites as it is in the Hebrew ver 36. which were a distinct people from the Midianites as descending from Medan when the Midianites descended from Midian both Abrahams Sons Gen. 25. 2. The business may be accommodated divers ways either 1. the same persons or people are promiscuously called both Ishmaelites and Midianites as they also are Iudg. 8. 1 24 28. either because they were mixed together in their dwellings and by marriages or because they were here joyned together and made one Caravan or company of merchants And the Text may be read thus And the Midianite merchant-men either the same who are called Ishmaelites ver 27. or others being in the same company with them passed by and they i. e. not the Merchant-men but Iosephs brethren spoken of ver 27. the relative being referred to the remoter antecedent as it is frequently in the Scripture liâ—…t up Ioseph and sold him to the Ishmaelites or Midianites c. or 2. the persons may be distinguished and the story may very well be conceived thus The Ishmaelites are going to Egypt and are discerned at some distance by Iosephs brethren while they were discoursing about their brother In the time of their discourse the Midianites who seem to be coming from Egypt coming by the pit and hearing Iosephs cries there pull him out of the pit and sell him to the Ishmaelites who carry him with them into Egypt There they sell him to the Medanites though that as many other historical passages be omitted in the sacred story And the Medanites or Midianites if you please onely supposing them to be other persons then those mentioned ver 28. which is but a fair and reasonable supposition sell him to Potiphar Merchant-men and they drew and lift up Joseph out of the pit and * Psal. 105. 17. Wisd. 10. 13. Act. 7. 9. sold Joseph to the Ishmeelites for * See Mat. 27. 9. twenty pieces of silver and they brought Joseph into Egypt 29 And Reuben returned unto the pit e That according to his brethrens order ver 27. he might take him thence and sell him and behold Joseph was not in the pit and he rent his clothes f As the manner was upon doleful occurrences See below ver 34. Numb 14. 6. Ezra 9. 3. Iob 1. 20. and 2. 12. 30 And he returned unto his brethren and said The child g So he calls him comparatively to his brethren though he was 17 years old ver 2. is not h i. e. Is not in the land of the living or is dead â—…s that phrase is commonly used as Gen. 42. 13 36. compared with Gen. 44. 20. Iob 7. 21. Ier. 31. 15. Lam. 5. 7. Mat. 2. 18. and I whither shall I go i Either to find the child or to flee from our father He is more solicitous then the rest because he being the eldest brother his father would require Ioseph at his hand and being so highly incensed against him for his former
of the sacrifice in their hands as we find Exod. 29. 24. by that right putting them into their office and sanctifie them that they may minister unto me in the priests office 42 And thou shalt make them linen breeches to cover †Heb. flesh â—… their nakedness their nakedness from the loins even unto the thighs g Including both Compare Exod. 20. 26. they shall †Heb. â—…e reach 43 And they shall be upon Aaron and upon his sons when they come in unto the tabernacle of the congregation or when they come near unto the altar to minister in the holy place that they bear not iniquity and die It shall be a statute for ever unto him and his seed after him CHAP. XXIX 1 AND this is the thing that thou shalt do unto them to hallow them to minister unto me in the priests office * Lev. 8. 1 â—… Take one young bullock and two rams without blemish a See Exod. 12. 5. Mal. 1. 13 14. 2 And * Lev. 6. 20. unleavened b To shew that the Priests should be and that Christ really was free from all malice and hypocrisie both which are compared to leaven Luk. 12. 1. 1 Cor. 5. 8. and that all the services offered to God by the Priests were to be pure and unmixed bread and cakes unleavened tempered with oyl and wafers unleavened anointed with oil of wheaten flower shalt thou make them 3 And thou shalt put them into one basket and bring them c To the door of the Tabernacle as it follows ver 4. in the basket with the bullock and the two rams 4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation and shalt wash them with water d Taken out of that laver Exod. 30. 18. This signified the universal pollution of all men and the absolute need they have of washing especially when they are to draw nigh to God And this outward washing was onely typical of their spiritual washing by the blood and spirit of Christ in order to their acceptance with God 5 And thou shalt take the garments and put upon Aaron the coat and the robe of the ephod and the ephod and the breast-plate and gird him with * chap. 28. the curious girdle of the ephod e Not about the loins but about the paps or breast as Christ and his ministers are represented Rev. 1. 13. The linnen breeches are here omitted because they were put on privately before they came to the door of the Tabernacle where the other things were put on 6 And thou shalt put the mitre upon his head and put the holy crown f i. e. The plate of gold chap. 28. 36. as appears by comparing Lev. 8. 9. upon the mitre 7 Then shalt thou take the anointing * chap. 〈◊〉 oyl and pour it upon his head and anoint him g Which signified the gifts and graces of the holy ghost wherewith Christ was and the Priests ought to be replenished See Isa. 61. 1. 1 Ioh. 2. 27. But here ariseth a difficulty for this anointing is sometimes spoken of as peculiar to the High-priest as Lev. 21. 10. sometimes as common to all the Priests Exod. 30. 30. and 40. 14 15. which may be thus reconciled The oil was sprinkled upon all the Priests and their right ears thumbs and toes and their garments ver 20 21. Lev. 8. 30. but it was poured out upon the head onely of the High-priest Psa. 133. 2. who herein was a type of Christ who was anointed above his fellows Psal. 45. 7. Heb. 1. 9. 8 And thou shalt bring his sons and put coats upon them 9 And thou shalt gird them with girdles Aaron and his sons and †Heb. bind put the bonnets on them and the priests office shall be theirs for a perpetual statute h So long as the Iewish Pedagogy and Policy lasts and thou shalt †Heb. fill the hand of * chap. 28. 41. consecrate Aaron and his sons 10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation and * Lev. 1. 4. Aaron and his sons shall put their hands upon the head of the bullock i To signify that they offered it for themselves and for their own sins which the offerer performing this rite was to confess Lev. 16. 21. that they acknowledged themselves to deserve that death which was inflicted upon this innocent creature for their sakes and to testify their faith in the future sacrifice of Christ upon whom their sins were to be laid and by whose blood they were expiated and that they humbly begged Gods mercy in pardoning their sins and accepting them to and in their holy office 11 And thou k Moses who though no Priest yet for this time and occasion was called by God to this work shalt kill the bullock before the LORD by the door of the tabernacle of the congregation 12 And thou shalt take of the bloud of the bullock and put it upon * chap. 27. 2. and 30. 2. the horns of the altar l Not of incense as some would have it but of the burnt-offerings as may appear 1. because it was that altar at the bottom whereof the bloud was to be poured as it is here expressed but that was not done at the altar of Incense as is evident and confessed Compare Lev. 16. 18 c. 2. it was that altar upon which the parts of the sacrifices were burnt as it here follows ver 13. for there is no distinction here between the two altars It is true in the following sin-offerings of the Priests the blood was put upon the horns of the altar of incense Lev. 4. 7. But it must be considered 1. that the blood was not poured out at the bottom of that altar 2. because Aaron and his sons were not yet compleat Priests but private persons and therefore did this at the same altar which the people used in their sin offerings Lev. 4. 25 30. with thy finger and pour all the blood beside the bottom of the altar 13 And thou shalt take all the fat that covereth the inwards and ‖ It seemeth by anatomy and the Hebrew Doctors to be the midriff the caul that is above the liver and the two kidneys and the fat that is upon them m The parts which in all sacrifices were burned unto God Lev. 3. 3. and 4. 10. to signify either the mortification of their inward and most beloved lusts or the dedication of the best of all sacrifices and of their inward and best parts to God and his service and burn them upon the altar 14 But the flesh of the bullock and his skin and his dung shalt thou burn with fire without the camp it is a sin-offering n To wit for the high-priest as is plain from the whole context and therefore ought to be burnt by that law Lev.
His family as Gen. 7. 1. to wit the Priests and Levites See Numb 1. 49. 7 And he shall take the two goats and present them before the LORD at the door of the tabernacle of the congregation 8 And Aaron shall cast lots upon the two goats one lot for the LORD m For the Lords use and service by way of sacrifice Both this and the other Goat typified Christ this in his death and passion for us that in his Resurrection for our deliverance and the other lot for the †Heb. Azazel scape-goat 9 And Aaron shall bring the goat upon which the LORDS lot †Heb. went up fell n So the lot is said to fall Ionah 1. 7. Act. 1. â—…6 Heb. went up to wit out of the vessel into which the lots were put and out of which they were brought up and offer him foâ—… a sin-offering 10 But the goat on which the lot fell to be the scape-goat shall be presented alive before the LORD to make an atonement with him o In manner hereafter expressed ver 21. 22. and to let him go for a scape-goat into the wilderness 11 And Aaron shall bring the bullock p Mentioned in general ver 6. The ceremonies whereof are here particularly described This was a differing bullock or heifer from that Numb 19. as appears by comparing the places of the sin offering which is for himself and shall make an atonement for himself and for his house and shall kill the bullock of the sin offering which is for himself 12 And he shall take a censer full of burning coals of fire from off the altar q To wit of burnt-offering where the fire was alwayes burning and whence fire was taken for such uses as these before the LORD and his hands full of sweet incense r Of which see Exod. 30. 34 35 38. beaten small and bring it within the vail s i. e. Into the Holy of holieâ—… ver 2. 13 And he shall put the incense upon the fire t Which was in the censer ver 12. before the LORD that the cloud of the incense may cover the mercy-seat that is upon the testimony that he die not u For so gross an errour committed in the highest acts of worship and that by an High-Priest whose knowledge and function was a great aggravation to his sin 14 And * Heb. 9. 13. and 10. 4. he shall take of the blood of the bullock and * chap. 4. 6. sprinkle it with his finger upon the mercy-seat x To teach us that God is mercifull to sinners onely through and for the blood of Christ. eastward y i. e. With his face east-ward or upon the eastern part of it towards the people who were in the court which lay east-ward from the Holy of holies which was the most western part of the Tabernacle This signified that the High-priest in this act represented the people and that God accepted it on their behalf and before the mercy-seat z On the ground shall he sprinkle of the blood with his finger seven times 15 Then shall he kill a Either this was done before he entred into the Holy of holies though it be mentioned after such trans-placings of passages being not unusual or rather he went out of the Holy of holies and killed it and then returned thither again with its blood and this agrees best with the text nor are transpositions to be allowed without necessity And whereas the High-priest is said to be allowed to enter into that place but once in a year that is to be understood but one day in a year though there seems to have been occasion of going in and coming out more than once upon that day the goat of the sin-offering that is for the people and bring his blood within the vail and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy-seat and before the mercy-seat 16 And he shall make an atonement for the holy place b Of which see below ver 19 20. and Exod. 29. 36. Lev. 8. 15. Heb. 9. 13. because of the uncleannesses of the children of Israel c For though the people did not enter into that place yet their sins entred thither and would hinder the effects of the High-priests mediation on their behalf if God was not reconciled to them and because of their transgressions in all their sins and so shall he do for the tabernacle of the congregation that †Heb. dwelleth remaineth among them in the midst of their uncleannesses d Encompassed with their sins being in the midst of a sinfull people who defile not themselves onely but also Gods Sanctuary as God complains Ezek. 23. 38 39. 17 * Luk. 1. 10. And there shall be no man in the tabernacle †Heb. of meeting Exod. 29. 42. of the congregation e i. e. In the holy place where the Priests and Levites were at other times This was commanded for the greater reverence to the Divine Maiesty then in a more special manner appearing and that none of them might cast an eye into the Holy of holies as the High-priest went in or came out when he goeth in to make an atonement in the holy place untill he come out and have made an atonement for himself and for his houshold and for all the congregation of Israel 18 And he shall go out unto the altar f To wit the altar of incense where the blood of sacrifices was to be put Levit. 4. 4. and particularly the blood of the sin-offerings offered upon this day of atonement Exod. 30. 10. and which is most truly and properly said to be before the Lord i. e before the place where God in special manner dwelt to wit the Holy of holies Some understand it of the altar of burnt-offerings because he is said to go out to it But that going out relates not to the Tabernacle but to the Holy of holieâ—… into which he was said to go in ver 17. Add to this that this 〈◊〉 which is atoned by the High-priest seems to be in that place where he onely might now come and therefore in the Holy place called here the Tabernacle from which all other priests were for this day excluded whereas the altar of burnt-offerings was without the Holy place or Tabernacle to wit at the door of it and in the court of the Priests that is before the LORD and make an atonement for it and shall take of the blood of the bullock and of the blood of the goat and put it upon the horns of the altar round about 19 And he shall sprinkle of the blood upon it with his finger seven times g To signify its perfect cleansing seven being a number of perfection and our perfect reconciliation by the blood of Christ here represented and cleanse it and hallow it from the uncleannesses of the
devoted which shall be devoted of men y Not by men as some would elude it but of men for it iâ—… manifest both from this and the foregoing verses that men here are not the persons devoting but devoted Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death Ans. This was unquestionably lawful and a duty in some cases when persons have been devoted to destruction either by Gods sentence as Idolaters Exod. 22. 20. Deut. 23. 15. the Canaanites Deut. 20. 1â—… the Amalekites Deut. 25. 19. 1 Sam. 15. 3 26. Benhadad 1 King 20. 42. or by men in pursuance of such a sentence of God as Numb 21. 2 3. and 31. 17. or for any crime of an high nature as Iudg. 21. 5. Ios. 7. 15. But this is not to be generally understood as some have taken it as if a Iew might by vertue of this Text devote his child or his servant to the Lord and thereby oblige himself to put them to death which peradventure was Iepthe's errour For this is expresly limited to all that a man hath or which is his i. e. which he hath a power over But the Iews had no power over the lives of their children or servants but were directly forbidden to take them away by that great command thou shalt do no murder And seeing he that killed his servant casually by a blow with a rod was surely to be punished as is said Exod. 21. 20. it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this But for the Canaanites Amalekites c. God the undoubted Lord of all mens lives gave to the Israelites a power over their persons and lives and a command to put them to death And this verse may have a special respect to them or such as them And although the general subject of this and the former verse be one and the same yet there are two remarkable differences to this purpose The verb is active ver 28. and the agent there expressed that a man shall devote but it is passive ver 29 and the agent undetermined which shall be devoted to wit by God or men in conformity to Gods revealed will 2. The devored person or thing is onely to be sold or redeemed and said to be most holy ver 28. but here it is to be put to death and this belongs onely to men and those such as either were or should be devoted in manner now expressed shall be redeemed but shall surely be put to death 30 And * Gen. 28. 22. Num. 18. 21 24. Mal. 3. 8. 10. all the tithe of the land z There are divers sorts of Tithes but this seems to be understood onely of the ordinary and yearly tithes belonging to the Levites c. as the very expression intimates and the addition of the fifth part in case of redemption thereof implies whether of the seed of the land or of the fruit of the tree is the LORDS it is holy unto the LORD 31 And if a man will at all redeem ought of his tithes he shall add thereto the fifth part thereof 32 And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod ‖ Either 1. the tithers rod it being the manner of the Iews in tithing to cause all their cattel to pass through some gate or narrow passage where the tenth was marked by a person appointed for that purpose and reserved for the Priest Or 2. the shepherds rod under which the herds and flocks passed and by which they were governed and numbred See Ier. 33. 13. Ezek. 20. 37. the tenth shall be holy unto the LORD 33 He shall not search whether it be good or bad neither shall he change it and if he change it at all then both it and the change thereof shall be holy it shall not be redeemed 34 These are the commandments which the LORD commanded Moses for the children of Israel in Mount Sinai ANNOTATIONS ON NUMBERS The ARGUMENT THis Book giveth us an History of almost forty years travel of the children of Israel through the Wilderness where we have an account of their journeys and what happened to them therein with their Government and how they were managed thereby Called Numbers by reason of the several Numbrings of the people as at the offerings of the Princes and at their several journeys c. But especially two One Chap. 1. Out of which the Priests and Levites were excepted but numbred by themselves viz. in the second year after they were come out of Egypt in the first month whereof the Passeover was instituted with the order about the Tabernacle both of the Levites and People and their several marches encampings and manner of pitching their Tents the Priest's maintenance and establishment by the miraculous budding of Aarons rod with the several impediments in their marches both among themselves by several murmurings seditions and conspiracies and from their enemies viz. the Edomites Canaanites over whom having obtained a victory and afterwards murmuring they were stung with fiery Serpents and cured by the brazen one Amorites whose Kings Sihon and Og they overcame and slew and Moabites where by the allurements of Balaam who was hired by Balak to curse Israel they joyned themselves to Baal-peor and are plagued for it that openly opposed them The other chief numbring is in Chap. 26. where they are found almost as many as the first though among them were none of the first numbring according to what God had threatned Chap. 14. save Moses Joshua and Caleb by reason of their desire to return back into Egypt upon the discouraging report of ten of those twelve that Moses sent to spy out the Land whereupon they were forced to wander above 38 years in the wilderness where he gave them several Laws Civil Ecclesiastical and Military as also particular directions about women's inheriting occasioned by the case of Zelophehad's daughters and concerning vows And then brings them back to the borders of Canaan where after divers victories obtained against their enemies they were directed how the Land of Canaan was to be divided among the Tribes and what portion the Levites were to have among them together with six cities of Refuge set apart for the Man-slayer At length Aaron being dead and Eleazar placed in his stead and Moses also having received the sentence of Death doth by God's appointment deliver up the people unto the charge and conduct of Joshua CHAP. I. 1 AND the LORD spake unto Moses in the wilderness of Sinai a Where now they had been a full year or near it as may be gathered by comparing this place with Exod. 19. 1. and 40. 17. and other places in the tabernacle b From the mercy-seat of the congregation on the first day of the second month in the second year after they
the day that the LORD commanded Moses and henceforward among your generations 24 Then it shall be if ought be committed by ignorance †Heb from the without the knowledge of the congregation that all the congregation shall offer one young bullock for a burnt-offering r In Lev. 4. the bullock is for a sin-offering here it is for a burnt-offering either because they are different laws as hath been said or because here is added a new penalty to breed the greater caution and diligence in the Israelites who had given many instances and now a fresh and eminent instance of their heedlesness in observing the commands of God and so besides that bullock for a sin-offering which he leaves to be gathered out of Levit. 4. 14. he now requires another bullock for a burnt-offering for a sweet savour unto the LORD with his meat-offering and his drink-offering according to the ‖ Or Ordiâ—… manner and one kid of the goats for a sin offering 25 And the priest shall make an atonement for all the congregation of the children of Israel and it shall be forgiven them for it is ignorance and they shall bring their offering a sacrifice made by fire unto the LORD and their sin offering before the LORD for their ignorance 26 And it shall be forgiven all the congregation of the children of Israel and the stranger that sojourneth among them seeing all the people were in ignorance 27 * Lev. 4. 〈◊〉 And if any soul sin through ignorance then he shall bring a she-goat of the first year for a sin offering 28 And the priest shall make an atonement for the soul that sinneth ignorantly when he sinneth by ignorance before the LORD to make an atonement for him and it shall be forgiven him 29 Ye shall have one law for him that †Heb. dâ—… sinneth through ignorance both for him that is born amongst the children of Israel and for the stranger that sojourneth among them 30 But the soul that doth ought s Understand such things as ought not to be done and things relating to the worship of God †Heb. 〈◊〉 high hand presumptuously t Heb. with an high or lifted up hand i. e. knowingly wilfully boldly resolvedly deliberately designedly So this phrase is elsewhere used See Exod. 14. 8. Lev. 26. 21. Numb 33. 3. Iob 15. 26. Psal. 19. 13. whether he be born in the land or a stranger the same reproacheth the LORD u i. e. He sets God at defiance and exposeth him to contempt as if he were unworthy of any regard and unable to punish transgressors and that soul shall be cut off from among his people 31 Because he hath despised the word of the LORD and hath broken his commandment that soul shall utterly be cut off his iniquity shall be upon him x i. e. The punishment shall be confined to himself and not fall upon the congregation as it will do if they neglect to cut him off 32 And while the children of Israel were in the wilderness they found a man that gathered sticks on the sabbath day y This seems to be added as an example of a presumptuous sin for as the law of the sabbath was plain and positive so this transgression of it must needs be a known and wilful sin 33 And they that found him gathering sticks brought him unto Moses and Aaron and unto all the congregation z i. e. To the Rulers of the congregation who as they represented and governed the congregation are called by the name of the congregation 34 And they a i. e. Moses and Aaron and the 70 Rulers last mentioned put him * Lev. 24. 〈◊〉 in ward because it was not declared what should be done unto him b i. e. In what manner he was to be cut off or by what kind of death he was to die which therefore God here particularly determines otherwise it was known in general that sabbath-breakers were to be put to death from Exod. 31. 14. and 35. 2. 35 And the LORD said unto Moses * Exod. 31 〈◊〉 The man shall be surely put to death all the congregation shall stone him with stones without the camp 36 And all the congregation brought him without the camp and stoned him with stones as the LORD commanded Moses 37 And the LORD spake unto Moses saying 38 Speak unto the children of Israel and bid * Deut. 22. 12. Mat. 23. 5. them that they make them fringes b These were certain threds or ends of their garments standing out a little further than the rest of their garments left there for this use in the †Heb. wings borders c i. e. in the four borders or quarters as it is Deut. 22. 12. Heb. wings which is oft used for borders or ends as Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 c. of their garments d i. e. Of their upper garment or that wherewith they covered themselves as is expressed Deut. 22. 12. This was practised by the Pharisees in Christs time who are noted for making their borders larger than ordinary Mat. 23. 5. and by Christ himself as may be gathered from Luk. 8. 44. throughout their generations and that they put upon the fringe of the borders a ribband e To make it more obvious to the sight and consequently more serviceable to the use here mentioned Or of a purple colour as the Iewish writers agree whose opinion is the more considerable because it was matter of constant practise among them of blue f. 39 And it shall be unto you for a fringe g It i. e. the ribband shall be unto you i. e. shall serve you for the fringe to wit to render it more visible and notorious by its certain and remarkable and distinct colour whereas the fringe without this was of the same piece and colour with the garment and therefore less observable Or it i. e. the ribband shall be in your fringes or put to your fringes fastened to them that ye may look upon it and remember h That by looking upon it you may remember that your eye may affect your mind and heart all the commandments of the LORD and do them and that ye seek not i Or inquire not for other rules or ways of serving me than I have prescribed you after your own heart and your own eyes k i. e. Neither after the devices and inventions of your own minds or hearts as Nadab and Abihu did when they offered strange fire and as you now did when you pretended to serve and please me by going up the hill and towards Canaan without and against my command nor after the examples or inventions of others which your eyes see as you did when you were set upon worshipping a calf after the manner of Egypt after which ye use to go a whoring l i. e. To depart from me and to prefer your
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
he returned unto him and lo he stood by his burnt-sacrifice he and all the princes of Moab 7 And he took up l To wit into his mouth he expressed or spoke his parable m i. e. His oracular and prophetical speech which he calls a parable because of the weightiness of the matter and the majesty and smartness of the expressions which is usual in parables and said Balak the King of Moab hath brought me from Aram n From Aram Naharaim or Mesopotania Deut. 23. 4. See Gen. 10. 22. out of the Mountains of the east o In which quarter Aram lay The East was infamous for charmers or soothsayers Isa. 2. 6. saying Come curse me Jacob p The posterity of Iacob i. e. Israel as it here follows and come defie Israel 8 How shall I curse whom God hath not †Heb. cursed him cursed q God hath not cursed but blessed Israel and therefore it is a vain and ridiculous attempt for me to curse them in spight of God or how shall I defie whom the LORD hath not defied 9 For from the top of the rocks r Upon which I now stand I see him s I see the people according to thy desire chap. 22. 41. but cannot improve that sight to the end for which thou didst design it to wit to curse them and from the hills I behold him lo * Deut. 33 28. the people shall dwell alone and shall not be reckoned among the nations t This people are of a distinct kind from others Gods peculiar people separated from all other nations as in Religion and Laws so also in divine protection and therefore my inchantments cannot have that power against them which they have against other persons and people See Exod. 19. 5. Levit. 20. 24 26. 10 Who can count the dust of Jacob u i. e. The numberless people of Iacob or Israel who according to Gods promise Gen. 13. 16. and 28. 14. are now become as the dust of the Earth and the number of the fourth part of Israel x i. e. Of one of the camps of Israel for they were divided into four camps Numb 2. which Balaam from this height could easily discover much less can any man number all their host Let †Heb. my soul or my life me dye * Psal. 116. 15. the death of the righteous y i. e. Of this righteous and holy people the Israelites called Iesurun Deut. 32. 15. which word signifies upright or righteous The sense is they are not onely happy above other Nations in this life as I have said and therefore in vain should I curse them but they have this peculiar priviledge that they are happy after death their happiness begins where the happiness of other peoples ends and therefore I heartily wish that my soul may have its portion with theirs when I die But it was a vain wish for as he would not live as Gods people did so he died by the sword as others of Gods enemies did Numb 31. 8. Ios. 13. 22. and let my last end z i. e. My death as the word is used Or My posterity as this Hebrew word signifies Psal. 109. 13. Dan. 11. 4. Amos 4. 2. And as the covenant and blessing of God given to Abraham did reach to his posterity so this might not be unknown to Balaam which might give him occasion for this wish Or my reward as the word is taken Prov. 23. 18. and 24. 20. But the first sence seems the most true because it agrees best with the usage of Scripture to repeat the same thing in other words and this includes the third sense to wit the reward which is here supposed to follow death and for posterity it doth not appear that he had any or if he had that he was so very solicitous for them or that he knew the tenour of Gods covenant with Abraham and his posterity Nay he rather seems to have had some hope of ruining Abrahams posterity which he attempted both here and afterwards be like his 11 And Balak said unto Balaam What hast thou done unto me I took thee to curse mine enemies and behold thou hast blessed them altogether 12 And he answered and said Must I not take heed to speak that which the LORD hath put in my mouth a I speak not these words by my own choice but by the constraint of an higher power which I cannot resist 13 And Balak said unto him Come I pray thee with me unto another place from whence thou mayest see them thou shalt see but the utmost part of them and shalt not see them all b He thought the sight of the people necessary both to excite Balaams passions and to strengthen and direct his conjurations but he would now have him see but a part of the people and not all because the sight of all of them might dismay and discourage him and as it did before raise his fancy to an admiration of the multitude and of the felicity of the people ver 9 10. and curse me them from thence 14 And he brought him into the field of Zophim c A place so called from the spies and watches which were kept there to the top of ‖ Or the hill Pisgah d An high Hill in the land of Moab so called Deut. 3. 27. and 34. 1. and built seven altars and offered a bullock and a ram on every altar 15 And he said unto Balak stand here by thy burnt-offering while I meet the LORD e To consult him and to receive an answer from him if peradventure those renewed sacrifices will melt him into some compliance with our desires yonder 16 And the LORD met Balaam f See above on verse 4. and Numb 22. 35. and * chap. 22. â—… put a word in his mouth and said go again to Balak and say thus 17 And when he came to him behold he stood by his burnt-offering and the princes of Moab with him And Balak said unto him What hath the LORD spoken 18 And he took up his parable and said Rise up g This word implies either 1. The reverence wherewith he should hear and receive Gods message as Ehud did Iudg. 3. 20. which might have been probable if Balak had been now sitting as Ehud there was but he was standing ver 15. or rather 2. The diligent attention required rouse up thy self and carefully mind what I say Balak and hearken unto me thou son of Zippor 19 * 1 Sam. 15. 2â—… Mal. 3. 6. Rom. 11. 2â—… Jam. 1. 17. God is not a man that he should lie h i. e. Break his Faith and Promises made to his people for their preservation and benediction neither the son of man that he should repent i i. e. Change his counsels or purposes which men do either because they are not able to execute them or because they are better informed and
this being no matter of religious priviledge but of common right and agreeable to the Law of nature and practise of wise heathens and for the sojourner among them that every one that killeth any person unawares may flee thither 16 * 〈◊〉 12 14. And if he smite him with an instrument of iron n Wittingly and wilfully though not with premeditated ma lice or design as appears by comparing this with ver 20 21 22 23. so that he die o To wit suddenly not so if he walked abroad afterward Exod. 21. 19 20. he is a murderer the murderer shall surely be put to death p Yea though he were fled into the City of refuge 17 And if he smite him †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with throwing a stone q Heb. with the stone of 〈◊〉 hand i. e. cast by the hand and that knowingly as appears by ver 23. wherewith he may die and he die he is a murderer the murderer shall surely be put to death 18 Or if he smite him with an hand-weapon of wood wherewith he may die and he die he is a murderer the murderer shall surely be put to death 19 The revenger of blood himself shall slay the murderer r Either 1. By himself as the following words shew so it is onely a permission that he may do it without offence to God or danger to himself Or 2. By the Magistrate from whom 〈◊〉 shall demand justice so it is a command as may appear by comparing this with ver 31. and Deut. 19. 12 13. when he meeteth him he shall slay him 20 But * Deut. 19. 11. if he thrust him of hatred or hurl at him by laying of wait that he die t Through sudden passion or provocation Or by 〈◊〉 or unawares 21 Or in enmity smite him with his hand that he die he that smote him shall surely be put to death for he is a murderer the revenger of blood shall slay the murderer when he meeteth him 22 But if he thrust him suddenly s * Exod. 21 1â—… without enmity or have cast upon him any thing without laying of wait 23 Or with any stone wherewith a man may die seeing him not and cast it upon him that he die and was not his enemy neither sought his harm 24 Then u If the man slayer flee to the city of refuge the congregation shall judge between the slayer and the revenger of blood according to these judgments 25 And the congregation shall deliver the slayer out of the hand of the revenger of blood and the congregation shall restore him to the city of his refuge whither he was fled and he shall abide in it x Be confined to it partly to shew the hatefulness of wilful murder in Gods account by so severe a punishment as this in many cases might prove inflicted upon the very appearance of it and partly for the security of the manslayer least the presence of such a person and his conversation among the kindred of the deceased might occasion reproach and blood-shed unto the death of the high priest y Partly because the publick grief for the loss of so publick a person was likely to asswage the private griefs and passions of men the rather because by this example they were minded of their own mortality and thereby withheld from taking vengeance and principally to shew that the death of Christ the true High-Priest whom the others did evidently and eminently represent and typifie is the onely mean whereby sins are pardoned and sinners are set at liberty * Exod. 29. â—… Lev. 4. 3. and 21. 10. which was anointed with holy oyl 26 But if the slayer shall at any time come without the border of his city of refuge whither he was fled 27 And the revenger of blood find him without the borders of the city of his refuge and the revenger of blood kill the slayer he †Heb. 〈◊〉 blâ—…d shall be to 〈◊〉 shall not be guilty of blood z i. e. Not liable to punishment from men though noâ—… free from guilt before God because he kiâ—…s an innocent person as appears from Deut. 19. 10. This God ordained to oblige the man-slayer to abide in his city of refuge See ver 22. 28 Because he should have remained in the city of his refuge until the death of the high priest but after the death of the high priest the slayer shall return into the land of his possession 29 So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings 30 Whoso killeth any person the murderer shall be put to death by the * Deut. 17. 6. and 19. 15. Mat. 18. 16. 2 Cor. 13. 1. Heb. 10. 28. mouth of witnesses but one witness shall not testifie against any person to cause him to die a No Judge shall condemn any man to death upon a single testimony 31 Moreover ye shall take no satisfaction for the life of a murderer b No intercession nor ransome shall be accepted to save his life or procure him a pardon which is †Heb. faulty to die guilty of death but he shall be surely put to death 32 And ye shall take no satisfaction for him that is fled to the city of his refuge that he should come again to dwell in the land untill the death of the priest c Whereby God would signifie the absolute and indispensable necessity of Christs death to expiate sin and to redeem the sinner 33 So ye shall not pollute the land wherein ye are for blood it * Mic. 4. 11. defileth the land and †Heb. there can be no expiation for the land the land cannot be cleansed of the blood that is shed therein but by the blood of him that sheddeth it d These words are added as a reason not of the last Law ver 32. for in that case the land was cleansed without the blood of the man-slayer but of the Law next foregoing that verse 31. in which case it holds and the sense is if you shall spare the murderer or take any satisfaction for him you do together with your selves involve your Land and People in guilt and will certainly bring down Gods vengeance upon your selves and them 34 Defile not therefore the land which ye shall inherit e Be not cruel to your own Land by making it a den of murderers wherein I dwell for I the LORD dwell among the children of Israel CHAP. XXXVI 1 AND the chief fathers of the families a Who had the care and management of the publick affairs of that Tribe committed to them of the children of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph came near and spake before Moses and before the princes the chief fathers of the children of Israel 2 And they said * chap. 26. 55. the LORD commanded
for I know their imagination which they †Heb. do go about even now c Either their inward inclinations to Idolatry which they do not check as they ought but rather entertain with delight and some of them do not onely cherish it in their hearts but as far as they can and dare secretly practise it as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein when they are settled in their land which were clearly known to God though it may be not fully evident to themselves before I have brought them into the land which I sware 22 Moses therefore wrote this song the same day and taught it the children of Israel 23 And he gave Joshua the son of Nun a charge and said * Josh. 1. 6. Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan and I will be with thee 24 And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25 That Moses commanded the Levites e i. e. The Priests ver 9. who also were Levites which bare the ark of the covenant of the LORD saying 26 Take this book of the law and put it in the side f i. e. In the outside in a little chest fixed to it for nothing but the Tables of stone were contained in the Ark 1 King 8. 9. Here it was kept for greater security and reverence of the ark of the covenant of the LORD your God that it may be there for a witness against thee g i. e. Against thy people to whom he here turns his speech that they might be more affected with it 27 For I know thy rebellion and thy stiff-neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28 Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29 For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the later dayes because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended CHAP. XXXII 1 GIve * chap. 4. 36. 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. 6. 19. ear O ye heavens a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them and I will speak and hear O earth a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them the words of my mouth 2 * Isa. 55. 10 11. 1 Cor. 3. 6 7 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing the same effect I may justly expect and hope that my discourse wil have upon your hearts i. e. to make them soft and pliable and fruitful Or this may be a prayer Let my doctrine drop c. O that it might do so that my discourse might not be lost upon you but be profitable to you the future tense of the indicative mood being put for the imperative mood as is usual my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grass 3 Because I will publish the Name of the LORD c i. e. His glorious excellencies and righteous and worthy actions by which he hath made himself known as a man is known by his name and by which it will appear both that there is no blame to be laid upon him whatsoever befals you and that it is gross madness to forsake such a God for dumb Idols and meer vanities ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God so do you also own and acknowledge it as you have reason to do or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence reverence and godly fear which the presence of so great and glorious a Majesty calls for 4 He is the rock e Or a rock as for the stability and everlastingness of his nature and invincibleness of his power so also for his fixedness and immutability in his counsels and promises and wayes so that if there shall be a sad change in your affairs from an high and prosperous to a calamitous and deplorable condition as there will be remember this proceeds from your selves and from the change of your ways and carriages towards God and not from God in whom there is no variableness nor shadow of change Iam. 1. 17. his work is perfect f All his works and actions are unblameable as being perfectly wise and righteous as it follows for all his wayes are judgment g All his administrations in the world and particularly all his dealings with you are managed with judgment and justice a God of truth h Constant to his promises you cannot accuse him of any levity or unfaithfulness towards you to this day and without iniquity just and right is he 5 †Heb. he hath corrupted to himself They i i. e. The Israelites as the following words manifest have corrupted themselves k This phrase sometimes in Scripture notes sin and sometimes destruction And so the sense may be either 1. Their wickedness is not from God but from themselves and their own choice they have wilfully and industriously depraved themselves and sold themselves to sin Or rather 2. Their destruction is not from God who is just and true c. as was now said but wholly and solely from themselves and from their own wickedness as it here follows ‖ Or that they are not his children that is their blot their spot is not the spot of his children l i. e. Their blemishes or sins are not committed through ignorance or frailty or surprizal as good men sometimes sin but they
defending themselves and annoying their Enemies and set their battel again in aray in the place where they put themselves in aray the first day i Hereby shewing their freedom from that Heathenish Superstition whereby they might have been apt to have rejected that as an unlucky place Compare 1 King 20. 23 28. 23 And the children of Israel went up and wept k Not so much for their Sins as for their Defeat and Loss as appears by the Sequel before the LORD until even and asked counsel of the LORD saying Shall I go up to battel against the children of Benjamin my brother l They impute their ill Success not to their own Sins as they had great reason to do but to their taking up Arms against their Brethren the Lawfulness whereof they now begin to doubt of But still they persist in their former neglect of seeking Gods assistance in the way which he had appointed as they themselves acknowledge presently by doing those very things which now they Sinfully neglected v. 26. and therefore are again justly punished l God answers to their question but as they did not desire his assistance and success so he doth not promise it And the LORD said Go up against him 24 And the children of Israel came near against the children of Benjamin the second day 25 And Benjamin went forth against them out of Gibeah the second day and destroyed down to the ground of the children of Israel again eighteen thousand men all these drew the sword 26 ¶ Then all the children of Israel and all the people went up and came unto the house of God and wept and sat there before the LORD and fasted m Being now sensible of their former slightness and not being truly humbled for their Sins which now they discover to be the true Cause of their ill success that day until even and offered burnt-offerings n To make atonement to God for their own Sins and peace-offerings o Partly to bless God for sparing so many of them whereas he might justly have cut off all of them when their Brethren were slain and partly to Implore his assistance for the future and to give him Thanks for the Victory which now they were confident he would give them before the LORD 27 And the children of Israel enquired of the LORD p To wit by Urim and Thummim Numb 27. 21. for the ark of the covenant of God was there q In Shiloh where they were now assembled in those days 28 And Phineas the son of Eleazar r This is added to give us some light about the time of this History and to shew it was not done in the order in which it is here placed after Sampson's Death but long before the son of Aaron stood s i. e. Ministred as the word stand oft signifies as Deut. 10. 8. and 18. 7. Prov. 22. 29. Ier. 52. 12. compare with 2 King 25. 8. because standing is the usual posture of Servants before it t i. e. Before the Ark or before his i. e. the Lord's face or presence which shews that he was the high-priest for none else might appear there in those days saying Shall I yet again go out to battel against the children of Benjamin my brother or shall I cease u Which if thou requirest we are willing to do notwithstanding the provocation they have given us and our own Inclination to revenge And the LORD said Go up for to morrow I will deliver them into thine hand Now when they had sought God after the due order and truly humbled themselves for their Sins he gives them a full and satisfactory Answer to their Desires 29 And Israel set liers in wait x Though they were assured of the Success by a particular and absolute promise yet they do not neglect the use of means as well knowing that the certainty of Gods purposes or promises doth not excuse but rather require Mans diligent use of all fit means for the accomplishment of them round about Gibeah y i. e. On several sides of it as may be gathered from the following Verses 30 And the children of Israel z i. e. A considerable part of them who were ordered to give the first onset and then to counterfeit flight to draw the Benjamites forth of their strong hold See v. 32. went up against the children of Benjamin on the third day a To wit after the second Battel for the first day after it they spent in perplexing thoughts and going up to the House of the Lord the second in Fasting and Prayer there and this third in the Fight Or this is so called with respect unto the two several foregoing days of Battel and so this was the third day of Battel and put themselves in aray against Gibeah as at other times 31 And the children of Benjamin went out against the people and were drawn away from the city b By the dissembled Flight of the Israelites and they began ‡ 〈◊〉 to sinite of the people wounded as at c. to smite of the people and kill as at other times c With the same kind though not the same degree of Success in the high-ways of which one goeth up to ‖ Oâ—… Bethel the house of God and the other to Gibeah in the field d So called to difference it from this Gibeah which was upon an Hill wherefore they are constantly said to ascend or go up against it as v. 23 30. See Ios. 18. 24 28. about thirty men of Israel 32 And the children of Benjamin said They are smitten down before us as at the first But the children of Israel said Let us flee and draw them from the city unto the high-ways 33 And all the men of Israel rose up out of their place e Where they had disposed themselves that they might fall upon the Benjamites when they were drawn forth to a sufficient distance from their City and when they were pursuing that Party mentioned v. 30. and put themselves in aray at Baal-Tamar and the lyers in wait of Israel came forth out of their places f To execute what was agreed upon even to take Gibeah and burn it as they actually did v. 37. even out of the meadows of Gibeah 34 And there came against Gibeah ten thousand chosen men out of all Israel g Selected out of the main Body which was at Baal-Tamar and these were to march directly to Gibeah on the one side whilst the liers in wait stormed it on the other side and whilst the great Body of the Army laboured to intercept these Benjamites who having pursued the Israelites that pretended to flee now endeavoured to retreat to Gibeah and the battel was sore but they knew not that evil was near them h They were so puffed up with their former Successes that they were insensible of their danger 35 And the
later Ages of the World when the people of Israel shall be converted to Christ and recalled out of Captivity and planted in their own place when they shall enjoy a far greater degree of Tranquility than ever they did before And this agrees best with the Future Tense I will appoint and will plant them c. otherwise the work was already done God had already appointed this Land for them and actually planted them in it and ‖ Or I will cause So Gr. have caused thee to rest from all thine enemies s i. e. And until this time in which I have given thee rest But these words though according to our Translation they be inclosed in the same Parenthesis with the foregoing clauses may seem to be better put without it and to be taken by themselves For the foregoing words in this Verse and in v. 10. do all concern the people of Israel but these words seem to concern David alone to whom the Speech returns after a short digression concerning the people of Israel And they may be rendred either thus And I have caused thee to rest c. or And I will cause thee to rest c. to wit more fully and perfectly than yet thou dost Also the LORD telleth thee That he will make thee an house t For thy good intentions to make him an house he will make thee an house to wit a sure house as is expressed 1 King 11. 38. i. e. he will encrease and uphold thy Posterity and continue the Kingdom in thy Family 12 ¶ And * 1 King 8. 20. when thy days be fulfilled u When the time of thy life shall expire This Phrase implies that his days shall be compleated and prolonged to the usual course and stint of Nature and not out off in the midst by any violent or untimely death and thou shalt sleep with thy fathers I will set up thy seed after thee x I will set up in thy stead and Throne thy Posterity first Solomon and then others successively and at last the Meâ—…sias So the following words may be understood diversly part of his Posterity in general or indefinitely taken part of Solomon and part of Christ onely according to the differing nature of the several passages which shall proceed out of thy bowels y Out of thy inward parts or from thy Loins who shall be begotten by thee and I will establish his kingdom 13 * 1 King 〈◊〉 and 6. 12. 1 〈◊〉 〈◊〉 〈◊〉 He shall build an house z This is meant literally and immediately of Solomon who alone did build the material House or Temple but mystically and ultimately of Christ who is the Builder of Gods Spiritual House or Temple Heb. 3. 3 6. 1 Pet. 2. 5. for my Name a i. e. For my Service and Worship and Glory and I will stablish the throne of his kingdom b This is not meant of Solomon for his Kingdom was not for ever And though the Phrase for ever is sometimes used of the time of a mans life yet it cannot be so understood here because the Mercy here promised to David's Son is of another nature and of far longer continuance than that which was given to Saul v. 15. who yet enjoyed the Kingdom as long as he lived But it is to be understood of David's Posterity in general but with special respect to Christ in whose Person the Kingdom was to be lodged for ever Isa. 9. 7. Dan. 2. 44. Luk. 1. 32. 33. for ever 14 * Heb. 1. â—… I will be his father and he shall be my son c I will carry my self towards him as becomes a Father with all affection and tenderness and I will own him as my Son This is intended both of Solomon as a Type of Christ and of Christ himself as is evident from Heb. 1. 5. * Psal. 89. 〈◊〉 30 31 32. if he commit iniquity d This agrees onely to Solomon and some others of David's Posterity but not to Christ who never committed iniquity as Solomon did who therein was no Type of Christ and therefore this branch is terminated in Solomon whereas in those things wherein Solomon was a Type of Christ the sense passeth thorough Solomon unto Christ. I will chasten him with the rod of men ⸫ Either First With such Rods as men use to correct their Sons or to beat other Men which are here opposed to the Rods or Strokes which an angry God inflicts See Iob 23. 6. Psal. 39. 11. Isa. 47. 3. Rom. 9. 22. Heb. 10. 31. and 12. 29. Or Secondly With such Rods as are gentle and moderate and suited to Mans weakness as a tolerable and resistible temptation is called human or common to men 1 Cor. 10. 13. and with the stripes of the children of men 15 But my mercy e i. e. Or my kindness i. e. the Kingdom which I have mercifully and kindly promised to thee and thine shall not depart away from him as I took it from Saul f In regard of his Posterity for the Kingdom was continued to his person during life whom I put away before thee 16 And thine house and thy kingdom shall be established for ever * 1 King 1. 〈◊〉 before thee g Thine Eyes in some sort beholding it for he lived to see his Wise and Godly Son Solomon actually placed in the Throne with great reputation and general applause 1 King 1. 39 40. which was in it self a good presage of the continuance of the Kingdom in his Family and being considered together with the infallible certainty of Gods promise to him and his for ever of the accomplishment whereof this was an earnest gave him good assurance thereof especially considering that he had his eyes and thoughts upon the Messiah Psal. 110. 1 c. whose day he saw by Faith as Abraham did Ioh. 8. 56. and whom he knew that God would raise out of the fruit of his Loins to sit on his Throne as is affirmed Act. 2. 30. and that for ever and so the Eternity of his Kingdom is rightly said to be before him The LXX and Syriack read before me which is an usual Phrase which makes no great variation in the Hebrew Text. thy throne shall be established for ever 17 According to all these words and according to all this vision so did Nathan speak unto David h Although it was contrary to his own opinion and an evidence of his rashness and folly This therefore is here mentioned as an evidence of his Fidelity and Impartiality in relating the whole mind of God herein and of his modesty in taking shame to himself 18 ¶ Then went king David in and sat i This word may note either first his Bodily gesture for there is no certain gesture to which Prayer is limited and we have examples of Saints Praying in that Posture Exod. 17. 12. 1 King 19. 4. or he might sit for a season whilst he
for her husband 27 And when the mourning was past k Which was seven days Gen. 50. 10. 1 Sam. 31. 13. Nor could the nature of the thing admit of longer delay lest the too early birth of the Child might discover David's Sin David sent and â—…et her to his house and she became his wife and bare him a son l By which it appears That David continued in the state of Impenitency for divers Months together and this notwithstanding his frequent attendance upon God's Ordinances Which is an eminent instance of the Corruption of Man's Nature which is even in the best and without Divine Assistance is too strong for them of the deceitfulness of Sin and of the tremendous Judgment of God in punishing one Sin by delivering a man up to another but the thing that David had done m i. e. His Adultery and Murder as is evident from the next Chapter ‡ Heb. 〈◊〉 in the 〈◊〉 〈◊〉 displeased the LORD CHAP. XII AND the LORD sent Nathan a The Prophet chap. 7. 2. 1 King 1. 8. When the ordinary means did not awaken David to Repentance God useth an Extraordinary Course Thus the Merciful God pities and prevents him who had so horribly forsaken and forgotten God unto David and * Psa. 51. 〈◊〉 he came unto him and said unto him There were two men in one city b He prudently ushereth in his Reproof with a Parable after the manner of the Eastern Nations and ancient times that so he might surprize David and cause him unawares to give Sentence against himself He manageth his Relation as if it had been a real thing and demands the King's Justice in the case Though the Application of this Parable to David be easie and obvious yet it matters not if some circumstances be not so applicable because it was fit to put in some such Clauses either for the decency of the Parable or that David might not too early discover his Design the one rich and the other poor 2 The rich man had exceeding many flocks and herds c Noting David's many Wives and Concubines 3 But the poor man had nothing save one little ew lamb d Designing Uriah with his own and onely Wife which he had bought e As men then used to buy their Wives or had procured and nourished up and it grew up together with him and with his children it did eat of his own ‡ Heb. Morsel meat and drank of his own cup and lay in his bosome f Which David might take for Hyperbolical Expressions of his tender care of and affection to it Although there want not Instances of some who have treated such Brute-Creatures in this manner and was unto him as a daughter 4 And there came a traveller g This some make to be the Devil whom David gratified by his Sin but it rather seems added for the decency of the Parable unto the rich man and he spared to take of his own flock and of his own herd to dress for the wayfaring man that was come unto him but took the poor mans lamb and dressed it for the man that was come to him 5 And Davids anger was kindled greatly against the man and he said to Nathan As the LORD liveth the man that hath done this thing ‖ Or is worthy to die ‡ Heb. is the Son of death shall surely die h This seems to be more than the Fact deserved or than he had Commission to Inflict for it Exod. 22. 1. But it is observable That David now when he was most Indulgent to himself and to his own Sin was most severe to others as appears by this Passage and the following Relation v. 31. which was done in the time of David's impenitent continuance in his Sin 6 And he shall restore the lamb * Exod. 22. 4. fourfold because he did this thing and because he had no pity 7 And Nathan said to David Thou art the man i Thou hast committed this Crime with great Aggravations and out of thine own mouth thy Sentence hath proceeded and thou art worthy of Death Thus saith the LORD God of Israel * 1 Sam. 16. 13. I anointed thee king over Israel and I delivered thee out of the hand of Saul 8 And I gave thee thy masters house and thy masters wives k Or women as that Word is elsewhere used as Numb 31. 18. And though we read not a word of God's giving or of David's taking any of Saul's Wives into his bosome or which is all one into his Bed Yet which I think to be aimed at here it might be according to the manner of that time that the Wives and Concubines of the Precedent King belonged to the Successor to be at least at his Dispose And to pretend to them was interpreted little less than pretending to the Crown Which made it fatal to Adonijah to ask Abishag 1 King 2. 23 And to Abner to be suspected for Rispah 2 Sam. 3. 8. And Absalon Usurping the Crown usurped the Concubines also which is looked on as a Crime unpardonable 2 Sam. 16. 21. nor would this have been reckoned amongst the Mercies and Blessings which God here is said to give him and which are opposed to that which he â—…infully took but we do read That Merab Saul's Daughter was given to him for his Wife by Saul's promise and consequently by God's grant though afterwards Saul perfidiously gave her to another Man and that Michal the other Daughter was actually given to him 1 Sam. 18. And it is very possible that some other of Davids Wives were nearly Related to the House of Saul whereby David might design to enlarge and strengthen his Interest in the Kingdom Although there is no absolute Necessity of restraining this to Saul seeing the Word is Plural Masters and may belong to others also who sometimes were owned by David as his Masters Lords or Superiors such as Mabal was and some others not elsewhere named might be whose Houses and Wives or at least Women God might give to David into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things l Such other things as thou hadst wanted or in reason desired 9 Wherefore hast thou despised the commandment of the LORD m i. e. Those Laws of God which forbad thee to do this thing by not giving them that respect and observance which they deserved to do evil in his sight thou hast killed Uriah the Hittite n That Valiant and Generous and Noble Person with the sword and hast taken his wife to be thy wife o This he mentions amongst his other Sins partly because he had rewarded her who by God's Law should have been severely punished partly because he compassed this Marriage by wicked Practices even by Uriah's Murder and for sinful ends even
Comfort which their people have or should have from them Compare 2 Sam. 21. 17. 1 King 15. 4. Psal. 132. 17. In my presence which is in Ierusalem and under my favour and protection alway before me g in Jerusalem the city which I have chosen me to put my Name there 37 And I will take thee g And place thee in the Throne as it follows and thou shalt reign according to all that thy soul desireth h He secretly taxeth him for his ambitious and aspiring mind and shalt be king over Israel 38 And it shall be if thou wilt hearken unto all that I command thee and wilt walk in my ways and do that is right in my sight to keep my statutes and my commandments as David my servant did that I will be with thee and build thee a sure house i i. e. Firmly settle thee and thy Posterity in the Throne as this or the like Phrase is used 2 Sam. 7. 16 27. but he doth not say he would do this for ever as is there said of David's House v. 16. as I built for David and will give Israel unto thee 39 And I will for this k For this cause which I mentioned ver 33. afflict the seed of David but not for ever l There shall a time come when the seed of David shall not be thus molested by the Kingdom of Israel but that Kingdom shall be destroyed and the Kings of the House of David shall be uppermost as it was in the days of Asa Hezekiah and fosiah And at last the Messiah shall come who shall unite together the broken sticks of Iudah and Ioseph and rule over all the Iews and Gentiles too 40 Solomon m To whose ears this might come either 1. by Ieroboam himself who might speak of this either out of vain-glory and ostentation or with design to prepare the People for his purpose Or 2. By the Servants See above on ver 29. sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt unto Shishak king of Egypt n Who was either first Solomon's Brother-in-law who yet might be jealous of him or alienated from him because he had taken so many other Wives to his Sister as is here noted ver 1. or might cast a greedy eye upon the great riches and glorious things which Solomon had amassed together and upon which presently after Solomon's Death he laid Violent hands 2 Chron. 12. 9. All this was known to Ieroboam who therefore durst put himself into Shishak's Protection especially considering how little such Relations commonly signifie in the Affairs of Princes and withal being made confident by God's Promise of the Kingdom Or 2. One of another Line or House to whom that Crown might Descend for want of Issue and was in Egypt until the death of Solomon 41 ¶ And the rest of the ‖ Or words or things acts of Solomon and all that he did and his wisdom are they not written in the book of the acts of Solomon o In the Publick Records where the Lives and Actions of Kings were Registred from time to time So this was onely a Political but not a Sacred Book 42 And the Heb. days time that Solomon reigned in Jerusalem over all Israel was * â—… Chron. 9. â—… forty years 43 And Solomon slept with his fathers p This Expression is promiscuously used concerning good and bad and signifies onely That they died as their Fathers did But hence Interpreters question Whether Solomon was Saved or Damned That he was Damned some believe upon this onely Argument That he died without Repentance which they gather 1. Because his Repentance is not mentioned in his History 2. Because if he had Repented he would have Abolished the Monuments of Idolatry which he had Erected which that he did not they gather from 2 King 23. 13. Of which God Assisting I shall speak upon that place But to the former many things may be said 1. We read nothing of the Repentance of Adam Noah after his Drunkenness Lot Sampson Asa c. shall we therefore conclude they were all Damned The silence of the Scripture is a very weak Argument in matters of History 2. If he did Repent yet the silence of the Scripture about it in this History was not without wise Reasons as among others That his Eternal Condition being thus far left doubtful his Example might have the greater influence for the Terror and Caution of future Offenders 3. His Repentance is sufficiently implied in this to omit divers other Passages That after Solomon's death the way of Solomon is mentioned with Honour and joyned with the way of David 2 Chron. 11. 17. But it seems to be put out of dispute by the Book of Ecclesiastes which by the general consent both of Jewish and Christian Interpreters was written by Solomon and that after his Fall as is evident not onely from the unanimous Testimony of the Hebrew Writers who thence conclude That he did Repent and was Saved but also from the whole strain of that Book which was written long after he had finished all his Works and after he had liberally drunk of all sorts of Sensual Pleasures and sadly Experienced the bitter Effects of his love of Women Eccles. 7. 17 c. Which makes it more than probable that as David writ Psal. 51. so Solomon wrote this Book as a publick Testimony and Profession of his Repentance And this Argument is so cogent that those Interpreters who are of the other Opinion confess it if Solomon did write this Book after his Fall which they pretend he wrote before it but they offer not any Argument to prove it And therefore we have reason to conclude That Solomon did Repent and was Saved and was buried in the city of David his father and * 〈◊〉 1. 7. called Roboam Rehoboam his son reigned in his stead CHAP. XII AND â—… Câ—… 10. â—… Rehoboam went to Shechem for all Israel were come to Shechem a Rehoboam did not call them thither but went thither because the Israelites prevented him and had generally pitched upon that place rather than upon Ierusalem partly because it was most convenient for all as being in the Center of the whole Kingdom partly because that being in the potent Tribe of Ephraim they supposed there they might use that freedom of speech which they resolved to use to get their Grievances Redressed and partly by the secret direction of Ieroboam or his friends who would not trust themselves in Ierusalem and thought Shechem a fitter place to execute their Design to make him king b To Confirm him in the Kingdom which they generally intended to do he being the undoubted Heir of the Crown and the onely Son which Solomon had from so vast a number of Wives 2 And it came to pass when Jeroboam the son of Nebat who was yet in * Chap. 11. 4â—… Egypt heard of it c In
the Hebrew it is onely heard and may relate either to Solomon's Death or to the meeting which all the Tribes had appointed at Shechem for he was fled from the presence of king Solomon and Jeroboam dwelt in Egypt 3 That they sent and called him d When the People sent him word of Solomon's Death they also sent a summons for him to come to Shechem Or As soon as he had heard the tidings of Solomon's Death from others or from common Fame presently there came a solemn Message to him from the people who desired his presence and assistance as it seems probable from divers Motives some that they might translate the Kingdom from Rehoboam to him and others onely for this reason That the Presence and Countenance of a man of so great Interest and Reputation and one that had some Claim or Pretence upon the Kingdom might lay the greater obligation upon Rehoboam to grant their desires of ease and relief and Jeroboam and all the congregation of Israel came and spake unto Rehoboam saying 4 Thy father made our * Chap. 4. 7. yoke grievous e By heavy Taxes and Impositions not onely for the Temple and his Magnificent Buildings but for the Expences of his Numerous Court and of so many Wives and Concubines whose Luxury and Idolatry must needs be very costly And Solomon having so grosly forsaken God it is no wonder if he Oppressed the People and made their Yoke most grievous as they speak But here the Peoples perverseness is very observable both in this that they mention and aggravate onely the grievances of the Government but take no notice of the vast benefits which they received from it and in that that they mind nothing but their outward pressures and have no regard unto that Abominable Idolatry which he set up among them being it seemed either leavened with it by his pernicious Example or grown careless and negligent of all the concerns of Religion By which see how ripe they were all for those dreadful Judgments of God which are now hastening upon them now therefore make thou the grievous service of thy father and his heavy yoke which he put upon us lighter and we will serve thee 5 And he said unto them Depart yet for three days then come again to me f Give me that time for deliberation and advice And the people departed 6 ¶ And king Rehoboam consulted with the old men that stood before Solomon his father g With Solomon's old Councellors whom Age and Experience of Men and Things and converse with such a King had made wise while he yet lived and said How do ye advise that I may answer this people 7 And they spake unto him saying If thou wilt be a servant unto this people this day h By complying with their desires and condescending to them for a season till the troubled humours be quieted and the opportunity they now have and some of them that seek for Sedition be gone and thou beest better stablished in thy Throne They use this expression as fore-seeing that some would disswade him from this course as servile or slavish and below the Majesty of a Prince and wilt serve them and i For that is Thy Service say they is not hard it is onely a few good words which it is as easie to give as bad ones answer them and speak good words to them then they will be thy servants for ever 8 But he forsook the counsel of the old men k Judging it unworthy of his Majesty and Authority and likely to encourage and increase the People in their Insolent Demands which they had given him and consulted with the young men l So called comparatively to the Old Men otherwise they were near 40 years old as the following words imply that were grown up with him m Which is added as the reason of his inclination to their Counsels because his daily converse with them and the likeness of their Age and Humour to his had engaged his Affections to them and that bribed his judgment as it commonly doth and which stood before him 9 And he said unto them What counsel give ye that we may answer this people who have spoken to me saying Make the yoke which thy father did put upon us lighter 10 And the young men that were grown up with him spake unto him saying Thus shalt thou speak unto this people that spake unto thee saying Thy father made our yoke heavy but make thou it lighter unto us thus shalt thou say unto them My little finger shall be thicker n Or rather is thicker and therefore stronger and more able to crush you if you proceed in these Mutinous Demands than his loyns in which is the principal Seat of Strength My father was young and weak and had many Enemies when he first took the Kingdom but I am the undoubted heir and I find the Kingdom by his wise Care far better setled and fortified against all Enemies Foreign or Domestick than he did than my fathers loins 11 And now whereas my father did lade you with an heavy yoke I will add to your yoke o i. e. Make it heavier and stronger both to punish your Petulancy and to curb and restrain you from Seditious Attempts my father hath chastised you with whips but I will chastise you with scorpions p i. e. With such Whips as will Sting you like Scorpions If you proceed in these courses I will most severely punish you for it 12 ¶ So Jeroboam and all the people came to Rehoboam the third day as the king had appointed saying Come to me again the third day 13 And the king answered the people ‡ Heb. hardly roughly and forsook the old mens counsel that they gave him 14 And spake to them after the course of the young men saying My father made your yoke heavy and I will add to your yoke my father also chastised you with whips but I will chastise you with scorpions 15 Wherefore the king hearkned not unto the people for * Judg. 14. 4. and 2 Chron. 10. 15. and 22. 7. and 25. 20. the ‡ Gr. the turning cause was from the LORD q Who gave up Rehoboam to so foolish and fatal a mistake and alienated the Peoples Affections from him and ordered all Circumstances by his Wise Providence to that end that he might perform his saying which the LORD * Chap. 11. 31. spake by Ahijah the Shilonite unto Jeroboam the son of Nebat 16 ¶ So when all Israel saw that the king hearkned not unto them the people answered the king saying What portion have we in David r i. e. In David's Family and Son we can expect no benefit or relief from him and therefore we renounce all Commerce with him and Subjection to him See 2 Sam. 20. 1. They named David rather than Rehoboam to signifie That they did Renounce not Rehoboam onely but all David's
servant Zimri captain of half his chariots h i. e. Of all his Military Chariots and the Men belonging to them the Chariots for carriage of necessary things being put into other and meaner hands conspired against him as he was in Tirzah drinking himself drunk in the house of Arza ‡ Heb. which was over c. steward of his house in Tirzah i Whilst his Forces were elsewhere imployed ver 15. which gave Zimri advantage to execute his Design 10 And Zimri went in and smote him and killed him in the twenty and seventh year of Asa king of Judah and reigned in his stead 11 ¶ And it came to pass when he began to reign assoon as he sat on his throne that he slew all the house of Baasha he left him * 1 Sam. 25. 22 not one that pisseth against a wall ‖ Or both his kinsmen and his friends neither of his kinsfolks k Heb. avengers to whom it belonged to Revenge his Death See Numb 35. 12. nor of his friends l His confidents and familiar Acquaintance such as were most likely to hinder his Settlement in the Throne and to Avenge their Friends Quarrel 12 Thus did Zimri destroy all the house of Baasha according to the word of the LORD which he spake against Baasha m i. e. Thus fulfilling God's Threatning but either without his knowledge oâ—… meerly for his own ends ‡ Heb. by the hand of c. by Jehu the prophet 13 For all the sins of Baasha and the sins of Elah his sons by which they sinned and by which they made Israel to sin in provoking the LORD God of Israel to anger with their vanities n i. e. Idols oft called vanities as Deut. 32. 21. 1 Sam. 12. 21. Ier. 14. 22. because they are but imaginary Deities and meer nothings 1 Cor. 8. 4. having nothing at all of a God in them and nothing of Power to do either good or hurt 14 Now the rest of the acts of Elah and all that he did are they not written in the book of the chronicles of the kings of Israel * See above 14. 19. 15 ¶ In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah and the people were encamped against Gibethon which belonged to the Philistines o Which had been Besieged before Chap. 15. 27. but it seems was then relieved or afterwards recovered by the Philistines taking the advantage of the Disorders and Contentions which were among their Enemies 16 And the people that were encamped heard say Zimri hath conspired and hath also slain the king wherefore all Israel made Omri the captain of the host king over Israel that day in the camp 17 And Omri went up from Gibbethon and all Israel with him and they besieged Tirzah 18 And it came to pass when Zimri saw that the city was taken that he went into the palace of the Kings house and burnt the kings house over him p Or and he burnt c. Either 1. Omri burnt it over Zimri for Pronouns sometimes respect more remote Nouns Or rather 2. Zimri to whom both the foregoing and following words apparently belong who burnt it upon himself that neither himself nor the Royal Palace and Treasures might come into the hands of his insulting Adversary with fire and died 19 For his sins q i. e. This befel him for his Sins which he sinned in doing evil in the sight of the LORD in walking in the way of Jeroboam r Which he might do either before his Reign in the whole course of his Life which is justly charged upon him because of his Impenitency or in the Seven days of his Reign in which he had time enough to publish his Intentions or Decrees about the continuance of the Worship of the Calves or to Sacrifice to them for his good Success either already obtained or further desired and in his sin which he did to make Israel sin 20 Now the rest of the acts of Zimri and his treason that he wrought are they not written in the book of the chronicles of the kings of Israel * See Chap. 14. 19. 21 ¶ Then were the people of Israel divided into two parts s Fell into a Civil War yet neither this nor any other of God's dreadful Judgments could win them to Repentance which is an evidence of their Prodigious Impiety and Incorrigibleness and how ripe they were for Ruine half of the people followed Tibni the son of Ginath to make him king t Disdaining that the Soldiers should Usurp such a Power over the whole Kingdom and half followed Omri u Because they approved the Person though not the manner of his Election 22 But the people that followed Omri prevailed x Partly because they had the Army on their side and principally by the appointment and judgment of God giving up the Israelites to him who was much the worst ver 25 26. against the people that followed Tibni the son of Ginath so Tibni died y A violent Death in the Battel and Omri reigned 23 ¶ In the thirty and one year of Asa king of Judah began Omri to reign over Israel twelve years z i. e. And he Reigned Twelve Years not from this 31 year of Asa for he died in his 38 year ver 29. but from the beginning of his Reign which was in Asa's 27 year ver 15 16 So he Reigned four years in a State of War with Tibni and Eight years peaceably six years reigned he in Tirzah 24 And he bought the hill Samaria of Shemer for two talents of silver and built a To wit the City and especially a Royal Palace because that at Tirzah was burnt ver 18. on the hill and called the name of the city which he built after the name of Shemer owner of the hill ‡ Heb. Shemeron * See Chap. 13. 32. Samaria 25 ¶ But * Mic. 6. 16. Omri wrought evil in the eyes of the LORD and did worse than all that were before him 26 For he walked in all the way of Jeroboam b i. e. Did not onely promote the Worship of the Calves as Ieroboam and all his Successors hitherto had done but did also imitate all Ieroboam's other sins which doubtless were many and great and peradventure he added this to the rest that together with the Calves he Worshipped Devils i. e. other Idols of the Heathens as may be thought from 1 Cor. 10. 20. 20. where his Worship of the Devils and of the Calves is distinguished Besides though he did no more for the substance of the Action than his Predecessors did yet he might justly and truly be said to do worse than they because he did it with greater Aggravations after so many terrible Examples of Divine Vengeance upon the Kings and People of Israel for that Sin or because he made seveâ—…er Laws concerning the Calf-Worship whence we
most probable and they went to their master So the bands of Syria came no more f Either 1. In such a manner to wit in small Bands or Companies which might be Entrapped as these had been but their next Attempt was by an open and solemn War and a Conjunction of all their Forces which they still ridiculously conceited would be too hard for the King and Prophet and God of Israel notwithstanding their multiplied Experiences to the contrary Or 2. For some considerable time until the Terror of these Examples was got out of their minds into the land of Israel 24 ¶ And it came to pass after this that Benhadad king of Syria g He whom Ahab wickedly and foolishly spared 1 King 20. 42. who now comes to requite Ahab's kindness and to fulfil that Divine Prediction Benhadad was a name very frequent among the Kings of Syria 1 King 15. 18 c. and Chap. 13. 24. 2 King 13. 3 24. If not common to them all See Ier. 49. 27. Amos 1. 4. gathered all his host and went up and besieged Samaria 25 And there was a great famine in Samaria and behold they besieged it until an asses head was sold for fourscore pieces h Supposed to be Shekels and the common Shekel being valued at fifteen pence of English Money this amounts to five pounds A vast price especially for that which had on it so little Meat and that unwholsome and unclean by Law Levit. 11. 13. though necessity might seem to excuse their violation of that Law of silver and the fourth part of a kab i A measure containing 24 Eggs. of doves dung k Which they used not for Fire for he is speaking here onely of the scarcity of Food but for Food Which if it seem incredible it must be considered First That Famine hath constrained People to eat things as improper and unfit for nourishment as this as dry Leather and Mans Dung as is implied Isa. 36. 12. and affirmed by grave Historians Secondly That some Creatures do usually eat the Dung of others 3dly That Doves Dung though it be hotter than ordinary might in other respects be fitter for nourishment than other as being made of the best and purest Grains and having some moisture in it c. Fourthly That this Hebrew word being of an obscure and doubtful signification and no where else used may be and is by Learned Men otherwise rendred and understood either first of the Corn which is found in the Crops of Doves or secondly of the Guts and other inwards of Doves or rather thirdly of a sort of cicer or pease which in the Arabick Language which is near a kin to the Hebrew and from which many words are explained is called Doves Dung for this was a Food much in use amongst the poorer Israelites and was by all esteemed a very course Food and therefore fit to be joyned with an Asses head and a kab was the usual Measure of all sorts of Grains and Fruits of that sort for five pieces of silver 26 And as the king of Israel was passing by upon the wall l To give necessary order for the Defence of the City against Assaults and to see if the several Guards were watchful and diligent and if his directions were executed and to observe the motions of the Enemy there cried a woman unto him saying Help my lord O king 27 And he said ‖ Or Let 〈◊〉 the Lord save thee If the LORD do not help thee m Or let not God help thee as some both ancient and late Interpreters render the words So they are words of Impatience and Rage and a formal Curse wishing that God would not help her as he could not as Iosephus amongst others understand it which agrees too well with the Character of the Man an Infidel and Idolater and a wicked Man and at this time in a great Rage as appears from ver 31. Or they may be rendred thus No as this Hebrew Particle is sometimes used as Iob 20. 17. Psal. 34. 5. and 41. 2. and 50. 3. Prov. 3. 3 25. and 31. 4. let the Lord help thee So it may be taken Either First As a direction No do not cry to me but to God for help God help thee for I cannot Or rather Secondly As a prophane scoff No come not to me but go to him to whom Elisha directs you Pray to the Lord you see how ready he is to help you by his suffering you to come to this extremity wait upon God for relief as Elisha adviseth me but I will wait no longer for him ver 33. and I will take a course with Elisha for thus abusing both me and my people with vain hopes Or thus the Lord on whom forsooth thou and I are commanded to wait for help will not help thee as he could easily do and would do if he were so good as Elisha pretends whence then shall I help thee whence shall I help thee out of the barn-floor or out of the wine-press n Dost thou ask of me Corn or Wine which I want for my self 28 And the king said unto her What aileth thee And she answered This woman said unto me Give thy son that we may eat him to day and we will eat my son to morrow 29 So * Deut. 28. 53 57. we boiled my son and did eat him o A dreadful Judgment threatned to them in case of their Apostacy Deut. 28. 56 57. in which they were now deeply plunged Compare Ezek. 5. 10. and I said unto her on the ‡ Heb. 〈◊〉 next day Give thy son that we may eat him and she hath hid her son p Either that she might eat him alone or rather that she might save him from Death her Bowels yearning towards him and her hunger being in great measure satisfied 30 ¶ And it came to pass when the king heard the words of the woman that he rent his clothes q Partly in Grief for such an horrid Fact and partly through Indignation at the Prophet ver 31. and he passed by upon the wall and the people r Who were in great numbers upon the Wall either to defend the City or rather to seek for relief from the Soldiers for whose Provisions the King doubtless took special care as it was necessary for the preservation of the place looked and behold he had sackcloth within upon his flesh s Under his inner Garments in token of his sorrow and with a pretence of humiliation which he would shew by outward signs as his Father Ahab had done not without some advantage to himself 1 King 21. 27 28 29. 31 Then he said * Ruth 1. 17. God do so and more also to me if the head of Elisha the son of Shaphat shall stand on him this day t If I do not this day take his head and life This wretched and partial Prince overlooks his own great and various sins and
‡ Heb. 〈◊〉 gathered the money that was found in the house and have delivered it into the hand of them that do the work that have the oversight of the house of the LORD 10 And Shaphan the scribe shewed the king saying Hilkiah the priest hath delivered me a book and Shaphan read it before the king 11 And it came to pass when the king had heard the words of the book of the law i i. e. The dreadful Comminations against them for the sins still reigning among the people Quest. Did Iosiah never see and read a Copy of this Book before this time If he did not how could he do so much towards the Reformation of Religion as he did before If he did why was he not sooner convinced and humbled by it Ans If Iosiah had not yet seen a Copy of this Book which is not impossible yet there was so much of the Law left in the minds and memories of many of the people as might easily persuade and direct him to all that he did till this time or if Iosiah had seen and read it before which seems more probable yet the great Reverence which he justly bare to the Original Book and the strange and remarkable and seasonable finding of it had very much awakened and quickened him to a more serious and diligent reading and attentive consideration of all the passages contained in it than he used before that he rent his clothes 12 And the king commanded Hilkiah the priest and Ahikam the son of Shaphan and Achbor the son of Micaiah and Shaphan the scribe and Asahiah a servant of the kings k Who most constantly waited upon the Kings Person otherwise all of them were the Kings Servants saying 13 Go ye enquire of the LORD l Either what he intends to do with us or what we shall do to him to appease his wrath for me and for the people and for all Judah concerning the words of this book m Whether the Curses here threatned must come upon us without remedy or whether there be hope in Israel concerning the prevention of them that is found for great is the wrath of the LORD that is kindled against us because our fathers have not hearkened unto the words of this book to do according unto all that which is written concerning us 14 So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asahiah went unto Huldah the prophetess n For we read of Women Prophetesses both in the Old and New Testament as Miriam Exod. 15. 20. Deborah Iudg. 4. 4. Hamah 1 Sam. 2. Elizabeth and the Blessed Virgin Luk. 1. and Philip's Daughters Act. 21. 9. Quest. But why did he send to this Woman and not rather to Zephaniah or Ieremiah who were Prophets in Iosiah's days Ans. Either First Because the Kings earnest affection in this business required great haste and she was in Ierusalem which is therefore noted in the following part of the Verse when Ieremiah might at this time be at Anathoth or in some more remote part of the Kingdom and the like may be said of Zephaniah who also might not be a Prophet at this time though he was afterward in the days of Iosiah which is all that is affirmed of him Zeph. 1. 10. Or 2. Because the King or his Courtiers had longer and greater experience of the eminency of her Prophetical Gifts than of Ieremiah's who began not to Prophecy till the thirteenth Year of Iosiah Ier. 1. 2. and being well assured of her Fidelity in delivering the Mind and Counsel of God to those that enquired of her they rightly concluded that it was much more considerable what Message God sent than by whom it was conveyed to them the wife of Shallum the son of Tikvah the son of Harhas keeper of the ‡ 〈◊〉 garâ—… wardrobe now she dwelt in Jerusalem in ‖ 〈◊〉 in the 〈◊〉 part the colledge o Where the Sons of the Prophets or others who devoted themselves to the study of God's Word used to meet and discourse of the things of God and receive the Instructions of their Teachers Others both Ancient and Modern render it in another or the second part to wit of the City i. e. in the Suburbs which also were Fortified and Walled about by Hezekiah 2 Chron. 32. 5. and they communed with her 15 ¶ And she said unto them Thus saith the LORD God of Israel Tell the man that sent you to me 16 Thus saith the LORD Behold I will bring evil upon this place and upon the inhabitants thereof even all the words of the book which the king of Judah hath read 17 Because they have forsaken me and have burnt incense unto other gods that they might provoke me to anger with all the works of their hands p Gods made with hands This she adds to aggravate their folly and contempt of God in preferring such vain and idle things before him therefore my wrath shall be kindled against this place and shall not be quenched 18 But to the king of Judah which sent you to enquire of the LORD thus shall ye say to him Thus saith the LORD God of Israel As touching the words which thou hast heard 19 Because thine heart was tender and thou hast humbled thy self before the LORD when thou heardst what I spake against this place and against the inhabitants thereof that they should become a desolation and a curse and hast rent thy clothes and wept before me I also have heard thee saith the LORD 20 Behold therefore I will gather thee unto thy fathers and thou shalt be gathered into thy grave in peace q i. e. In a time of publick Peace and the Tranquility of thy Kingdom or so as thou shalt not see all the evil which I will bring upon this place as the following words explain it for otherwise he died in Batttel chap. 23. 29. Besides he died in Peace with God and was by death translated to everlasting Peace and thine eyes shall not see all the evil which I will bring upon this place And they brought the king word again CHAP. XXIII AND * 2 Câ—…r 34. 30. the king sent and they gathered unto him all the elders a The chief Governors both of Church and State of Judah and of Jerusalem 2 And the king went up into the house of the LORD and all the men of Judah and all the inhabitants of Jerusalem with him and the priests and the prophets b Either Ieremiah Zephaniah Urijah or the Sons or Disciples of the Prophets and all the people ‡ Heb. from 〈◊〉 even â—…to great both small and great and he read c He caused to be read in their ears all the words of the book of the covenant which was found in the house of the LORD 3 ¶ And the king stood by the pillar d Of which see on chap. 11. 14. and 2 Chron. 34. 31. and made a covenant before the LORD
Tabernacle and therefore more of the Levites were to be employed and consequently they were to be sooner taken into Service and upward 25 For David said The LORD God of Israel hath given rest unto his people ‖ Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may dwell in Jerusalem for ever 26 And also unto the Levites r Or rather as concerning the Levites of whom he is here speaking they shall no more carry the Tabernacle nor any vessels of it for the service thereof 27 For by the last words of David s By his last Order and Constitution made by Gods Direction and by the Spirit as hath been once and again noted and proved before This is here added to signifie that this great Affair was thus settled by David not in his younger years when it might have been thought to have the Effect of youthful Heat and Confidence and Presumption and Rashness but when he was come to the greatest Maturity when he was Old and near his Death and going to give up his Account to his Lord and Maker of all his Actions and particularly of the Alterations which he made in the Service of God which he declared was done by the Spirit of God These were in a manner his dying Words which usually make the deepest Impressions the Levites were †Heb. 〈◊〉 numbred from twenty years old and above 28 Because †Heb. their 〈◊〉 was 〈◊〉 the hand of 〈◊〉 sons of 〈◊〉 their office was to wait on the sons of Aaron for the service of the house of the LORD in the courts and in the chambers and in the purifying of all holy things t i. e. Holy Places and Garments and Vessels and Sacrifices which were to be washed and cleansed from any Filthiness which possibly might cleave to them and the work of the service of the house of God 29 Both for the shew-bread and for * Lev. 6. 20. Ch. 9. 29 〈◊〉 the fine flour for meat offering and for the unleavened cakes and for that which is baked in the ‖ Or 〈◊〉 〈◊〉 pan and for that which is fryed and for all manner of measure and cise u This is to be understood either 1. particularly of the Measure or Quantity of fine Flour and Wine and Oil which was fixed by Gods Law Or generally of all Measures used either in Sacred or Civil Things the publick Standards whereof were kept in the Sanctuary or Temple of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion must needs belong to the Priests and under them to the Levites who were to examine other Measures and all things by them as oft as Occasion required that so the Priests might be at more leisure for their higher and greater Employments 30 And to stand every morning x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving to thank and praise the LORD and likewise at even x The two Solemn Times of offering Sacrifices Which Work was attended with publick Prayer and Thanksgiving 31 And to offer all burnt-sacrifices unto the LORD in the sabbaths in the new moons and on the set feasts by number according to the order commanded unto them y i. e. Unto those persons the Levites of whom he speaks Or concerning them i. e. about those things continually before the LORD 32 And that they should keep the charge of the tabernacle of the congregation and the charge of the holy place and the charge of the sons of Aaron z i. e. What the Priests should commit to their Charge or command them to do their brethren in the service of the house of the LORD CHAP. XXIV 1 NOw these are the divisions a i. e. The several Branches into which that Family was divided or distributed of the sons of Aaron * 〈◊〉 10. â—… 5. The sons of Aaron Nadab and Abihu Eleazar and Ithamar 2 But * 〈◊〉 â—… 4. 〈◊〉 â—…6 6â—… Nadab and Abihu died before their father and had no children therefore Eleazar and Ithamar executed the priests office b i. e. Were the onely persons to whom and to whose Families the Execution of that Office was committed 3 And David distributed them †〈◊〉 〈◊〉 Zaâ—… â—…0 3â—… both Zadok of the sons of Eleazar and Ahimelech of the sons of Ithamar according to their Offices c Or courses or prefectures i. e. Allotting to each of them several times wherein they or theirs should by turns have the Government of Holy Ministrations in the Temple Service in their service 4 And there were moe chief men found of the sons of Eleazar than of the sons of Ithamar and thus were they divided Among the sons of Eleazar there were sixteen chief men of the house of their fathers and eight among the sons of Ithamar according to the house of their fathers 5 Thus were they divided by lot d Partly to prevent that Envy or Emulation which otherwise might arise among them and partly that all mens Minds and Consciences might be fully satisfied in the Order now established by this Divine way of Decision one sort with another for †Heb. the 〈◊〉 of the 〈◊〉 and 〈◊〉 of God 〈◊〉 23. 6. the governours of the sanctuary and governours of the house of God e But that is no other than the Sanctuary and so it may seem to make this Division improper and irregular the several Members of it being altogether the same Or rather of the things of God i. e. of all persons ministring in the Sanctuary and of all Holy Ministrations done in it and of all other matters of the Lord as they are called by way of distinction from the kings matters 2 Chron. 19. 11. were of the sons of Eleazar and of the sons of Ithamar 6 And Shemajah the son of Nathancel the scribe one of the Levites wrote them before the king and the princes and Zadok the priest and Ahimelech the son of Abiathar and before the chief of the fathers of the Priests and Levites one †Heb. 〈◊〉 of 〈◊〉 〈◊〉 principal houshold being taken for Eleazar and one taken for Ithamar f Or the Chief which Word is easily supplied out of the context of one house of the Fathers was taken to wit by Lot for Eleazar i. e. out of his Family and that which was taken after it was taken for Ithamar i. e. out of his Family The meaning is that the first Lot fell to Eleazar and the second to Ithamar and the third to Eleazar and the fourth to Ithamar and so successively until all the Families of Ithamar had received their Lots And afterwards all the Lots came forth to the rest of Eleazars Families which were double in number to those of Ithamar as was said v. 4. 7 Now the first lot came forth g To wit out of the Vessel in which all
very People will prove degenerate 19 And give unto Solomon my son a perfect heart to keep thy commandments thy testimonies and thy statutes and to do all these things and to build the palace for the which I have made provision t By purchasing the Place 1 Chron. 21. and providing for the Expences of the Work 20 And David said to all the congregation Now bless the LORD your God And all the congregation blessed the LORD God of their fathers and bowed down their heads and worshipped the LORD and the king u The Lord with Religious and the King with Civil Worship as it is evident 21 And they sacrificed sacrifices unto the LORD x Before the Ark which was there and offered burnt-offerings unto the LORD on the morrow after that day even a thousand bullocks a thousand rams and a thousand lambs with their drink-offerings and sacrifices in abundance for all Israel y Either 1. on the behalf of all Israel to praise God in their Names to procure Gods Presence and Blessing for them all Or 2. so many that the Feasts which after the manner were made of the remainders of the Sacrifices were abundantly sufficient for all the Israelites which were then present and desired to partake of them or for all the Governours of Israel there assembled who may well pasâ—… under the name of all Israel because they represented them all 22 And did eat and drink before the LORD z i. e. Before the Ark in Courts or Places as near to it as they conveniently could Or as in Gods Presence in a Solemn and Religious manner praising God for this great Mercy and begging his Blessing upon this great Affair on that day with great gladness and they made Solomon the son of David king the second time a This is called the second time in reference to the first time which was either 1. when he was made King during Adonijahs Conspiracy of which see 1 King 1. 34 c. And so this was done after Davids death and not upon that day when this Feasting and Solemnity lasted as the words at first view seem to insinuate this being related in the same verse and immediately after the Relation of the Feast But there are Examples of things done at distant times put together in one verse as Act 7. 15. So Iacob went down into Egypt and died he and our Fathers i. e first he and afterward our Fathers So here They did eat on that day with great gladness and afterward they made Solomon king the second time And this Opinion seems to be confirmed by the following Passages in which it is related that at this same time they anointed Zadok to be Priest and that Solomon was King instead of David and that all Israel and all Davids sons submitted to him All which was not done till after Davids death as may be gathered by comparing this with 1 King 1. 2. or 2. in 1 Chron. 23. 1. where it is said that David made Solomon his Son King over Israel i. e. he declared him his Successor And so this second time was during Davids Life And what David had more privately declared ch 23. he now more solemnly owns in this great and general Assembly in which by Davids Order and the Consent of all that Assembly Solomon was anointed King i. e. to be King after his Fathers death And this Opinion the Text seems most to favour For it is said And they made Solomon King c. they who That must be fetched out of the foregoing Words and Verses they who did eat and drink before the Lord on that day with great gladness as it is here said and then immediately it follows and that with a copulative conjunction and they made Solomon King c. which without violence cannot be pulled away from the foregoing Words And therefore they must be David and all the Congregation who were then present v. 20. of whom it is said they sacrificed c. v. 21. and they did eat c. and they made Solomon c. The great Objection against this Opinion is that they anointed Zadok to be Priest at this time which was not done till after Davids death for till then Abiathar â—…s not thrust out from being Priest c. 1 King 2. 26 27. This indeed is a difficulty but not insoluble It must be remembred that the High-priest had his Vicegerent who might officiate in his stead when he was hindred by Sickness or other indispensable Occasion and that there seems to be something more than ordinary in Zadoks case for although Abiathar was properly the Highpriest yet Zadok seems after a sort to be joyned in Commission with him as we see 2 Sam. 15. 29. 19. 11. and it is expresly said Zadok and Abiathar were Priests 2 Sam. 20. 25. and 1 King 4. 4. And it may be further considered that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture Possibly he was unsatisfied with this Design of translating the Crown to Solomon and did now secretly favour Adoniâ—…ahs Person and Right which afterward he did more openly defend Which being known to David by information might induce him and the Princes who favoured Solomon to take this course Which they might the more willingly do in consideration of that Divine Threatning 1 Sam. 2. 31 c. of translating the Priesthood from Ithamars and Elis House of which Abiathar was to Eleazars Line to which it had been promised to perpetuity Numb 25. 13. of which Line Zadok was And they might judge this a sit Season or might be directed by God at this time to execute that Threatning to the one and promise to the other Family And yet this Action of theirs in anointing Zadok did not as I suppose actually constitute him High-priest but onely settled the Reversion of it upon him and his Line after Abiathars death Even as Davids making Solomon king ch 23. 1. and their anointing Solomon to be the chief Governour here did not put him into actual Possession of the Kingdom but onely gave him a Right to it in Reversion after the present Kings death as Samuels anointing of David 1 Sam. 16. had done to David before him Hence notwithstanding this Anointing Abiathar continued to exercise his Office till Solomon thrust him out 1 King 2. 27 and even after he was removed from the Execution of his Office yet he was reputed the Priest till he died being so called 1 King 4. 4. And this I hope may in some sort resolve that difficulty For the other Arguments they seem not considerable For as for what follows v. 23 24 25. Then Solomon sat on the Throne c. that indeed seems to belong to the time after Davids death being sufficiently â—…eparated from this 22d verse and not so knit to the foregoing Words as those words and they made Solomon King c. are And for the particle then that is
Egypt of which he boasts Isa. 10. 9. by Euphrates and Josiah went out against him 21 But he sent Embassadors to him saying What have I to do with thee thou king of Judah I come not against thee this day but against the †Heb. the house of my war house wherewith I have war x Heb. against the house or family of my war i. e. Against the House of the King of Assyria between whom and me there is War for God y Either his False God by their lying Priests Or the True God either 1. by some Prophet For Gods Prophets used sometimes to deliver or send Commands from God to Heathen Kings Though it is not probable either that Pharaoh would regard the Command of the True God Or that a Prophet of the Lord would not acquaint Josiah with this Message Or that Josiah would oppose Pharaoh in a War undertaken by Gods Command Or rather 2 by a Dream as God spoke to another Heathen King Abimelech Gen. 20. 3. Though it is not impossible that he pretended this for his own Advantage that Josiah might not assist his Enemies commanded me to make hast forbear thee from meddling with God who is with me that he destroy thee not 22 Nevertheless Josiah would not turn his face from him z Being peradventure incouraged to do so by a Misinterpretation of that Promise made to him ch 34. 28. Thou shalt be gathered to thy grave in peace Thus God over-rules the Errours and Miscarriages of Men to the Accomplishment of his own Counsels but * So 1 Kin. 22. â—…0 disguised himself a Changed his Habit that he might not give his Enemies the Advantage of aiming at his Person which he wisely thought they would do that being a likely Course to end their Trouble as indeed it proved that he might sight with him and hearkened not unto the words of Necho from the mouth of God b Either 1. which Pharaoh sent to him in the Name of God or as coming from Gods Mouth Or rather 2. which Pharaoh received from the Mouth of God who was pleased some way or other to impart his Mind to him and which Pharaoh acquainted him with by the Command of God And therefore Josiah is here blamed for not hearkening to this Message Although if he sinned herein it was onely a Sin of Ignorance for he did not know that God had spoken this to Pharaoh and was not bound to believe his Testimony which he had good reason to suspect in this matter Yet methinks he ought so far to have regarded it as to have enquired the Mind of God about it which he neglected to do and therefore he cannot be wholly excused and is here taxed for it and came to sight in the valley of Megiddo 23 And the archers shot at king Josiah and the king said to his servants Have me away for I am â—…ore †Heb. made sick wounded 24 His servants therefore took him out of that chariot and put him in the second chariot that he had and they brought him to Jerusalem and he died and was buried ‖ Or among the sepulehres in one of the sepulchres of his fathers And * Zech. 12. 11. all Judah and Jerusalem mourned for Josiah 25 And Jeremiah lamented for Josiah and all the singing men and the singing women spake to Josiah in their lamentations to this day c In all their succeeding Lamentations for their publick Calamities and for the ruine of their City and Temple and State and Church they remembred Josiahs death as their first and most fatal Blow and as that which opened the Flood-gates to all their following Miseries and it was ordained that they should do as the next words intimate and made an ordinance in Israel and behold they are written in the lamentations d Either in that Canonical Book of Jeremies Lamentations or in some other Volume of mournful Ditties made by divers Persons upon occasion of their following Calamities which is since lost 26 Now the rest of the acts of Josiah and his †Heb. kindnesses Ch. 32. 32. goodness e Either 1. his Piety towards God and his House Or 2 his Penignity Clemency and Kindness towards all his Subjects being of 2 most tender Disposition and Carriage both towards God ch 34. 27. and towards Men. But the former seems principally intended because it best agrees both with the History of Josiah which is wholly taken up with the former and speaks little or nothing of the latter and with the following words and it doth not disagree with the Hebrew word hesed which though it doth most frequently express kindness to Men yet sometimes it notes a Mans Piety to God and his House as is manifest from Nehem. 13. 14. according to that which was written in the law of the LORD 27 And his deeds first and last behold they are written in the book of the kings of Israel and Judah CHAP. XXXVI 1. THen * 2 〈◊〉 c. the people of the land took Jehoahaz a The Contents of this Chapter for the Substance of them are explained in the Notes upon 2 Kings ch 23. 31 c. 24. 25. what is peculiar to it shall be here opened so far as is necessary the son of Josiah and made him king in his fathers stead at Jerusalem 2 Joahaz was twenty and three years old when he began to reign and he reigned three months in Jerusalem 3 And the king of Egypt †Heb. 〈◊〉 〈◊〉 put him down at Jerusalem and †Heb. 〈◊〉 condemned the land in an hundred talents of silver and a talent of gold 4 And the king of Egypt made Eliakim his brother king over Judah and Jerusalem and turned his name to Jehojakim And Necho took Joahaz his brother and carried him to Egypt 5 Jehojakim was twenty and five years old when he began to reign and he reigned eleven years in Jerusalem and he did that which was evil in the sight of the LORD his God 6 * 2 〈◊〉 Against him came up Nebuchadnezzar king of Babylon and bound him in ‖ Or 〈◊〉 fetters to carry him to Babylon 7 * 2 〈◊〉 〈◊〉 Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon and put them in his temple at Babylon 8 Now the rest of the acts of Jehojakim and his abominations which he did and that which was sound in him b That Crime of Rebellion against the King of Babylon which for a time he kept in his own Breast but when he saw fit he discovered it and was convicted of it See 2 King 24. 1. behold they are written in the book of the kings of Israel and Judah and ‖ Or 〈◊〉 1 〈◊〉 〈◊〉 Jer. 〈◊〉 Jehojachin his son reigned in his stead 9 * 2 〈◊〉 〈◊〉 Jehojachin was eight years old when he began to reign c Of which see the Notes upon 2 King 24.
and in the Evening are cut off Psal. 90. 5 6. Or rather 2. All the day long as the Phrase is 2 Cor. 11. 25. There is not a moment wherein Man is not sinking and drawing on towards Death and Corruption they perish for ever f As to humane appearance and the course of Nature as many such like passages are to be understood in this Book or in Reference to this present and worldly Life which when once lost is never recovered Iob 16. 22. Psal. 39. 13. without any ‖ Heb. 〈◊〉 the Heart regarding it g Heb. without putting the Heart to it the word Heart being understood here as also Ch. 23. 6. and 34. 23. Isa. 41. 20. as may appear by comparing 1 Sam. 9. 20. 2 Sam. 18. 3. Isa. 41. 22. and 57. 1. Where the same Phrase is used and the word Heart expressed The meaning is either 1. Yet few or no men that survive them lay it to Heart as they should do Or 2. They perish beside the Expectation of all men when both themselves and others thought their Mountain was so strong that it could not be removed Or rather 3. This is so common a thing for all men though never so high and great to perish in this manner that no man heeds it but passeth it by as a general accident not worthy of observation Oth. No man procuring or furthering it Heb. without any mans putting the hand to it i. e. They perish of themselves without any violent hand 21. * 〈◊〉 39. 11. 〈◊〉 14. Doth not their excellency h Whatsoever is really or by common estimation excellent in men all their natural moral civil accomplishments ashigh birth great riches power and wisdom c. These are sofar from preserving men from perishing as one would think they should do that they perish themselves together with those houses of clay in which they are lodged Or. go away i. e. die and perish as that phrase is oft used as Gen. 15. 15 Ios. 23. 14 Iob 10. 21. Psal. 58. 9. Eccles. 12. 5. Mat. 26. 24. with as Beth is oft used them it doth not survive them which is in them go away i they * 〈◊〉 36. 12. die even without Wisdom k Either 1. Like fools Wise men and fools die alike Eccles. 2. 16. Or 2. they never attain to perfect wisdom to that wisdom which man once had much less to that wisdom which is in God which Iob conceiteth he hath otherwise he would not so boldly censure the counsels and works of God as unrighteous or unreasonable because his humane and narrow capacity cannot fully understand them Moreover as folly is oft put for unrighteousness and wickedness so is wisdom for justice and goodness which is so known that it is needless to prove it and so by wisdom here may be meant that perfect justice and purity which Iob arrogated to himself and which Eliphaz here denies to all men v. 17 c. CHAP. V. 1. CALL now a i. e. Invite or make proclamation as this word is oft used as Deut. 20. 10. Iudg. 12. 1. Ier. 2. 2. 3. 12. 7. 2. Call them all as it were by their names consult the whole Catalogue of them all which thou didst ever know or hear of if there be any b To wit of the Saints as iâ—… follows that will answer thee c i. e. Comply with thee answer thy desires or expectations Try if there be any one Saint that will defend or allow thee in these bold expostulations with God Or as it is in the Hebrew If there be any that doth answer thee i. e. whose opinion or disposition and carriage is answerable or like to thine So answering is sometimes used as Prov. 27. 19. Eccles. 10. 19. Thou wilt find many fools or wicked men as it follows v. 2. to answer or imitate thee in their speeches and carriages but not one of the Saints like thee which deserves thy serious consideration and gives thee just cause to question thine integrity and to which of †â—… the 〈◊〉 the Saints d Either 1. the Angels who are sometimes called Saints as Iob 15. 15. Dan. 8. 13. Zech. 14. 5. because they are eminently and perfectly holy or rather 2. holy men as appears both from the Word which most commonly is so used and from the opposition of the foolish man to these v. 2. and because the example of men was more proper and effectual for Iob's conviction than of Angels wilt thou ‖ 〈◊〉 turn e Or book look about thee view them all and see if thou canst find one like thee 2. For wrath f Either 1. the wrath of God or rather 2. a man 's own wrath fretting and impatience and indignation which kills men partly naturally as it preys upon a man's spirit and wasteth him inwardly and so hastens his death of which see Prov. 14. 30. 17. 22. partly morally as it prompts him to those rash and furious and wicked actions which may procure his death and partly meritoriously as it provoketh God to cut him off and to bring upon him those further and severe strokes which he mentions in the following words killeth the foolish man g Either 1. the rash and inconsiderate man who doth not ponder things impartially but like a mad man rageth against God and torments himself and all that hear him Or 2. the ungodly man who is frequently called a fool in Scripture-language and who is here opposed to the Saints v. 1. and ‖ 〈◊〉 〈◊〉 envy h He taxeth Iob who spoke with great envy at those that were never born or were in their graves Ch. 3. 10 12 c. slayeth the silly one i Properly the man who for want of true wisdom is soon deceived with false opinions and appearances and present things which is thy case O Iob The sense of the verse may be this I perceive O Iob that thou art full of envy at wicked men who at present are or seem to be in an happier condition than thou and of wrath against God who denies thee that mercy and loads thee with afflictions and this shews thee to be a foolish and weak man For those men notwithstanding their present prosperity are doomed to great and certain misery as it here follows And so this verse coheres with the following as well as the foregoing verses 3. * 〈◊〉 37. 35. I have seen k I have oft observed it in my experience Having severely rebuked Iob for his transports of passion and intemperate speeches against God he now returns to his former Argument and proves that such dreadful and destructive Judgments of God do not befal the righteous but the wicked as he observed Ch. 4. 7 8. Withal he answers an Objection concerning the present and seeming prosperity of the wicked which he confesseth that he himself had sometimes observed the foolish l i. e. The wicked
follows are within me i Besides those evils which are past Ch. 1. there are other miseries that are constant and fixed in me the sharp pains of my body and dismal horrours of my mind the poison whereof k Implying that these Arrows were more keen and pernicious than ordinary as being dipped in God's wrath as the barbarous Nations then and since used to dip their Arrows in poison that they might not only pierce but burn up and consume the vital parts drinketh up my spirit l i. e. Exhausteth and consumeth either 1. my vital spirits together with my blood the seat of them and my heart the spring of them as poison useth to do But I doubt the Hebrew word ruach is never used in that sense Or 2. my soul which is commonly the Spirit my mind and conscience So he tells them that besides the miseries which they saw he felt others and far greater though invisible torments in his soul which if they could see they would have more pity for him And in this sense this place is and may very well be otherwise rendred whose poison my spirit drinketh up i. e. my soul sucks in the venom of those calamities by apprehending and applying to it self the wrath of God manifested and conveyed by them * Psal. 88. 15 16. the terrours of God m Either 1. great terrours or 2. God's terrible Judgments or rather 3. these terrours which God immediately works in my soul either from the sense of his wrath accompanying my outward troubles or from the sad expectation of longer and greater torments do set themselves in array n They are like a numerous and well-ordered Army under the conduct of an irresistible General who designs and directs them to invade me on every side against me 5. Doth the wild Ass bray †Heb. at grass when he hath grass or loweth the Ox over his fodder o Thou wonderest that my disposition and carriage is so greatly altered from what it was Ch. 4. 3. 4 5. but thou mayest easily learn the reason of it from the brute Beasts the Ass and Ox who when they have convenient and common food are quiet and contented but when they want that they will resent it and complain in their way by braying or lowing See Ier. 14. 6. And therefore my carriage is agreeable to those common principles of nature which are both in Men and Beasts by which their disposition and deportment is generally suitable to their condition It is no wonder that you complain not who live in ease and prosperity nor did I when it was so with me but if you felt what I feel you would be as full of complaints as I am 6. Can that which is unsavoury be eaten without Salt p Can or do men use to eat unsavoury meats with delight or without complaint This is either 1. a reflection upon Eliphaz his discourse as unsavoury which could not give him any conviction or satisfaction But his censure of Eliphaz his speech begins not till v. 14. and then it proceeds Or rather 2. a justification of Iob's complaints of which both the foregoing and following Verses treat by another Argument Men do commonly complain of their meat when it is but unsavoury how much more when it is so bitter as mine is which is implied here and expressed in the next Verse where the sense here begun is compleated and thâ—…s general Proposition is accommodated to Iob's condition or is there any tast in the white of an Egg q Heb. in the white of a yolk i. e. which encompasseth the yolk of an Egg. 7. The things that my soul refused to touch are as †Heb. sicknesses of my meat my sorrowful meat r Heb. as the sicknesses or sorrows of my meat i. e. as my sorrowful meat which I am constrained to eat with grief of heart The particle as either 1. notes not the similitude but the truth of the thing as it is oft used as hath been formerly noted and proved So the sense is That such meat as formerly he should have abhorred to touch either for the quality of it or for his tears or ulcerous matter which mixed themselves with it he was now forced by the necessities of nature and his own poverty to eat Or 2. implies that the following words are not to be understood properly but metaphorically And so the sense may be this Those grievous afflictions which according to the principles and common inclinations of humane nature I dreaded the very touch and thought of they are now my daily though sorrowful bread I am forced constantly to feed upon them as other persons in great afflictions are said to be sed with bread of tears Psal 80. 5. and to eat ashes like bread Psal. 102. 9. Others make this a censure of Eliphaz his words as ungrateful and loathsom to him But that sense seems neither to agree with the words of this Verse nor with its scope and coherence with the former of which see the notes on v. 6. 8. O that I might have my request s i. e. The thing which I have so passionately desired and notwithstanding all your vain words and weak Arguments do still justly continue to desire to wit death as is expressed v. 9. and more largely Ch. 3. and that God would grant me †Heb. my expectation â—…he thing that I long for 9. Even that it would please God to destroy me t To end my daies and calamities together that he would let loose his hand u Which is now as it were bound up or restrained from giving me that deadly blow which I desire O that he would restrain himself and his hand no longer but let it fall upon me with all its might so as to cut me off as it follows and cut me off 10. Then should I yet have comfort x The thoughts of my approaching death would comfort me in all my sorrows This would solace me more than life with all that worldly safety and glory and happiness which thou hast advised me to seek unto God for yea I would harden my self in sorrow y i. e. I would bear up my self with more courage and patience under all my torments with the hopes of my death and that blessedness into which I know I shall after death be admitted as he more fully speaks Ch. 19. 26 27. whereas now I pine away in lingring and hopeless miseries Or I would burn i. e. I am content to burn in sorrow Or I would pray as this word signifies in Hebrew Writers and praying may be here put for praiâ—…ng or worshipping of God as it is frequently used in Scripture in or for my sorrow or pain Then I would worship God and say Blessed be the Lord's Name for these afflictions as I did for the former Ch. 1. 20 21. let him not spare z But let him use all severity against me so far as to cut
but a poor weak creature which thou canst crush with the least touch of thy finger without these violent and unsupportable pains and miseries and that I have not been so fierce and boisterous in my carriage as to need or deserve these extraordinary calamities that thou settest a watch over me l That thou shouldest guard and restrain me with such heavy and unexampled miseries lest I should break into rebellion against thee or into cruelty towards men 13. * Ch. 9. 27 28. When I say my Bed shall comfort me my Couch shall ease my complaint m By giving me sweet and quiet sleep which may take off the sense of my torments for that while 14. Then thou scarest me with dreams n With sad and dreadful dreams arising either from that melancholy humour which is now so fixed in me and predominant over me or from the Devils malice who by thy permission disturbs me in this manner So that I am afraid to go to sleep and my remedy proves as bad as my disease and terrifiest me through visions o The same thing with dreams for there were not only day-visions which were offered to mens sight when they were awake but also night-visions which were presented to mens Fancy in their sleep and dreams See Gen. 28. 12. 41. 1 2. Dan. 2. 1 31. 4 5 10. 15. So that my Soul chooseth p Not simply and in it self but comparatively rather than such a wretched life strangling q The most violent so it be but a certain and sudden death and death rather †Heb. than my 〈◊〉 than my life r Heb. than my bones i. e. than my body formerly the Soul 's dear and desired companion or than to be in the body which commonly consists of skin and flesh and bones but in Iob was in a manner nothing but a bundle of bones for his skin was every where broken and his flesh was quite consumed as he oft complains and his bones also were not free from pain and torment for as Satan's Commission reached to Iob's bones Iob 2. 5. so doubtless his Malice and wicked Design would engage him to execute it to the utmost 16 * Ch. 10. 1. I loath it s To wit my life last mentioned I would not live alway t In this World if I might no not in prosperity for even such a life is but vanity much less in this extremity of misery Or Let me not live for ever lingring in this miserable manner as if thou wouldest not suffer me to die but hadst a design to perpetuate my torments Or let me not live out mine age or the full time of my life which by the course of nature I might do for so the Hebrew word Olam is oft used but cut me off and that speedily * Ch. 10. 20. 14. â—… Psal. 39. 13. let me alone u i. e. Withdraw thy hand from me either 1. thy supporting hand which preserves my life and suffer me to die Or rather 2. thy correcting hand as this same phrase is used v. 19. for my days are vanity x Either 1. my life is in it self and in its best estate a most vain unsatisfying uncertain thing do not add this evil to it to make it miserable Or 2. My life is a vain decaying and perishing thing it will of it self quickly vanish and depart and doth not need to be forced from me by such exquisite torments 17 * Psal 8. 4. 144. 3. Heb. 26. What is man that thou should'st magnifie him y What is there in that poor mean contemptible Creature called Man miserable man as this word signifies which can induce or incline thee to take any notice of him to shew him such respect or to make such account of him Man is not worthy of thy Favour and he is below thy Anger It is too great a condescention to thee and too great an honour for man that thou wiltst contend with him and draw forth all thy forces against him as if he were a fit match for thee whereas men use to neglect and slight mean Adversaries and will not do them the honour to fight with them Comp. 1 Sam. 24. 14. Therefore do not O Lord thus dishonour thy self nor magnifie me I acknowledge that even thy corrections are mercies and honours but Lord let me be no more so honoured and that thou shouldest set thine heart upon him z i. e. Have any regard to him so far as to afflict him which though it be grievous in it self especially when it is aggravated as mine is yet unto thy people it is a great mercy and blessing as being highly necessary and useful to humble them and purge them from sin and prepare them for glory as on the contrary those wicked men whom thou doest despise and hate and design to destroy thou doest forbear to punish or afflict them 18. And that thou shouldest visit him a To wit punish or chasten him as the Word is oft used as visiting is oft used as Exod. 20. 5. and 32. 34. and 34. 7. every morning b i. e. Every day But he mentions the morning either because that is the beginning of the day and so is put synecdochically for the whole day as the evening v. 4. is put for the whole night Or he speaks of God after the manner of men who rest and sleep in the night but in the morning rise and go about their business and visit or inspect those persons and things which they have a respect for or care of and try him c i. e. Afflict him which is oft called trying because it doth indeed try a man's faith and patience and perseverance But this and the former Verse may possibly be otherwise understood not of afflictions but of mercies Having declared his loathing of life and his passionate desire of death and urged it with this consideration that the days of his life were meer vanity he now pursues it with this expostulation What is man that vain foolish Creature that thou shouldst magnifie or regard or visit him to wit with thy mercy and blessings of which those words are commonly used i. e. that thou shouldst so far honour and regard him as by thy visitation to preserve his Spirit or hold his Soul in life and try him which God doth not only by afflictions but also by prosperity and outward blessings which commonly detect a mans hypocrisie and discover that corruption which before lay hid in his heart Therefore O Lord do not thus magnifie and visit me with thy mercy but take away my life every moment 19. How long wilt thou not depart from me d How long will it be ere thou withdraw thy afflicting hand from me e i. e. for a little time or that I may have a breathing time A proverbial expression like that Spanish Proverb I 〈◊〉 not time or liberty to spit out my spittle Or
and my Cause and not according to the rigours of his justice 16. If I had called p i. e. Prayed as this word is commonly used to wit unto my Judge for a favourable sentence as he now said and therefore it was neeedless here to mention the Object of his Calling or Prayer and he had answered me yet would I not believe that he had hearkned unto my voice q I could not believe that God had indeed granted my Desire though he had done it because I am so infinitely below him and obnoxious to him and still full of the tokens of his displeasure and therefore should conclude that it was but a pleasant Dream or Fancy and not a real thing Compare Psalm 126. 1. 17. For he breaketh me r This is the Reason of his foregoing Diffidence that even when God seemed to answer him in words yet the course of his actions towards him was of a quite contrary nature and tendency with a tempest s As with a Tempest i. â—… unexpectedly violently and irrecoverably and multiplieth my wounds without cause t Not simply without any desert of his or as if he had no sin in him for he oft declares the contrary but without any evident or special cause of such singular Afflictions i. e. any peculiar and extraordinary guilt such as my Friends charge me with 18. He will not suffer me to take my breath u My pains and miseries are continual and I have not so much as a breathing-time free from them but 〈◊〉 me with bitterness x My Afflictions are not only long and uninterrupted but also exceeding sharp and violent contrary to the common course of God's Providence 19. If I speak of strength y If my Cause were to be decided by power lo he is strong z i. e. stronger than I. and if of judgment a If I would contend with him in a way of right who shall set me a time to plead b There is no superiour Judge that can summon him and me together and appoint us a time of pleading before him and oblige us both to stand to his Sentence and therefore I must be contented to sit down with the loss 20. If I justifie my self c If I plead against God mine own Righteousness and Innocency mine own mouth shall condemn me d God is so infinitely wise and just that he will find sufficient matter of condemnation from my own words though spoken with all possible care and circumspection or he will discover so much wickedness in me of which I was not aware that I shall be forced to joyn with him in condemning my self if I say I am perfect e If I were perfect in my own opinion If I thought my self compleatly righteous and faultless it f i. e. My own mouth as he now said Or he i. e. God who is easily understood by comparing this with the former Verses where the same he is oft mentioned shall also prove me perverse 21. Though I were perfect yet would I not know my soul I would despise my life g i. e. Though God should acquit me in Judgment and pronounce me perfect or righteous yet would I not know i. e. regard or value as that word is oft used my soul i. e. my life as the soul frequently signifies as Gen. 19. 17. Iob 2. 6. Iohn 10. 15 17. and as it is explained in the following branch where life is put for soul and despising for not knowing and so the same thing is repeated in differing words and the latter clause explains the former which was more dark and doubtful according to the usage of sacred Scripture So the sense is Though God should give sentence for me yet I should be so overwhelmed with the dread and terrour of the Divine Majesty that I should be weary of my life And therefore I abhor the thoughts of contending with my Maker whereof you accuse me and yet I have reason to be weary of my life and to desire death Or thus If I say I am perfect as the very same Hebrew words are rendred v. 20. i. e. If I should think my self perfect yet I would not know i. e. not acknowledge my soul I could not own nor plead before God the perfection and integrity of my soul but would onely make supplication to my Judge as he said v. 16. and flee to his grace and mercy I would abhor or reject or condemn my life i. e. my conversation So the sense is I would not insist upon nor trust to the integrity either of my soul and heart or of my life so as to justifie my self before the pure and piercing Eyes of the all-seeing God 22. This is one thing h In the other things which you have spoken of God's greatness justice c. I do not contend with you but thi one thing I do and must affirm against you therefore I said it i I did not utter it rashly but upon deep consideration he de stroyeth the perfect and the wicked k God sends afflictions promiscuously upon good and bad men Compare Psal. 73. 2 c. Eccles. 9. 2. Ier. 12. 1 c. 23. If the scourge slay suddenly l Either 1. If some common and deadly Judgment come upon a people which destroys both good and bad Or 2. If God inflicts some grievous and unexpected stroke upon an innocent person as it follows he will laugh at the trial of the innocent m As he doth at the destruction of the wicked Psal. 2. 4. His outward carriage is the same to both he neglects the innocent and seems not to answer their prayers and suflers them to perish with others as if he took pleasure in their râ—…ne also But withal he intimates the matter and cause of this laughter or complacency which God takes in their afflictions because to them they are but trials of their saith and patience and perseverance which tends to God's honour and their own eternal advantage 24. The earth n i. e. The possession and dominion of men and things on earth is given o To wit by God the great Lord and disposer of it by his providence into the hand of the wicked p Into their power As good men are scourged v. 23. so the wicked are advanced and prospered in this world he covereth the faces of the Judges thereof q i. e. He blinds their eyes that they cannot discern between truth and falshood justice and unrighteousness He. Who Either 1. the wicked last mentioned who either by power or by gifts corrupts the Officers of justice Or rather 2. God whom the pronoun he designed all along this Chapter Who is oft said to blind the minds of men which he doth not positively by making them blind but privatively by withdrawing his own light and leaving them to their own mistakes and lusts Or by Iudges he may here mean
This may be understood either 1. By way of opposition The Waters go or flow out of the Sea and return thither again Eccles. 1. 7. and a Lake or River sometimes decayeth and drieth up but afterwards is recruited and replenished But man lieth c. as it follows Or 2. By way of resemblance As Waters i. e. some portion of Waters fail from the â—…a being either exhaled or drawn up by the Sun or received and sunk into the dry and thirsty Earth or overflowing its Banks and as the Flood or a River or a Pond for the word signifies any considerable confluence of Waters in a great drought decayeth and is dried up in both which cases the self same Waters never return to their former places So it is with man Or thus as when the Waters fail from the Sea i. e. when the Sea forsakes the place into which it used to flow the River which was fed by it Eccles. 1. 7. decayeth and drieth up without all hopes of Recovery So man when once the Fountain of his radical moisture is dried up dies and never revives again 12. So man lieth down c To wit in his Bed the Grave or to sleep the sleep of Death as this Phrase is used Gen. 46. 30. Deut. 31. 16. 2 Sam. 7. 12. 1 Kin. 1. 21. and riseth not d To wit to this Life For he speaks not here of the Life to come nor of the Resurrection of the Body after death by the divine Power of his belief whereof he giveth sufficient evidences in divers places till the Heavens be no more e i. e. Either 1. Never because the Heavens though they shall be changed in their Qualities yet shall never cease to be as to the Substance of them And therefore everlasting and unchangeable things are expressed by the duration of the Heavens of which see Psal. 72. 5 7 17. 89. 30 36 37. Mat. 5. 18. 24. 35. Or 2. not until the time of the general Resurrection and the restitution of things when these visible Heavens shall pass away and be no more at least in the same form and manner as now they are of which see Psal. 102. 26. Luk. 21. 33. 2 Pet. 3. 7 10. Rev. 21. 1. they shall not awake nor be raised out of their Sleep 13. O that thou wouldest hide me in †〈◊〉 〈◊〉 the Grave f Either 1. In some dark Vault under ground such as good men hide themselves in in times of Persecution Heb. 11. 38. Lord hide me in some hiding place from thy Wrath and all the intolerable effects of it which are upon me for I cannot be hid from thee but by thee Or 2. In the Grave properly so called Though I know Life once lost is irrecoverable yet I heartily desire Death rather than to continue in these Torments And if the next words and wish seem to suppose the continuance of his Life that is not strange For he speaks like one almost distracted with his miseries sometimes wishing one thing sometimes another and the quite contrary as such persons use to do And these Wishes may be understood disjunctively I wish either that I were dead or that God would give me Life free from these torments Or the place may be understood thus I could wish if it were possible that I might lie in the Grave for a time till these storms be blown over and then be restored to a comfortable Life that thou wouldst keep me secret g In some secret and safe place under the shadow of thy Wings and favour that I may have some support and comfort from thee until thy Wrath be past h Whilst I am oppressed with such grievous and various Calamities which he calls Gods Wrath because they were or seemed to be the effects of his Wrath. that thou wouldst appoint me a set time i To wit to my sufferings as thou hast done to my Life v. 5. and remember me k i. e. Wherein thou wiltst remember me to wit in mercy oâ—… so as to deliver me For it is well known that God is frequently said to forget those whom he suffers to continue in misery and to remember those whom he delivers out of it 14. If a man die shall he live again l i. e. He shall not namely in this World as was said before The affirmative question is equivalent to an absolute denial as Gen. 18. 17. Psal. 56. 7. Ier. 5. 9. and every where all the days of †Heb. my warfare my appointed time will I wait till my change come m Seeing Death puts an end to all mens hopes of any comfortable being here because man once dead never returns to Life I will therefore wait on God and hope for his favour whilest I live and it is possible to enjoy it and will continue waiting from time to time until my change come i. e. either 1. Death the great and last change which is expressed by the Root of this word Iob 10. 17. Or 2. The change of my condition for the better which you upon your Terms encourage me to expect and which I yet trust in God I shall enjoy for this word properly signifies Vicissitudes or Changes in ones condition and this seems to suit best with the following verse And this Change or a comfortable Life here Iob so heartily wisheth not only from that love of Life and Comfort which is naturally implanted in all men good and bad and is not forbidden by God which also was stronger in those Old Testament Saints when the discoveries of Gods Grace to sinners and of eternal Life were much darker than now they are but also because this would be an effectual vindication of his own Integrity and Good-name and of the honour of Religion both which did suffer some Eclipse from Iob's extream Calamities as is evident from the discourses of his Friends 15. Thou shalt * Chap. 40. 3. call and I will answer thee n I trust there is a time coming when thou wiltst grant me the mercy which now thou deniest me to wit a favourable hearing when thou wiltst call to me to speak for my self and I shall answer thee which I know will be to thy Satisfaction and my Comfort Compare this with Chap. 13. 22. where the same words are used in this same Sense Or thou shalt call me out of the Grave of my Calamities and I shall answer thee and say Here I am raised out of the Pit in which I was buried by thy powerful and gracious Command thou wilt have a desire to the work of thine hands o i. e. To me who am thy Workmanship in divers respects from whom thou now seemest to have an aversion and abhorrency but I doubt not thou wiltst have a desire i. e. shew thy Affection or Good-will to me or a desire to look upon me and to deliver me Nor is it strange that Iob who lately was upon the brink of despair
the end of the World and which is called the last day Iohn 6. 39 40 44. 54. 11. 24 12. 48. 1 Pet. 1. 5 For this was the time when Iob's Resurrection of which he speaketh 〈◊〉 was to be Heb. at the last By which word he plainly intimates that his hope was not 〈◊〉 things present and of Worldly Felicities of which his Friends had discoursed so much â—…ut of another kind of and a far greater blessedness which should accrue to him in after-times long after he was dead and rotten Or the last who is both the first and the last Isa. 44. 6. Rev. 1. 11. who shall subdue and survive all his and his peoples Enemies and after others the lâ—…t enemy death 1 Cor. 15. 26. and then shall raise up his people and plead their Cause and vindicate them from all the Calumnies and Injuries which are put upon them and conduct them to Life and Glory upon the earth p The place upon which Christ shall appear and stand at the last day Heb. upon the dust in which his Saints and Members lie or sleep whom he will raise out of it ' And therefore he is fitly said to stand upon the dust or the Grave or Death because then he will put that among other Enemies under his feet as it is expressed 1 Cor. 15. 25 26. Some render the Words thus and that very agreeably to the Hebrew The last or at the last he shall arise or stand up against for so this very Phrase is used Gen. 4. 8. Iudg. 9. 18. Psalm 54. 3. the dust and fight with it and rescue the bodies of the Saints which are held in it as Prisoners from its Dominion and Territories Some understand this of God that He should stand last in the field as Conquerour of all his Enemies But this neither agrees with the words the Hebrew Aphar signifying dust and being never used of the field or plâ—…e of Battel nor with Iob's scope which was to defend himself against his Friends Accusations and to comfort himself with his hopes and assurance of God's Favour to be exhibited to him in due time Which end the words in that sense would by no means serve because God might and would be Conqueror of all his Enemies though Iob himself had been one of them and though his Cause had been bad and his Friends should with God have triumphed over him 26. ‖ 〈…〉 And though after my skin worms destroy this body q The style of this and other Poetical Books is concise and short and therefore many words are to be understood in some places to compleat the sense The meaning of the place is this Though my skin is now in a great measure consumed by Sores and the rest of it together with this body shall be devoured by the Worms which may seem to make my case quite desperate Heb. And though which â—…article as it is oft elsewhere is here to be understood as the opposition of the next branch sheweth after my skin which either now is or suddenly will be consumed by Sores or Worms they i. e. the destroyers or devourers as is implyed in the Verb such Impersonal speeches being usual in the Scripture as Gen. 50. 26. Luke 12. 20. 16. 9. where the actions are expressed but the persons or things acting are understood And by the Destroyers he most probably designs the Worms which do this work in the Grave destroy or cut off or devour this i. e. all this which you see left of me this which I now point to all this which is contained within my skin all my flesh and bones this which I know not what to call whether a living Body or a dead Carkass because it is between both and therefore he did not say this body because it did scarce deserve that name yet r For the Particle and is oft used adversatively Or then as it is oft rendred in my flesh s Heb. out of my flesh or with as the Particle Mem is used Can. 1. 2. 3. 9. Isa 57. 8. my flesh i. e. with eyes of flesh as Iob himself calls them Chap. 10. 4. Or with bodily eyes my flesh or body being raised from the Grave and restored and reunited to my soul. And this is very sitly added to shew that he did not speak of a mental or spiritual but of a corporeal Vision and that after his death shall I see God t The same whom he called his Redeemer v. 25. i. e. Christ of which see the note there who being God-man and having taken flesh and appearing in his flesh or body with and for Iob upon the earth as was said v. 25. might very well be seen with his bodily eyes Nor is this understood of a simple seeing of him for so even they that pierced him shall see him Revel 1. 7. but of seeing him with delight and comfort as that word is oft understood as Gen. 48. 11. Iob 42. 16. Psalm 128. 5. Isa. 53. 11. of that glorious and beautiâ—…ying Vision of God which is promised to all God's people Psalm 16. 11. 17. 15. Matth. 5. 8. 1 Cor. 13. 12. 1 Iohn 3. 2. 27. Whom I shall see u In manner before and after expressed No wonder that he repeats it again and again because the meditation of it was most sweet to him for my self x i. e. For my own comfort and benefit as that Phrase is oft used Or which is much of the same importance on my behalf to plead my Cause and vindicate me from all your reproaches and mine eyes shall behold and not †〈…〉 another y To wit for me or in my stead I shall not see God by anothers eyes but by my own and by these self-same eyes in this same body which now I have Heb. not a stranger i. e. This priviledge shall be granted to me and to all other sincere Servants of God but not to strangers i. e. to wicked men who are oft called strangers as Psal. 18. 44 45. 54. 3. Prov. 21. 8. because they are estranged or alienated from God and from his service and people And if I were such an one as you suppose me to be I could never hope to enjoy that happiness though my reins be consumed †Heb. in my 〈◊〉 within me z This I do confidently expect and hope for though at present my Case seems desperate my very inward parts being even consumed with grief and though as I have said the Grave and the Worms will consume my whole Body not excepting the Reins which seem to be fasest and furthest out of their reach Or without though which is not in the Hebrew My reins are consumed within me So this may be a sudden and passionate ejaculation or exclamation such as we find Gen. 48. 18. and oft in the Book of Psalms arising from the contemplation and confident expectation of this his unspeakable happiness wherein he expresseth
translated either 1. Breasts But that seems very improper here because mens Breasts do not use to be filled with Milk Or 2. Milk-Pails But their fulness is common and no sign of eminent plenty which is here designed Besides the following Branch which in Iob and elsewhere frequently explains the former implies that it signifies some part of mans Body as all the ancient Interpreters render it either the sides as some of them have it or the bowels as others But for the following Milk they read Fat the Hebrew Letters being exactly the same in both words and the Hebrews by the name of Milk do oft understand Fat are full of Milk and his Bones are moistened with Marrow t Which is opposed to the dryness of the bones Job 30. 30. Psal. 102. 3. which is caused by Old-age or grievous Distempers or Calamities 25. And another u Either 1. Another wicked man Or 2. Any other man promiscuously considered either good or bad So hereby he shews how indifferently and alike God deals the concerns of this Life to one and another to good and bad So he shews that there is a great variety in Gods Dispensations that he distributes great Prosperity to one and great afflictions to another no worse than he according to his wise but secret Counsel dieth in the bitterness of his Soul x i. e. With Heart-breaking Pains and Sorrows and never eateth with Pleasure y i. e. Hath no pleasure in his Life no not so much as at Meal-time when Men usually are most free and pleasant 26. They shall lie down alike in the dust z All these worldly differences are ended by Death and they lie in the Grave without any distinction till the time of General Resurrection and Judgment comes So that no man can tell who is good and who is bad by any Events which befall them in this Life and the Worms shall cover them 27. Behold I know your thoughts a I perceive what you think and will object and say for your own defence and the Devices b Or evil Thoughts for so this word is oft used as Prov. 12. 2. 14. 17. 24. 8. Isa. 32. 7. which ye wrongfully imagine c Or wrest or violently force For they strained both Iobs words and their own thoughts which were byassed by their prejudice and Passion against Iob. against me d For I know very well that your discourses though they be of wicked men in the general yet are particularly levelled at me 28. For ye say e To wit in your minds where is the House of the Prince f i. e. It is no where it is lost and gone This is spoken either 1. Of Iob or his eldest Son whose house God had lately overthrown Or rather 2. In general of wicked Princes or Potentates as the following answer sheweth So the meaning of the question is That it was apparent from common observation that eminent Judgments even in this Life were sooner or later the portion of all ungodly Men. and where are †Heb. 〈◊〉 of the Tabernacles of the wicked the Dwelling-places of the wicked g which is added to limit the former Expression and to shew that he spake only of wicked Princes 29. Have ye not asked them that go by the way h These are the words either 1. Of Iob's Friends who thus continue their former Discourse by a second Enquiry Or rather 2. Of Iob himself who answers one question with another You may learn this which is the matter of our debate to wit that good men are oft afflicted and that wicked men do commonly live and die in great prosperity and are not punished in this World even from them that go by the way i. e. either from Travellers who having seen and observed many Persons and places and events are more capable Judges of this matter or from any person that passeth along the high-way from every one that you meet with It is so vulgar and trivial a thing that no man of common sense is ignorant of it and do ye not know their Tokens i i. e. The Examples or Evidences or Signs of this truth which they that go by the way can produce They will shew here and there in divers places the goodly Houses and Castles and other Monuments of Power and dignity which wicked Potentates have erected and to this day do possess and in which divers of them live and die He alludes here to those Tokens which are set up in high ways for the direction of those who travel in them 30. * Prov. 16. 4. That the wicked k This is the thing which they might learn of Passengers is reserved l Or with-held or kept back to wit from falling into common Calamities though in truth he be not so much kept from Evil as kept for evil he is reserved from a less that he may be swallowed up in a greater misery as Pharaoh was kept from the other Plagues that he might be drowned in the Sea to the day of Destruction they m He speaketh of the same person only the singular number is changed into the plural possibly to intimate that although for the present only some wicked men were punished yet then all of them should suffer shall be brought forth n To wit by the conduct of Gods Providence and Justice as malefactors are brought forth from Prison to Judgment and Execution though they be brought to it slowly and by degrees and with some kind of Pomp and State as this word signifies to †Heb. the day of Wrath. the day of Wrath o Heb. To the day of Wrath i. e. of special and extraordinary Wrath either to some terrible and desolating Judgments which God sometimes sends upon wicked Princes or People Or to the day of the last and general Judgment which is called in Scripture the day of Wrath For the day of the general Resurrection and Judgment was not unknown to Iob and his Friends as appears from Ch. 19. 25 c. and other passages of this Book 31. Who shall declare his way to his face q i. e. Plainly and whilest he lives as the same Phrase is used Deut. 7. 10. and who shall repay him what he hath done r No man can bring him to an account or punishment p i. e. His wicked course and actions and whither they lead him His power and splendour is so great that scarce any man dare reprove him for his sin or shew him his danger 32. Yet s Heb. And. The pomp of his death shall be suitable to the glory of his Life shall he be brought t With Pomp and State as the word signifies to the †Heb. Graves Grave u Heb. to the Graves i. e. to an honourable and eminent Grave The plural number being oft used Emphatically to note Eminency as Iob 40. 10. Prov. 1. 20. Lam. 3.
Hebrew prefix Beth being here the note of a Nominative Case as it is Iob 18. 8. Psal. 68. 5. Hos. 13. 9. and elsewhere So the sense is But why do I waste words to no purpose All my former constant Integrity and my present profession of it gives me no ease he is still one and the same constant unchangeable in his purposes and counsels of proceeding against me Or he is alone and there is none besides him who can either restrain or advise or move him and * Chap. 9. 12. 13. 12. 14. who can turn him m No man can change his Counsels or course or encline him to shew favour to me He is most absolute and free to do what he pleaseth and he dealeth with me accordingly and not by those milder Methods which he useth towards other men and what * Psal. 115. 3. his Soul desireth even that he doth n He will not do what I please or desire but only what pleaseth himself 14. For he performeth the thing that is appointed for me o Or he will perfect or finish my appointed portion i. e. those calamities which he hath allotted to me for my portion which as he hath begun to lay on me so he is resolved to make a full end of them and many such things are with him p There are many such examples of Gods proceeding with men in way of absolute Soveraignty and Severity and his Counsels and Providences though always just yet are oft secret and we cannot discern the reasonableness or equity of them which is my case 15. Therefore q In consideration of his glorious Majesty and soveraign and irresistible power by which he can do whatsoever pleaseth him without giving any account of his matters am I troubled at his presence r When I present him to my thoughts Or when he appears or manifesteth himself to me Or for fear or dread of him or by reason of him when I consider I am afraid of him 16. For God maketh my heart soft s Or tender He hath bruised and broken or melted it so that I have no Spirit nor Courage nor Strength in me as this oâ—… the like Phrase is used Deut. 20 3. Psal. 39. 11. Isa. 7. 4. Ier. 51. 46. and the Almighty troubleth me 17. Because I was not cut off t Because God did not cut me off by death before the darkness u i. e. Before these dark and dismal miseries came upon me Or before the Face or by reason of the darkness i. e. That God hath not yet cut me off by these calamities but prolonged my days under them that he might encrease my torment neither hath he covered the darkness from my face x So that I might no longer see or feel my Miseries but might be taken out of them by my long desired death Seeing and consequently having before ones face is oft put for experiencing for enjoying good or feeling evil as Iob 20. 17. Psal. 16. 10 c. Or but he hath covered darkness to wit death which is so called Iâ—…b 10. 21 22. and elsewhere from my Face i. e. he will not allow me the favour to see death CHAP. XXIV 1. WHy seeing * Act. 1. 7. times are not hidden from the Almighty do they that know him not see his days a The sense of the words according to this Translation is this Why how comes it to pass seeing times i. e. the several times of every mans Life how long he shall live or the fittest seasons and opportunities which are ost called times as Gen. 24. 11. Psal. 31. 15. 119. 126. Acts 1. 6 7. for every action and particularly for the punishment of wicked men about which the present controversie was are not â—…idden from or unknown to the Almighty God i. e. seeing all times and men that live and things that are done or to be done in their times and seasons are exactly known to God do they that know him i. e. who love and obey him as that word is oft used as Psal. 9. 10. 36. 10. 91. 14. or they who observe and regard his ways and works done in the world not see whence is it that they cannot discern his i. e. Gods days i. e. his times and seasons which he takes for the punishment of ungodly men which if they were constant and fixed in this Life as you pretend they are they would not be unknown to good men to whom God useth to reveal his secrets and they could not be unobserved by so many good men who make it their business to mind and study the works of God and especially the course and Methods of his Providence towards good and bad men The times or days of Gods executing Judgments upon sinners are frequently called the days of the Lord as Isa 2. 12. 13. 6. Ier. 46. 10. Compare Iob 20 28. Prov. 6. 34. Act. 2. 20. as the time of mans judging is called mans day 1 Cor. 4. 3. But this Verse is in part and may very agreeably to the Hebrew Text be rendred and interpreted thus Why or how are not times i. e. the times and seasons appointed for the punishment of evil-doers about which the Dispute was â—…idden or reserved by or with God i. e. kept as a secret in his own Breast and concealed from the knowledge of Mankind How can you say or think with any colour that these times are fixed and manifest to all men and that sinners are constantly punished in this Life and that so notoriously that all good men see it as was said Chap. 22. 15 19. seeing as the particle vau is rendred Chap. 19. 28. or for as it is frequently used they that know him that give themselves to understand and consider his doings in the world who of all men are most likely to know this if it were true and certain do not see his days to wit of punishing the wicked in this Life as was said before And this he mentions as a fit Preface to usher in the following Discourse concerning the manifold wickedness of Men and withal their present impunity 2. Some remove the Land-marks b Or they i. e. the wicked of whom he here treats touch to wit in an unlawful manner and with evil design as this word is oft used as Gen. 26. 11 29. Ruth 2. 9. so as to invade or possess or remove the Land-marks by which mens Lands are discerned and their proprieties secured that so they may inlarge their own border by diminishing their Neighbours Which is so horrid an Act of Injustice that it hath not only been severely forbidden by God Deut. 19. 14. 27. 17. Prov. 22. 28. 23. 10. but also declared execrable by the Heathens among whom it was permitted to any man to kill him that did it they violently take away flocks and ‖ Or feed them feed thereof c Or feed them They do not hide or kill them
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
which they intended to rob and the part of the house where they resolved to enter into it in the day-time * John 3. 20. they know not the light i i. e. Do not love nor like it as Verse 13. but abhor it as it follows 17. For the morning is to them even as the shadow of death k i. e. Terrible and hateful because it both discovers them and hinders their practises if one know them they are in the terrours of the shadow of death l If they are brought to light or discovered they are overwhelmed with deadly horrours and terrours Or as the words are and may very agreeably to the Hebrew be rendred thus But as the Hebrew Particle commonly signifies they know Heb. he knoweth every one of them knoweth i e. approveth and loveth the â—…errours of the shadow of death i. e. the grossest darkness of the Night which to other men is as terrible as the shadow of death but to these men is most acceptable So this Clause is fitly opposed to the former he hates the light and he likes darkness 18. He is swift †Heb. upon the face of the waters as the waters m In these words he describes either 1. the wicked man's disposition and deportment that such persons are light and frothy in their spirits or swift or hasty to do evil or unstable in their ways as the waters or upon the face of the waters i. e. like the foam or froath or any other light thing which swims upon the top of the waters Or rather 2. his miserable condition of which he manifestly speaks in the next words and in the two next Verses For though Iob constantly affirms and maintains it against his Friends that many ungodly men do prosper and escape punishment in this life yet withal he observes and asserts that God will certainly sooner or later punish them and that he sometimes doth it here cutting them off by cruel and untimely Deaths or otherwise inflicting some notable judgment upon them of which he also speaks Chap. 21. 17 c. So the sense is He is swift i. e. he quickly passeth away with all his glory as the waters which never stay in one place but are always hasting and running away or like a Ship or any other thing which swimmeth upon the face of the waters Though he seems to stand as firm and unmovable as a Rock and to have taken deep rooting in the earth yet he is suddenly and unexpectedly removed and pulled up by the roots their n Or his for he still speaks of the same person though with a change of the number which is most familiar in this Book and elsewhere in Scripture portion o Or part i. e. his Habitation and Estate which he left behind him is cursed in the earth p Is really accursed by God and is by all men who live near it or observe it pronounced accursed because of the remarkable judgments of God upon it and upon his Posterity or Family to which he left it and from whom it is strangely and suddenly alienated he beholdeth not the way of the vineyard q i. e. He shall never more see or enjoy his Vineyards or other pleasant places and things which seem to be comprehended under this particular 19. Drought and heat †Heb. violâ—…t ly take consume the snow-water so doth the grave those which have sinned r As the Snow though it doth for a time lie upon the ground yet at last is dissolved into water by the heat of the season and that water quickly swallowed up by the earth when it is dry and thirsty So ungodly sinners though they live and prosper for a season yet at last they shall go into the grave which will consume them together with all their hopes and comforts Their jolly life is attended with a sad and oâ—…t-times sudden and violent death not with such a death as the godly die which perfects them and brings them to happiness but with a consuming and never dying death 20. The womb shall forget him s His Mother that bare him in her Womb and much more the rest of his Friends shall seldom or never remember or mention him to wit with honour and comfort but shall rather be afraid and ashamed to own their Relation to one that lived such a vile and wretched life and died such an accursed death This he shall have instead of all that Honour and Renown which he thirsted and laboured for and expected should persume his Name and Memory the worm †Heb. is sweet to him Ch. 21. 33. shall feed sweetly on him t This proud and insolent Tyrant that preyed upon all his Neighbours v. 2. 3 c. shall himself become a prey and a sweet Morsel to the contemptible Worms he shall be no more remembred u To wit with Honour or so as he desired and hoped but his Name shall rot and scarce ever be mentioned but with Infamy and Execration and wickedness x i. e. The wicked man of whom he is here treating the Abstract being put for the Concrete of which many Instances have been formerly given shall be broken y Broken to pieces or violently broken down as the word signifies He shall be utterly and irrecoverably destroyed And this expression plainly sheweth that the former Clauses are not to be understood of the Sinner's happiness in an easie and comfortable death but of his cursed and miserable end as a tree z Which being once broken either by its own weight or by some violent wind or by the hand of man never groweth again 21. He a Either 1. God who is oft understood who having cut off his person and brought him to his grave continues his judgments upon his Wife or Widow and Family Or rather the Oppressor who is the principal subject of almost all that is said in this Chapter whose great and manifold wickedness Iob described from v. 2 to 18. where he proceeds to relate the judgments of God upon him for his sins which having done v. 13 19 20. he here returns to the declaration of his further wickednesses the cause of these judgments evil entreateth b Or feedeth upon or devoureth or breaketh in pieces for all these the word signifieth and all come to one and the same thing the barren that beareth not c Barrenness was esteemed a Curse and Reproach and so he added affliction to the afflicted whom he should have pitied and helped But because such had no Children and the Widows no Husbands to defend or avenge their Cause he exercised cruelty upon them and doth not good d Either 1. he did her much wrong and harm it being usual in Scripture under such Negative expressions to contain the Affirmation of the contrary as Exod. 20. 7. Prov. 17. 21. 28. 21. And so this Branch answers to the former of evil-entreating Or
Who inspired thee with this profound discourse of thine Was it by Divine Inspiration as thou wouldest have us to believe Or was it not a rash suggestion of thy own vain and foolish mind Or thus Whose spirit went out to wit of his body by an extasie of admiration for thee by reason of thy discourse I may be thought partial in my censure of it but thou mayst perceive none of our Friends here present admire it except thy self Or to or for whom the Particle eth being here understood out of the former Branch as is usual among the Hebrews did breath go out from thee i. e. didst thou speak For whose good or to what end didst thou speak this God needed it not I receive no edification or benefit by it 5. ‖ Or shall the dead be born under the waters So Gr. Dead things g Iob having censured Bildad's discourse concerning God's Dominion and Power as insignificant and impertinent to their question he here proceedeth to shew how little he needed his information in that Point and that he was able to instruct him in that Doctrine of which accordingly he gives divers Proofs or Instances Here he sheweth thaâ—… the Power and Proâ—…dence of God reacheth not onely to the things which we see but also to the invisible parts of the World not onely to the Heavens above and their Inhabitants and to Men upon Earth of which Bildad discoursed Chap. 25. 2 3. but also to such persons or things as are under the Earth or under the Waters which are under the Earth which are out of our sight and reach and might be thought to be out of the ken or care of Divine Providence This Hebrew word sometimes signifies Giants as Deut. 2. 11 20. 3. 13. and 1 Chron. 20. 8. Whence it may be translated to other great and as it were gigantick Creatures and more commonly dead men as Psalm 88. 11. Prov. 2. 18. 9. 18. 21. 16. Isa. 14. 9. 26. 14. 19. Whence it is supposed metaphorically to signifie also dead or lifeless things though there be no example of that use of the word elsewhere and it may seem improper to call those things dead which never had noâ—… were capable of life The next Hebrew Word or the Verb is primarily used of Women with Child and signifies their bringing forth their young Ones with travel or grievous pains as Iob 39. 3. Psalm 29. 9. Isa. 23. 4. 45. 10. and thence it signifies either to â—…orm or bring forth as below verse 13. Prov. 26. 10. Or to grieve or mourn or to be in pain Accordingly these words are diversly understood either 1. of dead or lifeless things such as Amber Pearl Coral Metals or other Minerals which are formed or brought forth to wit by the Almighty power of God from under the waters i. e. either in the bottom of the Sea or within the Earth which is the lowest Element and in the Scripture and other Authors spoken of as under the Waters this being observed as a remarkable Work of God's Providence that the Waters of the Sea which are higher than the earth do not overwhelm it and from under which may be repeated out of the former Clause of the Verse after the manner of the Hebrews the inhabitants thereof i. e. either of the Waters which are Fishes or of the Earth which are Men. Or rather 2. of the Giants of the old World which were men of great Renown whilest they lived Gen. 6. 3. and the remembrance of them and of their exemplary destruction was now in some sort fresh and famous who once carried themselves insolently towards God and men but were quickly subdued by the Divine Power and drâ—…ned with a Deluge and now mourn or grâ—…an from 〈◊〉 the waters where they were buried and from under the present Inhabitants thereof as before Or 3. of vast and gigantick Fishes or Monsters of the Sea who by God's infinite power were formed or brought forth under the waters with the other inhabitants thereof to wit of the Waters the lesser Fishes Or 4. of dead man and of the worst sort of them such as died in their sins and after death were condemned to further miseries for of such this very word seems to be used Prov. 2. 18. 9. 18. who are here said to mourn or groan from under the waters i. e. from the lower parts of the earth or from under those subâ—…erranean Seas of Waters which are by Scripture and by Philosophers supposed to be within and under the Earth of which see Deut. 8. 7. Iob 28. 4 10. Psalm 33. 7. and from under the inhabitants thereof i. e. either of the Waters or of the Earth under which these Waters are or with the other inhabitants thereof i. e. of that place under the Waters to wit the Apostate Spirits So the sense is that Gods dominion is over all men yea even the dead and the worst of them who though they would not own God nor his Providence whilest they lived yet now are forced to acknowledge and feel that power which they despised and bitterly mourn under the sad effects of it in their subterraneal and infernal Habitations of which the next Verse speaks more plainly And this sense seems to be favoured by the Context and scope of the place wherein Iob begins his discourse of Gods Power and Providence at the lowermost and hidden parts of the World and thence proceeds to those parts which are higher and visible Nor is it strange that Iob speaks of these matters seeing it is evident that Iob and others of the holy Patriarchs and Prophets of old did know and believe the Doctrine of the future Life and of its several Recompences to good and bad men Others understand this of the Resurrection of the dead The dead shall be born as this word is used Psal. 2. 7. Prov. 8. 24 25. i. e. shall be raised which is a kind of Regeneration or second Birth and is so called Mat. 19. 28. Act. 13. 33. from under the waters i. e. even those of them that lie in the waters Rev. 20. 13. that were drowned and buried in the Sea and devoured by Fishes c. whose case may seem to be most desperate and therefore they only are here mentioned and or eâ—…en this particle being oft used expositively the Inhabiants thereof i. e. those dead corps which lie or have long lain there are formed from under the waters ‖ Or will the iâ—…itants and the inhabitants thereof 6. * 〈◊〉 〈◊〉 8. 11 Heb. 4. 13 Hell h is naked before him i and destruction k As this word is frequently used as Iob 11. 8. Isa. 57. 9 c. And so it seems to be explained by the following word destruction i. e. the place of destruction which Interpreters generally understand of Hell or the place of the Damned Others the Grave the most secret and obscure places and things hath no covering l i. e. It
lie down r Either 1. to sleep as this word is used Gen. 19. 35. Deut. 6. 7 c. Or 2. in death of which it is used 2 Sam. 7. 12. but he shall not be * 2 King 2â—… 20. gathered s To wit in burial of which this word is used 2 Kings 22. 20. Ier. 8. 2. 25. 33. Instead of that honourable Interment and Burial with his Fathers which he expected he shall be buried with the burial of an Ass his Carkass shall lie like dung upon the Earth he openeth his Eyes t So the sense is either 1. he awaketh in the morning promising to himself an happy day Or 2. he looks about him for help and relief in his extremity But the words are and may be rendred thus One openeth his Eyes i. e. whilest a man can open his Eyes in a moment or in the twinkling of an Eye and he is not u He is as if he had never been dead and gone and his Family and name extinct with him 20. * Ch. 18. 11. Terrours take hold on him x From the sense of his approaching death or Judgment as Waters y Either 1. in abundance one terror after another Or 2. violently and irresistibly as a River breaking its Banks or a Deluge of Waters bears down and overwhelms all that is before it a Tempest stealeth him away in the night z Gods Wrath and judgment cometh upon him forcibly like a Tempest and withal secretly and unexpectedly like a Thief in the night 21. The East-wind a i. e. Some violent and terrible judgment fitly compared to the East-wind which in those parts was most vehement and furious and withal pestilent and pernicions of which see Exod. 10. 13. 14. 21. Psal. 48. 7. 78. 26. Hos. 13. 15. Iona. 4. 8. carrieth him away b Out of his place as it follows out of his stately Palace wherein he expected to dwell for ever whence he shall be carried either by an enemy that shall take him and carry him into captivity or by death and he departeth and as a storm hurleth him out of his place 22. For God shall cast upon him c His darts or plagues one after another and not spare d i. e. Shall shew no pity nor Mercy to him when he crieth to God for it †In fleeing 〈◊〉 would flee he would fain flee out of his hand e He earnestly desires and endeavours by all ways possible to escape the judgments of God but all in vaâ—… 23. Men f Who shall see and observe these things shall clap their hands g Partly in token of their joy at the removal of such a publick Pest and Tyrant and partly by way of astonishment and partly in contempt and scorn or derision all which this gesture signifies in Scripture use of which see Lam 2. 15. Ezek. 25. 6. Naâ—… 3. 19. at him and shall hiss him h In token of their amazement detestation and derision See 1 King 9. 8. 2 Chron. 29. 8. Ier. 25. 9. Mich. 6. 16. out of his place i Now thathe is out of his place and power which they durst not do whilest he was in his place Or the men of his place that livedwith him or near him and daily felt the effects of his Tyranny CHAP. XXVIII 1. SUrely there is ‖ Or a Mine a Vein for the Silver a Where it is hid by God and found and fetched out by the art and industry of man The connexion of this Chapter with the former is difficult and diversly apprehended but this may seem to be the fairest account of it Iob having in the last Chapter discoursed of Gods various Providences and carriages towards wicked men and shewed that God doth sometimes for a season give them Wealth and Prosperity but afterwards calls them to a sad account and punisheth them severely for their abuse of his Mercies and having formerly shewed that God doth sometimes prosper the wicked all their days so as they live and die without any visible token of Gods displeasure against them when on the contrary good men are exercised with many and grievous Calamities and perceiving that his Friends were as men in all ages have been scandalized at these methods of divine Providence and denied the thing because they could not understand the reason of such unequal Dispensations In this Chapter he declares that this is one of the depths and secrets of divine Wisdom not discoverable by any mortal man in this World and that although men had some degree of Wisdom whereby they could dig deep and search out many hidden things as the Veins of Silver Gold c. yet this was a Wisdom of an higher nature and out of mans reach And hereby he secretly checks the arrogance and confidence of his Friends who because they had some parts of Wisdom the knowledge of natural things such as are here contained and of humane Affairs and of some divine matters therefore presumed to fathom the depths of Gods Wisdom and Providence and to judge of all Gods ways and works by the scantling of their own narrow understandings Possibly it may be connected thus Iob having been discoursing of the wonderful ways of God both in the works of Nature Ch. 26. from v. 5. to the end and in his providential Dispensations towards wicked men Ch. 27. from v. 13. to the end he here returns to the first Branch of his Discourse and discovers more of Gods Wisdom and Power in natural things And this he doth partly that by this manifestation of his singular skill in the ways and actions of God he might vindicate himself from that contempt which they seemed to have for him and oblige them to hear what he had further to say with more attention and consideration and partly that by this representation of the manifold Wisdom and power of God they might be wrought to a greater Reverence for God and for his works and not presume to judge so rashly and boldly of them and to condemn what they did not understand in them and a place for Gold ‖ Or which they fine where they fine it b Or rather as it is in the margenâ—… of our Bibles which they to wit the Refiners do sine For he speaks not here of the works of men and of art but of God and of Nature as is manifest from the foregoing and following words 2. Iron is taken out of the ‖ Or 〈◊〉 Earth c Being made of Earth conâ—…cted by the heat of the Sun into that hardness and by Miners digged out of the Earth and brass d Or Copper is molten out of the Stone e Wherewith it is mixed and incorporated in the Earth and by fire and the art of the metallist it is separated from it and taken out of it as Pliny observes 34. 1 10. 36. 27. 3. He f Either 1. Man the Miner
was †Heb. opened spread out * Psal. 1. 3. Jer. 17. 8. by the waters and the dew lay all night upon my branch s I was continually watred by divine favour and blessing as a tree which is constantly supplied with moisture both in its root and branches and consequently must needs be fruitful and flourishing 20. My glory was †Heb. new fresh t The reputation which I had gained by my just and virtuous Life was not decaying but growing and every day augmented with the accession of new honours in me u Heb. with me and my * Gen. â—…9 24. bow x i. e. My strength which is signified by a Bow Gen. 49. 24. 1 Sam. 2. 4. because in ancient times the Bow and Arrows were principal instruments of War was †Heb. hanged Isa. 40. 31. renewed y Heb changed itself i. e. grew as it were a new Bow when other Bows by much use grow weak and useless Oâ—… changed its strength which word may be here understood as it is expressed Isa. 40. 31. i. e. hath got new strength in my hand 21. Unto me men gave ear and waited and kept silence at my counsel z Expecting till I spoke and silently listening to my Counsel which they were confident would be like the Oracle of God wise and just and good and preferring it before their own Judgment 22. After my words they spake not again a Either to consute them as false or to add to them as lame and imperfect and my speech dropped upon them b To wit as the rain as the next Verse explains it which when it comes down gently and droppingly upon the earth is most acceptable and beneficial to it not so when it comes in great and violent showers 23. And they waited for me as for the rain c As the Earth or the Husbandman waiteth for the rain to wit the former rain of which see Deut. 11. 14. because the latter rain is here opposed to it See Iam. 5. 7. and they opened their mouth d To receive my words and therewith to satisfie their thirst as the dry and parched Earth gapes or opens its mouth to receive the Rain for me as for the latter rain 24. If I laughed on them e Or sported or jested with them i. e. carried my self familiarly and pleasantly with them they believed it not f It was so acceptable to them to see me well-pleased with them that they could scarce believe their Eyes and Ears that it was so Compare Gen. 45. 26. Psalm 126. 1. and the light of my countenance they cast not down g My familiarity did not breed contempt or presumption in them to say or do any thing that might grieve me or make my countenance to fall as it doth in case of shame or sorrow Gen. 4. 5. They were very cautious not to abuse my smiles nor to give me any occasion to change my Countenance or carriage towards them 25. I chose out their way f They sought to me for my advice in all doubtful and difficult Cases and I chalked out their Path and directed them what methods they should take to accomplish their desires and sat g As a Prince or Judge whilest they stood waiting for my counsel chief h Or Head as their Head or Ruler and my mind and word was as a Law or Oracle to them and dwelt as a king in the army i Whose presence puts life and courage and joy into the whole Army And no less acceptable was my presence to them as one that comforteth the mourners k As I was able and ready to comfort any afflicted or sorrowful persons so my Consolations were always grateful and welcom to them Or when he to wit the King comforteth the mourners i. e. his Army when they are under some great Consternation or Dejection by reason of some great loss or danger but are revived by the presence and speech of a wise and valiant King or General CHAP. XXX 1. BUT now a My Condition is sadly changed for the worse they that are †Heb. Of fewer days than I. younger than I b Whom both universal custom and the light of Nature taught to reverence their Elders and betters have me in derision c Make me the Object of their contempt and scoffs Thus my glory is turned into shame whose fathers I would have disdained d Or rather I might have disdained i. e. Whose condition was so mean and vile that in the opinion and according to the custom of the World they were unworthy of such an employment to have set with the dogs of my flock e To be my Shepherds and the Companions of my Dogs which watch my Flocks Dogs are every where mentioned with contempt as filthy unprofitable and accursed Creatures as 2 Sam. 16. 9. 2 Kings 8. 13. Phil. 3. 2. Revâ—… 22. 15. 2. Yea whereto might the strength of their hands profit me f Nor was it strange that I did or would or might refuse to take them into any of my meanest services because they were utterly impotent and therefore unserviceable in whom old age was perished g Or bost either 1. because they never attain to it but are consumed by their lusts or cut off for their wickedness by the just hand of God or men in the midst of their days Or 2. because they had so wasted their strength and spirits by their evil courses that when they came to old age they were feeble and decrepit and useless for any labour Or 3. because they had not that prudence and experience which is proper and usual in that age by which they might have been useful if not for work yet to oversee and direct others in their work But the words may be thus rendred In whom vigorous age was perished i. e. who were grown impotent for service For the word here rendred old age is used only here and Iob 5. 26. where also it may be so rendred Thou shalt come to thy grave in a vigorous or mature age having the vigour of youth even in thine old age and until thy death as Moses had And if this word do signifie old age yet it signifies not every but only a flourishing and vigorous old age as the Hebrews note and the word may seem to imply Whence the seventy Interpreters also render it perfection to wit of age and of the endowments belonging to age 3. For want and famine h Brought upon them either by their own sloth or wickedness or by God's just judgment Heb. In want and famine which aggravates their following solitude Although want commonly drives persons to places of resort and company for relief yet they were so conscious of their own guilt and contemptibleness and hatefulness to all persons that they shunned all company and for fear or shame fled into and lived in desolate places
Verb is used 2 Chron. 18. 31. Or allured or intiâ—…ed or persuaded thee as the word properly signifies which possibly may here be emphatical and may imply as that Iob had by his sins brought himself into these straits so that God would have brought him out of them by the usual and regular way to wit by persuading him to turn from his sins and humbly and earnestly to cry to God for Mercy which if he had complied with God would have delivered him out of the p Heb. out of the mouth or jaws of Tribulation which like a wild Beast was ready to swallow him up strait into a broad place q i. e. Into a state of ease and freedom where there is no straitness and †Heb. 〈◊〉 of thy 〈◊〉 * Psal. 23. â—… that which should be set on thy table should be full of fatness r Thy Dishes or the food in them 17. But thou hast fulfilled the judgment s Or the cause or sentence as the word most properly signified Thou hast fully pleaded their cause and justified the hard and reproachful speeches which wicked men in their rage utter against God condemning God and justifying themselves of the wicked ‖ Or 〈◊〉 and 〈◊〉 should 〈◊〉 thee judgment and justice take hold on thee t Or therefore which is oft understood the sentence and judgment or the judicial sentence to wit of the wicked now mentioned shall take hold on thee Thou hast maintained their cause against God and God shall pass against thee their sentence or the Sentence of Condemnation due to such wicked men 18. Because there is wrath u To wit conceived by God against thee Because by thy pleading the cause of the wicked thou hast deserved that God should give sentence against thee as was now said and hast provoked God's wrath against thee therefore look to thy self and reconcile thy self to God by true repentance whilst thou mayest and before sentence be executed upon thee beware x This is not in the Hebrew but is necessarily to be understood to make up the sence and is oft understood in the like cases and that before this Hebrew Particle Pen as Gen. 3. 22. 11. 4. 42. 4. Isa. 36. 18. See the like also Mat. 25. 9. Act. 5. 39. leâ—…t he take thee away with his stroke y Properly with the stroke of his hand or foot It is an allusion to men who oft express their anger by clapping their hands or stamping with their feet then * Psal. 49. â—… a great ransom cannot †Heb. 〈◊〉 tâ—…ee 〈◊〉 deliver thee z For if once God's wrath take hold of thee and sentence be executed upon thee before thou dost repent and humble thy self to thy judge neither Riches nor Friends no nor any Person or thing in Heaven and Earth can redeem thee no Ransom or Price will be accepted for thee 19. Will he esteem thy riches no not Gold nor all the â—…orces of strength a If thou couldst recover thy lost wealth or strength or thy Friends would employ theirs on thy behalf neither could the one ransom thee nor the other rescue thee 20. * 〈◊〉 â—… 4. Desire not the night b Either 1. properly that in it thou mayest find some ease or rest as men usually do But this Iob did not much desire for he complains that his nights were as restless as his days Or rather 2. metaphorically the night of Death which is called the Night both in Scripture as Iohn 9. 4. and in other Writers and which Ioâ—… had oft and earnestly desired and even thirsted after as this Verb notes See Ch. 7. 15. And this seems best to agree with the foregoing counsel v. 18. beware lâ—…st 〈◊〉 take thee away with his stroke for then saith he thou art irrecoverably lost and gone and therefore take heed of thy foolish and oft râ—…peated desire of death leâ—… God inflict it upon thee in great anger when c Or by which which words are oft understood in divers Textâ—… of Scripture people d Even whole Nations and Bodies of People which aâ—…e all God's Creatures as well as thou and yet are not spared by him but cut off in wrath and many of them sent from one death to another take heed therefore thou beeâ—… not added to the number 〈◊〉 34. 20. are cut off e Heb. are made to 〈◊〉 i. e. to vanish or perish or die as this Verb is ofâ—… 〈◊〉 as Jâ—…b 18. 16. Psal. 102. 25. in their place f In their several places where they are or suddenly before they â—…an remove out of the Place where the hand and stroke of God finds them or in the place where they are settled and surrounded with all manner of Comforts and Supports and Friends all which could not prevent their being 〈◊〉 〈◊〉 â—…ossibly this phrase may allude to that expression of Job's Chap. 29. 18. I shall die in my â—…est 21. Take heed regard not g Or look not to it to wit with an approving or coveâ—…ing eye as this word is used Prov. 23. 31. iniquity for this hast thou chosen rather than affliction h Thou hast chosen rather to quarrel with God and censure his judgments than humbly and quietly to 〈◊〉 〈◊〉 to them and to wait upon God by Faith and Prayer for deliverance 〈◊〉 〈◊〉 time and way 22. Behold God exalteth i Or is â—…igh or exâ—…lted the active Verb being taken intransitively which is not unusual in the Hebrew Tongue This is a proper argument to force the foregoing counsels God is omnipotent and therefore can with great facility either punish thee far worse if thou beâ—…st obstinate and refrâ—…ctory or deliver thee if thou doest repent and return to him by his power * 〈…〉 who teacheth like him k He is also infinitely wiâ—…e as well as powerful and as none can work like him so none can teach liâ—…e him Therefore do not presume to teach him how to govern the World or to order thy affairs but know that whatsoever he doth with thee or with any other men is best to be done And therefore â—…e willing to learn from him learn obedience by the things which thou suâ—…erest from him and do not follow thy own fancies or affections but use the methods which God hath taught thee to get out of thy troubles by submission and prayer and repentance The words may be rendred What Lord is like him For the word Morâ—… in the Chaldee dialect signifies a Lord This Translation suits with the former Clause of this Verse but ours agrees well enough with that and is confirmed by the following Verse 23. * 〈◊〉 â—… 13. Who hath enjoyned him his way l Wherein he should walk i. e. what courses and methods he shall use in the administration of humane affairs If he had a Su periour Lord who gave him Laws for his actions he might be
Causes and mine in particular which is so * 1. Sam. 16. 7. 1. Chr. 28. 9. Psal. 139. 1. Jer. 11. 20. 17. 10. 20. 1â—… Rev. 2. 23. for the righteous God trieth the heart and reins f And therefore he knows that I have not so much as a thought or a desire of that Mischief which Cush and others report I am designing against Saul 10. †Heb. 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 My defence is of God g Heb. My shield is upon God He doth as it were carry my Shield before me See 1. Sam. 17. 7. He doth and will protect me against all mine Enemies which saveth the upright in heart h And therefore me whom he knoweth to be sincere and honest in my Carriage towards him and towards Saul 11. ‖ Or God is â—… 〈◊〉 〈◊〉 God judgeth i i. e. Defendeth or avengeth or delivereth as this word is oft used as Deut. 32. 36. Psal. 9. 4. and 10. 18. and 26. 1. c. To judge is properly to give Sentence which because it may be done either by absolving and acquitting from Punishment or by condemning and giving up to Punishment therefore it is sometimes used for the one and sometimes for the other as the Circumstances of the place determine it the righteous and God is angry with the wicked k Which though it may seem a bold Supplement yet is necessary and easily fetched out of the next and following verses every day l Even then when his Providence seems to favour them and they are most secure and confident 12. If he m i. e. The wicked Man last mentioned either Cush or Saul turn not n From this wicked course of Calumniating or Persecuting me he o i. e. God who is often designed by this Pronoun being easily to be understood from the nature of the thing will whet his sword p i. e. Will prepare and hasten and speedily execute his Judgments upon him he hath bent his bow q Did I say He will do it nay he hath already done it his Sword is drawn his Bow is bent and the Arrows are prepared and ready to be shot and made it ready 13. He hath also prepared for him r Either 1. For or against the Persecutor as it follows Or rather 2. For himself for his own use to wit to shoot against his Enemies the instruments of death s i. e. Arrows or other deadly Weapon he †Heb. 〈◊〉 Psal. 4â—… â—… ordaineth t Heb. maketh or worketh designeth or fitâ—…eth for his very use his arrows against the persecutors u Or against furious and fiery Persecutors as the word signifies and as it is used Gen. 31. 36. Psal. 10. 2. Lam. 4. 19. 14. * Job 15. 35. Psal. â—…9 3. Jam. 1. 15. Behold he x i. e. The Wicked as is undeniably manifest from the matter and context travelleth with iniquity and hath conceived mischief and brought forth falshood y This Metaphor noteth his deep Design and continued Course and vigorous Indeavours for the doing of Mischief and his restlesness and pain till he have accomplished it 15. †Heb. 〈◊〉 〈◊〉 digged a pit He made a pit and digged it * Job 4. 8. Psal. 9. 15. 10. 2. 35. 8. 141. 10. Prov. â—… 22. and is fallen into the ditch which he made z Hath brought that Evil upon himself which he intended against me Which may be understood either of Saul who whilest he plotted against David's Life ran into apparent hazard of losing his own 1. Sam. 24. and 26. Or of some Courtier or Courtiers of Saul in whom this was evidently verified although the History and Memory of it be now lost 16. * Psâ—…l 3â—… 14 15. His mischief shall return upon his own head and his violent dealing shall come down ‖ Which Phrase may note whence this retribution should come even from Heaven or from the righteous and remarkable Judgment of God upon his own pate 17. I will praise the LORD according to his righteousness †Declared and asserted by him in their exemplary Punishment and my seasonable and wonderful Deliverance and will sing praise to the name of the LORD most high PSAL. VIII To the chief musician upon Gittith a The same title is prefixed to Psal. 81. and 84. This also is supposed to be the Name of a Tune or Song or Instrument so called because it was either invented or much used in Gath. Some render it For the winepresses and say it was to be sung at the time of Vintage a Psalm of David b It is a great Question among Interpreters whether this Psalm speak of Man in general and of the Honor which God put upon him in his Creation or only of the Man Christ Jesus Possibly both may be reconciled and put together and the Controversâ—… if rightly stated may be ended For the scope and business of this Psalm seems plainly to be this to display and celebrate the great Love and Kindness of God to Man kind not only in his Creation but also and especially in his Redemption by Jesus Christ whom as he was Man he advanced to the Honor and Dominion here mentioned that he might carry on that great and glorious Work So Christ is the principal Subject of this Psalm of whom it is interpreted both by Christ himself Mat. 21. 16. and by his holy Apostle 1. Cor. 15. 27. Hâ—…b 2. 6 7. 1. O LORD our Lord how excellent is thy name c i. e. Thy Fame or Glory as it is explained in the next clause and as the Name commonly signifies as Gen. 6. 4. Eccles. 7. 1. Phil. 2. 9. And this Glory of God is most eminent in the Gospel and the work of Redemption in all the Earth d Not only in Israel to which the Name and Knowledg of God was confined Psal. 76. 2. and 147. 19. but among all Nations Which shews that this Psalm speaks of the Messias and the times of the new Testament See Isai. 40. 5. Mal. 1. 5. c. * 〈◊〉 113. 4 〈◊〉 13. who hast set thy glory above the heavens e What do I speak of the Earth thy Glory or Praise reacheth to the Heavens and indeed above all the visible Heavens even to the Heaven of Heavens where thy Throne of Glory is established where the blessed Angels celebrate thy Praises where Christ sitteth at thy right Hand in glorious Majesty from whence he poureth down excellent Gifts upon Babes c. as it followeth 2. * 〈◊〉 21. 16. Out of the mouth of babes and sucklings f Either 1. Properly such For there is much of God's Glory seen in Infants in their Conception and strange Progress from small and contemptible Beginnings in their Preservation and Nourishment in the dark Cell of the Womb in their bringing forth and bringing up in providing Breasts and Milk for
I have set the LORD always before me c i. e. I have always presented him to my mind as my Rule and Scope as my Witness and Judge as my Patron and Protector in the discharge of my Office and in all my Actions Hitherto David seems to have spoken in his own Person and with special respect to himself but now he seems to have been transported by an higher Inspiration of the Spirit of Prophecy and to be carried above himself and to have an Eye to the man Christ Jesus who is and was the end of the Law and the great Scope of all the Prophets and to speak of himself only as a Type of Christ and with more special respect unto Christ in whom this and the following Verses were much more truly and fully accomplished than in himself Christ as man did always set his Fathers will and Glory before him as he himself oft declareth especially in St. Iohn's Gospel because * he is at my right hand d To wit to strengthen me for the right hand is the chief seat of a Man's strength and Instrument of Action to Protect assist and Comfort me as this Phrase signifies Psal. 109. 31. and 110. 5. And this assistance of God was necessary to Christ as man I shall 〈◊〉 2. 25 〈◊〉 73. 23. â—… â—…1 5. not be moved e Or removed either from the discharge of my Duty or from the attainment of that Glory and Happiness which is prepared for me Though the Archers shoot grievously at me and both men and Devils seek my Destruction and God sets himself against me as an Enemy withdrawing his favour from me and filling me with deadly sorrows through the Sence of his anger yet I do not despair but am assured that God will deliver me out of all my Distresses 9. Therefore f Upon this ground and Confidence my heart g The proper seat of joy and of all the Affections is glad and my glory h Either 1. my soul which is indeed the Glory of a man Or rather 2. my Tongue which also is a mans Glory and Priviledge above all other living Creatures and the Instrument of glorifying both God and man and which is oft called a mans Glory as Gen. 49. 6. Psal. 30. 12. and 57. 8. and 108. 1. and 149. 5. And so this very Word is translated Act. 2. 26. And thus the distinction between Heart and Glory and Flesh is more certain and evident rejoyceth i Or exsulteth i. e. Declares or expresseth my inward joy For this Verb signifies not so much internal joy as the outward and visible Demonstrations of it in Words or Gestures and Carriages my flesh also shall †〈…〉 rest k i. e. My body shall quietly and 〈◊〉 rest in the Grave to which I am hastening in hope l i. e. In confident assurance of it's Incorruption there and of it's Resurrection to a blessed and immortal Life as it is explained v. 10 11. The flesh or body is in it self but a dead and senceless lump of Clay yet Hope is here ascribed to it figuratively as it is to the brute Creatures Rom. 8. 19. because there is Matter and Foundation for such hope if it were capable of it the good promised and expected being certainly future 10. * 〈◊〉 2. 31. 13. 35. For thou will not leave my soul m i. e. My Person as this word is every where used by a Syneâ—…doche of the part and then the Person by another Synecdoche of the whole is put for the Body The soul is oft put for the Body either for the living Body as Psal. 35. 13. and 105. 18. or for the Carkass or dead Body as it is taken Levit. 19. 28. and 21. 1. Numb 5. 2. and 6. 6. 9. 11. and 9 10. and 19. 11. 13. And so it is interpreted in this very place as it is produced Act. 2. 29 c. and 13. 36 37. in hell n i. e. In the Grave or state of the Dead as appears 1. From the Hebrew word Scheol which is very frequently so understood as is undeniably evident from Gen. 42. 38. Numb 16. 30. Iob 14. 13. Comp. with 17. 13. Psal. 18. 5. and 30. 3. and 141. 7. Eccles. 9 10. Ezek. 32. 21 27. Ionab 2 2. and many other places 2. From the following clause of this Verse 3. From Act. 2. and 13. where it is so expounded and applied neither wilt thou suffer thine holy One o i. e. Me thy holy Son whom thou hast sanctified and sent into the World It is peculiar to Christ to be called the holy one of God Mark 1. 24. Luk. 4. 34. to see corruption p Or Rottenness i. e. To be corrupted or putrified in the Grave as the Bodies of others are Seeing is oft put for perceiving by experience In which 〈◊〉 men are said to see good Psal. 34. 13. and to 〈◊〉 Death or the Grave Psal. 89. 48 Luk. 2. 26. Ioâ—… 8. 51. and to see sleep Eccles. 8. 16. And the Hebrew word 〈◊〉 though sometimes by a Metonymy it signifies the Pit or place of Corruption yet properly and generally it signifies Corruption or Perdition as Iob 17. 14. and 33. 18. 30. Psal. 35. 7. and 55. â—…3 Ionâ—… 2. 6. and is so rendred by the seventy Jewish Interpreters Psal. 107. 20. Prov. 28. 10. Ier. 13 14 and 15. 3 Lament 4. 20. Ezek. 19. 4. and 21. 31. And so it must be understood here although some of the Jews to avoid the force of this Argument render it the Pit But in that Sence it is not true for whether it be meant of David as they say or of Christ it is confessed that both of them did see the Pit i. e. Were laid in the Grave And therefore it must necessarily be taken in the other Sence now mentioned and so it is properly and literally true in Christ alone although it may in a lower and Metaphorical Sence be applied to David who had a just and well grounded Confidence that although God might bring him into great Dangers and Distresses which are called the sorrows of Death and the pains of Hell Psal. 116. 3. yet God would not leave him to Perish in or by them 11. Thou wilt shew me q i. e. Give me an exact and experimental knowledge of it for my own Comfort and the benefit of my People the path of life r i. e. The way that leadeth to Life not to a temporal and mortal Life here for he is supposed to be dead and buried v. 10. But to an endless and immortal and blessed Life after death in the presence of God as it followeth the way to which is by the Resurrection of the Body So the Sence is Thou wilst raise me from the Grave and Conduct me to the place and state of everlasting Felicity * Psal. 21. 6 in thy presence s Heb With or before my Face i. e. In that heavenly
6 7. Ier. 32. 18. Luk. 6. 38. as elsewhere it is said to return upon his Head 14. I †〈◊〉 wâ—…ked behaved my self b Heb. I walked Either to him to visit and Comfort him Or about the Streets whither my Occasions led me Though â—…alking is oft put for a Man's Carriage or Conversation †〈◊〉 as â—… 〈◊〉 〈◊〉 a Broâ—… 〈◊〉 as though he had been my friend Or brother I bowed down c Went hanging down my Head as Mourners used to do Isa. 58. 5. heavily as one that mourneth for his mother d He mentions the Mother rather than the Father Either because her tender Affection and Care and Kindness to him had more won upon his Heart and made him more sensible of the Loss Or because through the Depravation of Man's Nature Children are many times less sensible of their Fathers loss Or Death because it is Compensated with some Advantage to themselves which doth not usually happen upon the Mothers Death Some render it as a Mourning Mother for the loss of her Son But this doth not seem to suit so well with the Order of the Hebrew Words 15. But in mine †〈◊〉 Hâ—…lting 〈◊〉 38. 17. adversity e Heb. in my Halting i. e. When I was in great Danger of falling into Mischief When I had any Sickness or ill success in my Affairs and was almost lost for such are said to Halt Mich. 4. 6 7. Zephan 3. 19. See also Psal. 38. 17. Ier. 20. 10. they rejoyced and gathered themselves together f To wit against me as it is expressed in the next Clause Either because they were so full of joy at the Tydings that they could not contain it in their own Breasts but sought to Communicate it to others Or that they might insult over me and please and recreate themselves and one another with Discourses about it Or that they might consult how to improve the advantage which they now had against me to my utter Destruction * â—…ob 30. 1. 8. 〈◊〉 yea the abjects g Or viâ—…e Persons Either for the meanness of their Condition Or for their wickedness for which they were worthy to be beaten as the Phrase is Deut. 25. 2. Where the Hebrew word is of the same Root with this Or the Lame as this very Word is rendred 2 Sam. 4. 4. and 9. 3. to wit of their Feet as it is there expressed The Cripples that could not walk without Trouble and Pain were as forward as any to go to these Meetings upon this Occasion gathered themselves together against me and I knew it not h This may be added to express either their Hypocrisie and Pretences of Respect and Affection to him by reason whereof he had no Suspition of them nor of any such Practices of theirs Or his own Danger that he did not know and therefore could not prevent their Plots and Conspiracies against him Heb. and I knew not Which is by others and well may be rendred thus Even they whom I knew not they whom I was so far from provoking by any Injury that I never saw their Faces nor heard of their Names they did tear me i i. e. My good Name with Scoffs and Calumnies and Reproaches and Curses and ceased not k Heb. were not silent i e. Did thus unweariedly and continually 16. With hypocritical l Or Profanâ—… as this word signifies Iob 8. 13. and 1â—… 16. and 15. 34. and 17. 8. and as some add in all other places mockers m Whose common Practice it is to scoff at and deride others and me in particular in †Heb. Cake feasts n Or of or for a Cake Or a Morsel of Bread as this Word signifies 1 Kings 17. 12 13 and 19. 6 By which he further shews what vile and worthless Persons these were that would trangress for a Morsel of Bread as it is said Prov. 28. 21. They made themselves Buffoons and Jesters and accustomed themselves to Mock and deride David that thereby they might gain Admittance to the Acquaintance and Tables of great Men where they might fill their Bellies which was all that they sought for or got by it they gnashed upon me with their teeth o They used all Expressions of Rage and Hatred against me among which this was one Iob. 16. 9. Lament 2. 16. This they did to curry Favour with my great and potent Adversaries 17. LORD how long wilt thou look on o Like an idle Spectator without affording me any Pity or Help rescue my soul from their destructions †Heb. my onely One my darling p To wit my Soul as it is in the former Clause Heb. my onely One which is now left alone and forsaken by my Friends and hath none to trust to but God See on Psal. 22. 21. from * Psal. 57. 4. the lions 18. * Psal. 22. 25. 40. 9 10. 111. 1. I will give thee thanks in the great congregation q When I shall be restored to the Liberty of the publick Assemblies and solemn Feasts I will praise thee among * much people †Heb. strong 19. Let not them that are mine enemies †Heb. falsly wrongfully rejoyce over me neither let them wink with their eye r i. e. Mock me or insult over me as this Phrase signifies Prov. 6. 13. and 10. 10. * Psal. 69. 4. 109. 3. 119. 161. Lam. 3. 52. Joh. 15 25. that hate me without a cause 20. For they speak not peace s They are Enemies to all peaceable Counsels they breath out nothing but Threatnings and War but they devise deceitful matters t They use not onely open Violence but Deceit and subtil Artifices against them that are quiet in the land u Against me and my Followers who desire nothing more than to Live quietly and peaceably under Saul's Government 21. Yea they opened their mouth wide against me x Either 1. To devour me It is a Metaphor taken from wild Beasts when they come within reach of their Prey Or 2. to pour forth whole Floods of Scoffs and Slaunders and Contumelies and said * Psal. 40. 15. Aha aha y An Expression of Joy and Triumph See on Iob 39. 25 Psal. 40. 15. Heb. hath seen to wit what we have long desired and hoped for See the same or like Ellipsis Psal. 54. 7. and 59. 10. and 112. 8. our eye hath seen it z. 22. This thou hast seen a As they say they have seen so my Comfort is thou also hast seen and dost observe all their Plots and Threats and all my Distresses and Calamities which I suffer for thy sake Or be not Deaf to wit to my Prayers The same Word signifies both to be silent and to be Deaf See on Psal. 28. 1. O LORD keep not silence b O LORD be not far from me c Do not withdraw thy Favour and
Difficulty of ruling the Tongue while the wicked is before me f Either 1. In my Presence Or rather 2. In my Thoughts as the same Phrase is understood Psal. 51. 3. i. e. Whilst I consider the flourishing Estate of wicked Men. 2. I was dumb with silence g I was so long and so Obstinately silent that I seemed to my self and to others to be Dumb. Two words put together Expressing the same thing to Aggravate or Increase it Or I was dumb with quietness i. e. Not out of Sullenness but with Submissiveness to God's Dispensations which is oft noted by silence I held my peace even from good h I forbare to speak what I justly might upon that occasion lâ—…st the Flood-gates of Speech being once opened and Speech stirring up my Passion I should by degrees break forth into some indecent and sinful Expressions to the Dishonour of God the wounding of mâ—…ne own Conscience and the offence of others Or this may be a proverbial Speech signifying strict silence Like that Gen. 31. 29. speak to him neither good nor bad i. e. Nothing at all to wit about that matter to perswade him to return and my sorrow was †Heb. Troubleâ—… stirred i My silence did not asswage my Grief but increase it as it naturally and commonly doth 3. My heart was hot within me while I was musing k i. e. Considering in my own Thoughts the great wickedness and successfulness of mine Enemies and other wicked Men and withal mine own and other good Mens Integrity attended with great Troubles and Miseries in this Life the fire burned l My Thoughts kindled my Passions then spake I with my tongue m To wit such Words as I had purposed not to speak v. 1 Rash and impatient Words Either 1. Some Words not here expressed Which having uttered 〈◊〉 Men he turneth his Speech to God v. 4. Or 2. Those which here follow 4. LORD n This Verse contains Either 1. A Correction of himself for his impatient Motions or Speeches and his Retirement to God for Relief under these perplexing and sadding Thoughts Or 2. A Declaration of the Words which he spake * Psal. 119. 84. make me to know o Either 1. Practically so as to prepare for it Or 2. Experimentally as Words of Knowledge are oft used And so this is a secret desire of Death that he might be free from such Torments as made his Life a burden to him Or 3. By Revelation that I may have some Prospect or Fore-knowledge when my Calamities will be ended Which argued impatience and an unwillingness to wait long for Deliverance my end p i. e. The end of my Life as is Evident from the following Words and the measure of my days what it is q How long or short it is or the utmost extent or Period of the days of my Life that I may know †Or what time I have here how frail I am r Or How long Or How little for the Word may be and is by divers Interpreters taken both ways Time I have or shall Continue here 5. Behold thou hast made my days as an hand-breadth s Which is one of the least Measures i. e. Very short These and the following Words are Either 1. A Conâ—…nunuance of his Complaint that although his days were of themselves very short yet God seemed to grudge him their natural length and threatned to make them shorter and to cut him off before his time Or rather 2. A Consolation and Correction of his last Words as if he said Why am I so greedy to know the end of my Life seeing I do already know this that my Life cannot last very long and therefore if my Troubles be sharp they will be but short and mine age is nothing t Next to nothing for Substance and for Continuance before thee u i. e. In thy Judgment and therefore in Truth and Reality Or if Compared with thee and with thy everlasting Duration Comp. Psal. 90. 4. 2 Pet. 3. 8. verily every man x Prince or Peasant Wise or Fools good or bad †Heb. settled at his best State y Heb. though settled or Established When he stands fastest and likely to continue longest in regard of his Health and Strength and all possible means whereby Life may be secured supported or prolonged is altogether * Psal. 62. 9. 144. 4. vanity z All that he is or hath is as Light and Vain and unstable as Vanity it self there is nothing but Vanity and uncertainty in all his outward Enjoyments in the Constitution of his Body yea in the very Temper and Endowments of his Mind By which general Condition of all mankind he indeavours to quiet and Compose his Mind to bear the common Lot Selah 6. Surely every man walketh a i. e. Passeth the Course of his Life Or goeth about busily and restlesly hither and thither as this Verb in this Conjugation signifies and as the next Verb more plainly expresseth in †Heb. an Image Psal. 73. 20. a vain shew b Heb. In a shadow or Image i. e. In an imaginary rather than a real Life in the pursuit of vain Imaginations in which there is nothing solid or Satisfactory Or as some Read it Like a shadow to which Man's Life is Compared Iob 14. 2. Man and his Life and all his Happiness in this World are rather Appearances and Representations and Dreams than Truths and Realâ—…ties surely they are disquieted c Or troubled Heb. They make a noise or Busâ—…ling or Tumult with unwearied Industry seeking for Riches as it follows and Troubling and Vexing both themselves and others in the pursuit of them as this Word implies in vain d To no purpose Or without any Real or Considerable benefit to him or his * â—…ob 27. 17. 〈◊〉 2 21 2â—… 5. 14. he heapeth up e For his own use and for his Posterity after him riches and knoweth â—…ot who shall gather them f Whether his Children or Strangers or Enemies shall possess and enjoy them 7. And now LORD what wait I for my hope is in thee g Seeing this Life and all its Enjoymeâ—… 〈◊〉 are so vain and short to all Men and especially to me 〈◊〉 never expect nor seek for Happiness here from theâ—… Vanities I will Compose my self Patiently and Conteâ—…dly to bear both my own Afflictions and the Prosperity and Glory of ungodly Men for both are Vanishing and Transitory things aâ—… I will seek for Happiness no where but in the Love and 〈◊〉 of God in serving and glorifying him here and in the 〈◊〉 or Confident Expectation of enjoying him hereâ—… 〈◊〉 in the mean time of receiving from him 〈◊〉 〈◊〉 and Assistances which my present Condition 8. Deâ—…ver me from all my 〈◊〉 〈◊〉 h That I may not be disappointed of 〈◊〉 〈◊〉 of enjoyâ—… thee and thy
of the Legal Sacrifices and the Substitution of a better instead of them * Isa. 50. 5. mine ears hast thou †Hbb. digged opened y Heb. bored The Sence is Either 1. Whereas many men have no Ears to hear as is implyed Revel 2. 7 11 17. or stop their Ears as Psal. 58. 4. Zech. 7. 11. thou hast given me open Ears to hear and obey thy Precepts as this Phrase is used Isa. 50. 5. although indeed there is another Verb in that Text which much alters the Case Or 2. I have wholly devoted my self to thy perpetual Service and thou hast accepted of me as such and signified so much by the boring of mine Ears according to the Law and Custom in that Case Exod. 21. 5 6. Deut. 15. 17. And whereas onely one Ear was then bored and here it is Ears this may be either an Enallage of the plural Number for the singular whereof divers instances have been given Or else it may be so expressed Emphatically to intimate that Christ was more strictly obliged to a more universal Obedience not onely Active to which the Legal Servants were bound but Passive also to be obedient even unto the Death to which they were not Obliged The LXX Jewish Interpreters whom the Apostle follows Heb. 10. â—… Translate these Words A Body hast thou prepared me Wherein though the Words differ the Sence is the same for the Ears suppose a Body to whom they belong and the preparing of a Body implies the preparing or disposing of the Ears and the Obligation of the Person for whom a Body was prepared to serve him who prepared it which the boring of the Ear signifies burnt offering and sin offering hast thou not required 7. Then z When I understood and Considered thy Mind and Will therein expressed v. 6. said I a Either within my self by a firm purpose Or unto thee by way of Promise or Engagement Lo I come b He may seem to speak like a Servant answering to the Call of his Master and signifying his Readyness to obey him in which Sence it may be Accommodated to David But the Servants Answer is usually expressed in Scripture by another Phrase Here am I and never to my Remembrance in these Words Besides this Phrase in that Sence seems not to be Proper in this place but rather Lâ—… I heâ—… which best suits with the foregoing Words mine Ears hast thou opened But these Words do most Literally and â—…ruly belong to Christ and the Sence is this Seeing thou requirest a better Sacrifice than those of the Law Lo I do offer my self to Come and I will in due time Come to wit from Heaven or iâ—… the Flesh or into the World as this Phrase is more fully expressed and explained in divers places of Scripture and particularly Heb. 10. 5. where this place is explained and applied to Christ. in the Volume of the book it is †written of me c These two Words Volume and Book are indifferently used of any Writing and both Words seem here to express the same thing as may appear by Comparing Ier. 36. where we have the very same Words and what is called the Roll or Volume of a Book v. 2. 4. is called simply a Roll or Volume v. 6. 20 21. and the Book v. 10. 13. it being usual with the Hebrews to joyn two Words together in like manner of which we have an instance here above v. 2. Miry Clay Heb. Clay of Mire Now this Volume of the Book is meant Either 1 Of the Book of Predestination in which Christ was written as being fore-ordained before the Foundation of the World 1 Pet. 1. 20. But that is a secret Book not to be Read by any man Living and therefore not fitly alledged as an Evidence in this Matter Or 2. Of a Legal Instrument wherein the Contract was drawn between God and him wherein he did oblige himself to serve God and to Execute his Will in all things it being the manner of the Hebrews to write their Contracts in a little Volume or Book But 1. We Read of no such usage among the Hebrews in the Contracts between Master and Servant but onely of the boring of the Servants Ear Exod. 21. 6. So the Foundation of this allusion is destroyed 2. At least there was no such Contract written between God and him And if it be said that he onely speaks thus by way of allusion that is but a Supposition without ground And when the Words may be properly understood as they sound of a thing really done why should we forsake the plain Sence without Necessity 3. The Phrase here used doth not agree to this Sence for then he should have said I am written in the Volume of the Book i. e. In the Catalogue of thy Servants for in that Case the Persons or their Names are Constantly said to be written as Exod. 32. 32 33. Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Heb. 12. 23. Revel 13. 8. and 20. 15. and 21. 27. and not any thing to be written of them as it is here Or 3 Of the Holy Scriptures In which something indeed was written concerning David Namely that he was a man after God's own Heart 1 Sam. 13. 14. But it must be remembred that those Books were not written till after David's Death in whose time here was no other Book of Scripture exstant but the five Books of Moses unless you will except the Book of Ioh. And therefore this is meane of the Law of Moses which is commonly and Emphatically called the Book and was made â—…p in the form of a Roll or Volume as the Hebrew Books generally were See Ezâ—…k 3. 1 2. 3. Zech. 5. 1 2. Luk. 4. 17. 20. And so this place manifestly points to Christ and must necessarily be understood of him and of him onely concerning whom much is said in the Books of Moses as is Evident from Luk. 24. 27. 44. Ioh. 5. 46. Act. 3. 22. and 26. 22. and 28. 23. And this Sence being plain and Natural and unforced and exactly agreeing both with the Words and with the truth of the thing and with the Belief of all Christians I see no reason why I may not acquiesce in it 8. * Psal. 119. 16. 24. 47. 92. Rom. 7. 22 I delight to do thy will d This though in a general Sence it may be true of David and of all God's People yet if it be Compared with the â—…ing Verse and with the Explication thereof in the Neâ—… Testament in which those Mysteries which were darkly and doubtfully expressed in the Old Testement are fully and clearly revealed must be appropriated to Christ of whom it is eminently true and is here observed as an Act of Heroical obedience that he not onely resolved to do but deligâ—…ted in doing the Will of God or what God had Commanded him and he had promised to do which was to dye and that a most shameful and painful
And so God's Blessing him with such solid and everlasting Blessings is noted as the Cause of this singular Beauty and Grace here expressed God hath blessed thee for ever 3. Gird thy sword upon thy thigh o Either 1. As an Ensign of Royal Majesty But that is usually and much better expressed in Scripture by putting a Crown upon his head Or rather 2. As an Instrument for War and Battel to smite his Enemies as it is declared v. 4 5. And the Sword is here put Synecdochically for all his Arms as it is in many other places as appears from v. 5. where we read also of his Arrows And this Sword of the Messiâ—…s is nothing else but the Word of God coming out of his Mouth which is fitly Compared to a Sword as may appear from Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Revel 1. 16. which is elsewhere called the Rod of his Mouth Isa. 11. 4 and the Rod of his Power Psal. 110. 2. O most mighty with thy glory and thy majesty p Or which is thy Glory and thy Majesty Or magnificence or Beauty For these Words are joyned with the Snord by way of apposition Which Sword or Word is the great Instrument of maintaining and propagating thy Honour and Glory and Kingdom 4. And in thy majesty q Being thus gloriously or magnificently girt and Armed †Heb. Prosper thou Ride thou ride prosperously r March on speedily which is signified by Riding and successfully against tâ—…ine Enemies i. e. Thou shalt do so as it is in the last Clause shall teach thee So Imperatives are ofâ—… put for Futures and Predictions are expressed in the form of Commands or Exhortations because of truth and meekness and righteousness s Or because of thy Truth c. i. e. Because thou art worthy of this Dominion and Success for thou neither didst obtain nor wilt manage thy Kingdom by Deceit or Violence and unrighteousness as the Princes of the Earth â—…requently do but with Truth and Faithfulness with Meekness and Gentleness towards thy People and to all that shall submit to thee with impartial Justice and Equity whereby thy Throne will be established Prov. 16. 12. and 20. 28. Or as it is in the Hebrew Word for Word upon the â—…ord of Truth c. which may seem best to suit with the foregoing Words which according to the Hebrew are Prosper thou Ride thou and then immediately follows upon the Word of Truth c. To wit the Gospel which is oft called Truth as Ioâ—… 8. 32. Col. 1. 5 c. and the word of Truth Eph 1. 13. and may no less truly be called the Word of Meekness because it is not delivered with Terror as the Law was at Sinai but meekly and sweetly by Christ and by his Ministers Mat. 21. 5. 2 Tim 2. 25. and the Word of Righteousness because it brings in everlasting Righteousness Dan. 9. 24. and strongly obligeth and excitâ—… all Men to the Practise of Righteousness and Holiness And so the Gospel is Compared to an Horse or Chariot upon which Christ is said to ride when the Gospel is Preached and carried about from place to place Revel 19. 11. And this may be here added to shew the great difference between the Kingdoms of the World that are managed with outward Pomp and Glory and the Kingdom of Christ which is a spiritual Kingdom and like a Spouse v. 13. all Glorious within as Conssisting in spiritual Vertues and Graces Truth Meekness and Righteousness and thy right hand shall teach thee terrible things t i. e. Thou â—…alt do great and glorious Exploits which shall be Grievous and Terrible to thine Enemies as the next Verse explains it and this not by great Forces and the Assistance of others but by thine own single Power Compare Isa. 63. 3. Which doth by no means agree to Solomon who was a man of Peace and not ingaged in any martial Actions against his Enemies and if he had done any thing Considerable in that kind he could not do it by his own Right hand but by the Help of his Souldiers But this doth excellently agree to the Messias and to him onely Obâ—… The things which were done by the Messias at his first Coming were rather Comfortable than Terrible Ans. They were indeed Comfortable to all good Men but withal they were Terrible to the ungodly and particularly to the Body of the Jewish Nation to whom Christ was a Stone of stumbling and Rock of offence and an Occasion of their utter Destruction And upon that and other Accounts not onely Christ's second but even his first Coming is represented as dreadful as Ioâ—…l 2. 30. Mal. 3. 2. and elsewhere For the Phrase thy Right hand shall â—…each thee it is not to be taken Properly for so he taught his Hand and not his Hand him but the meaning is that his Hand should show him i. e. Discover and work before him for Verbal words are oft understood Really as Calling is put for Being as Isa. 1. 26. and 9. 6. so teaching or shewing is put for doing as Psal. 16. last and 60. 3. 5. Thine arrows u The same thing for Substance with the Sword v. 3. both noting the Instruments by which he Conquers his Enemies which is no other than his Word which is sharp and powerful and pierceth the Hearts of Men Heb. 4. 12. which also first wounds Sinners and then heals them and which is for the Fall as well as for the Rising of many Luk. 2. 34 and for Iudgment as well as for Mercy Ioh. 9. 39. to some a Savour of Death and to others a Savour of Life 2 Cor. 2. 16. and therefore is fitly Compared to Arrows which Title is sometimes given to words as Psal 64. 4. and frequently to God's Plagues or Judgments Deut. 32. 23. Psal. 18. 14. and 64. 7. such as the Word becomes to ungodly Men by their own Fault And these Metaphorical Weapons are oft ascribed to Christ who hath a Bow Revel 6. 2. and Weapons of Warfare 2 Cor. 10. 4. and whose Mouth God is said to make a Sword and an Arrow Isa 49. 2. are sharp in the heart of the kings enemies x i. e. Of thine Enemies the third Person being put for the second as is usual in Prophetical Writings which here may seem to have some Emphasis as describing the Persons against whom he shot his Arrows and the Reason why he did so because they were the Enemies of his Kingdom and would not have him to Reign over them Luk. 19. 27. whereby the people fall under thee y Either as slain by thine Arrows Or as prostrate at thy Feet after the manner of Conquered Persons Psal. 18. 38. and 20. 8. According to this and many other Translations the Words are Transplaced which in the Hebrew lye thus Thine Arrows are sharp whereby the People do fall under thee in the Heart i. e. in the midst which is oft called
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
Deliverance 4. * 〈◊〉 10 11. In God I will praise his word i The Sence is Either 1. I will praise or boast in the Lords word or the Lord for his Word Or 2. With or by the Lord i. e. By his Favour or Help I will praise his Word Or rather 3. This as I humbly conceive There are many things to be praised and celebrated in God his Power and Wisdom c. but amongst all and above all I shall at this time praise him for his Word which he hath magnified above all his Nâ—…ne as is said Psal. 138. 2. even for his Promises of Protection and Deliverance made to his People in all their Exegencies and particularly and especially for that Promise of the Kingdom made to me for which I will now Praise him because I am as sure of its Accomplishment as if I had it already in mine Hand in God I have put my trust I * 〈◊〉 118. 6. will not fear * 〈◊〉 13. 6. what flesh k Infirm and mortal Men altogether unable to oppose thy infinite Majesty called Flesh by way of Contempt as Psal. 78. 39. Isa. 31. 3. Ier. 17. 5. can do unto me 5. Every day ‖ 〈◊〉 Words 〈◊〉 Sorrow they wrest my words l They misconstrue and pervert my most innocent Expressions and turn them into Matter of Calumny wherewith they may incense Saul against me Or They perplex my Affairs all their thoughts are against me for evil m It is their whole study to do me Mischief 6. They gather themselves together n After they have severally imployed their Thoughts against me they meet together to Compare their Thoughts and to put them in Execution they hide themselves o They lurk secretly Either that they may Prie into all my most private Actions Or that they may surprize me with Mischief unawares Compare Psal. 10. 8. Prov. 1. 11. they mark my steps p i. e. All my goings and doings that they may find some occasion to Reproach or Entangle and so destroy me when they wait for my soul q Or Life To wit to take it away from me 7. Shall they escape by iniquity r Shall they secure themselves by such injurious and mâ—…litious Practises whereby they do not onely vex me but provoke and Despise thee Shall they have Success instead of the Punishments which thou hast threatned and they have deserved God forbid But the Words may be Read without an Interrogation By their iniquity they hope to Escape Or they do Escape at present But Lord do not suffer them thus to escape in thine anger cast down s This is opposed to their present Exaltation and Triumphs over poor David and to their Hopes and Confidence of Safety and Success thy people t i. e. These People of whom I am speaking To wit my Malitious and wicked Enemies as well those Followers of Saul as these Philistins amongst whom I now am O God 8. Thou tellest my wandrings u Here I have been hunted from place to place and am now driven hither put thou my tears into thy bottle x Regard and Remember and Pity them But why do I pray to God to do that which I am well assured he is of himself inclined to do and hath already done * Mal. 3. 16. are they not 〈◊〉 thy book y 9. When I cry unto thee then shall mine enemies turn back z When I have no other Arms or Force which is my present Case my Prayers shall be sufficient to overthrow mine Enemies this I know for God is for me 10. * Vers. 4. In God will I praise his word in the LORD will I praise his word a What I have already engaged to do v. 4. that I do again and again Promise to do and I cannot sufficiently praise thy Goodness in making Promises and thy Faithfulness in keeping them 11. In God have I put my trust I will not be afraid what man can do unto me 12. * Psal. 61. 8. Thy vows are upon me b As I have prayed to thee and am assured that thou wilst deliver me so in Confidence thereof I have made Vows to express my Gratitude to thee and I acknowledge my self obliged and do resolve to perform them O God I will render praises unto thee 13. For * Psal. 116. 8 9. thou hast delivered my soul from death c Which my Enemies designed and my extream Dangers threatned wilt not thou deliver my feet from falling d I am Confident that thou wilt deliver because of thy Promises and my former Experience that I may walk before God e i. e. That I may please and serve and Glorifie thee as this Phrase implies Gen. 5. 24. Comp. with Heb. 11. 5. as also Gen. 6. 9. and 17. 1 1 Sam. 2. 30. which is the great End for which I desire Life in * Job 33. 30. the light of the living f Either 1. In Heaven Or rather 2. In this Life which is here opposed to the Death last mentioned as it is Iob 33. 30. which is called Light Iob 3. 20. as Death is called Darkness Iob 10. 21 22. and oâ—…t elsewhere and which is expressed by beholding the Light and the Sun Eâ—…eles 11. 7. PSAL. LVII To the chief musician ‖ Or destroy not a Golden Psalm Al-taschith a The Word signifies Destroy not Which some think to be a Preface containing the sum of the Psalm and re-minding David of his great Distress in which he then was which obliged him to make servent Prayers to God that he would not destroy him nor give him up into the Hands of his Enemies who always designed and desired to destroy him and now seemed to have a fair Opportunity to do it Michtam of David * 1 Sam. 22. 24. 3. when he fled from Saul in the cave b Either 1. That of Adullam 1 Sam. 22. 1. or that of En-geds 1 Sam. 24. 1. 1. BE merciful unto me O God be merciful unto me c The Repetition implies both the greatness of his Danger and the fervency of his Spirit in this Request and withal that his whole Trust and Hope was in God's mercy for my soul trusteth in thee yea in * Psal. 61. 4. 73. 28. the shadow of thy wings d i. e. Of the Protection to which alone I trust and not to the shadow of this dark Cave in which I now hide my self will I make my refuge until these Calamities e Or the time of these Calaâ—…ities which I know will shortly have an End be over past 2. I will cry unto God most high unto God that * Psal. 138. 8. performeth all things for me f Heb. that performeth or perfecteth or finisheth as this Word is rendred Psal. 138. 8. i. e. Will certainly perform or finish for or towards or Concerning me He doth not express
against the generation of thy children f By grieving and discouraging and Condemning them and by tempting them to revolt from God and Godliness But because the Hebrew Verb Bagad in this Sence is always so far as I have observed Construed with the Proposition Beth which is not here and is constantly put before that Proposition and Word which it governs and not after as here it is I rather joyn with them who render the place thus which is more agreeable to the Words and Order of the Text Behold the Generation of thy Children or Behold these are the Generation of thy Children as appears by thy fatherly Care of and indulgence and kindness to them whilst thou dost at present seem to treat them like Bastards who are more truly called thy Children dealing roughly and severely with them I shall or rather should to wit in speaking so Transgress or Prevaricate speak against the Truth and against my own Conscience which assureth me that these are the haters of God and hated and Cursed by him 16 When I thought to know this g To find out the Reason of this Mysterious Course of thy Providence †Heb. it was 〈◊〉 in mine 〈◊〉 it was too painful for me h I was gravel'd with the Difficulty 17 Until I went into the sanctuary of God i Till I consulted with the Oracle or Word of God He alludes to the Practise of those times which was in dark and difficult Cases to resort to God's Sanctuary and the Oracle in it for satisfaction then understood I their end k There I learned that their Prosperity was short and would quickly have an End and that a most dismal and terrible one that their fair Morning would be followed with a black and dreadful Enemy and an everlasting Night 18 Surely * Psal. 35. 6. thou didst set them in slippery places l Their Happiness hath no firm Foundation is was very unstable like a mans standing in very slippery ground thou castest them down into destruction m The same hand which raised them will cast them down into the Pit of utter Destruction 19 How are they brought into desolation as in a moment n Their fall is wonderful both for its soreness and for its suddenness they are utterly consumed with terrors o Either with the Horrors of their own Minds Or rather with God's dreadful Judgments unexpectedly seizing upon them 20 * â—…ob 20. 8. As a dream when one awaketh p Their Happiness is like that in a Dream wherein a man seems to be highly pleased and Transported with Ravishing Delights but when he awakes he finds himself deceived and unsatisfied so O LORD when thou * Psal. 7. 6 awakest q i. e. Stir up thy self to punish them Or rather when they shall awake out of the pleasant Dream of this vain sinful Life by Death and following it For this seems to agree best with the Metaphor here before mentioned And the Hebrew words being onely these in awaking may be applied Either to God or to them as the Context directs thou shalt despise r Not so much Really for so God ever did despise it in the height of all their Glory but declaratively things being oft said to be done in Scripture when they appear or are manifested as hath been more then once noted Thou shall pour Contempt upon them make them despicable both to themselves and to all others and raise them to Shame and everlasting Contempt as is said Dan. 12. 2. their image s i. e. All their Felicity and Glory which as indeed it ever was so now it shall be Evidently discerned to be no Real or Substantial and solid thing but a meer image or shadow or vain shew which can neither abide with them nor yield satisfaction to them See Psal. 39. 6. Act. 25. 23. where what is rendred Pomp in the Greek signifies a meer Fancy or Imagination 1 Cor. 7. 31. 21 Thus t So as I have above expressed for this Particle so taken doth not belong to what he had now wisely and piously said in the next foregoing Verses but to what he had unadvisedly spoken in the former Verses as is Evident from the following Verse Or Nevertheless as this Particle is oft used Although I knew very well that the Prosperity of sinners would have a sudden and Dismal end yet I was so foolish as to be grieved at it my heart was grieved and I was pricked in my reins u I was heartily and deeply wounded with disquieting Thoughts and tormenting Passions Envy and Sorrow and Anger 22 * Psal. 92. 6. So foolish was I and †Heb. I knew not ignorant I was as a beast x Heb. Beasts which may signifie a great Beast a most stupid and sottish Creature like one not onely void of Grace but of Reason too For Reason it self especially assisted by the Holy Scriptures did sufficiently discover that all things considered I had no sufficient cause to Envy the Prosperity of wicked Men. I minded onely present things as the Brutes do and did not consider things to come as reasonable Creatures do and ought to do †Heb. with thee before thee y In thy sight or Judgment and therefore in Truth Rom. 2. 2. howsoever I seemed to my self or others to have some degree of Reason and Discreâ—…on 23 Nevertheless z Notwithstanding all my Temptations and my gross folly in yielding to them I am continually with thee a Either 1. In a way of Duty Yet I did not depart from thee nor from thy ways but did at last Conquer them and firmly cleave unto thee by Faith Or rather 2. In a way of Mercy and Favour of which he speaks in the next Clause of this and in the following Verse Although I gave thee just cause to cast thee off yet thou didst continue thy gracious Presence with me and thy Care and Kindness to me And this Phrase with thee seems to have some Emphasis in it as being opposed to the other with thee v. 22. I was a Beast with thee such was my folly and Wickedness and yet I was in Favour with thee such was thy goodness thou didst pardon and Cure it * Or wâ—… thou hast holden me by my right hand b That my Faith might not fail and I might not be overthrown by this or any other Temptations 24 Thou shalt guide me c As thou hast kept me hitherto in all my Tryals so I am assured thou wilt'st lead me still into right Paths and keep me from wandring or straying from thee or falling into Mischief with thy counsel d Partly by thy gracious Providence executing thy purpose of Mercy to me and watching over me Partly by thy word which thou wilst open mine Eyes to understand as Psal. 119. 18. and Principally by thy Holy Spirit sanctifying and directing me in the whole Course of
gave up p Heb. He shut up as in a prison that they could not escape them also their cattel to the hail and their flocks to ‖ Or lightnings hâ—…t thunder-bolts 49 He cast upon them the fierceness of his anger wrath and indignation q Other most grievous plagues which were mixed with and were the effects of his anger and wrath whereby their miseries were greatly aggravated and distinguished from the afflictions which God sent upon the Israelites in Egypt which were onely fatherly chastisements and the effects of God's love and occasions of their deliverance and trouble by sending †Heb Angels of evils evil angels among them r Heb. the sending or the operation or effects of evil Angels or of the Angels or messengers of evil things either of the Angels whom God imployed in producing these plagues or of Moses and Aaron who were to the Egyptians messengers of evil and by whom these judgments were sent to and inflicted upon them 50 †Heb. He weighed a path He made a way s Heb. He weighed a path or cause-way i. e. He made a most smooth and eaven and exact path as if he had done it by weight and measure that so his anger might pass swiftly and freely without interruption The phrase also seems to note the wisdom and justice of God in weighing out their plagues proportionably to their sins and exercising great severity towards them answerably to their great and barbarous cruelty towards his people to his anger he spared not their soul from death t i. e. He punished them with death or killing plagues as the next words explain it but gave ‖ Or their beasts to the Murrain c. their life u Or their beasts So he speaks of the murrain among their cattel But our Translation seems better to agree with the next foregoing and following passages which plainly speak of the death of persons over to the pestilence 51 * Exod. 12. 29. And smote all the first-born in Egypt the chief of their strength x Another expression noting the first-born who are so called Gen. 49. 3. in the tabernacles of Ham y Of the Egyptians the posterity of Ham Gen. 10. 6. which title he there gives them to intimate that they were the cursed children of a cursed parent Ham Gen. 9. 25. and therefore were proper objects for divine wrath and vengeance 52 But * Psal. 77. 20. made his own people to go forth like sheep and guided them in the wilderness like a flock 53 And he led them on safely so that they feared not z But it is said that they were sore afraid Exod. 14. 10. Ans. 1. They were afraid at first but after Moses had encouraged them they grew bold and secure one evidence whereof was that they confidently went into the middle of the sea and passed between the vast heaps of water which were on both sides of them 2. The meaning may be that they had no just cause of fear for men are oft said to do not onely what they actually do but also what they ought to do as Mal. 1. 6. and 2. 7 c. but the sea * Exod. 14. 27. and 15. 10. †Heb. covered overwhelmed their Enemies 54 And he brought them to the border of his sanctuary a Or of his holiness or his holy place i. e. the Land of Canaan which is so called Ezra 9. 8. Zach. 2. 8 c. as being separated by God from all other Lands for his people and service and sanctified by his presence and dwelling in it even to this mountain a Either 1. The Mountain upon which the Tabernacle or Temple stood Or rather 2. The mountainous Country of Canaan which is called a Land of hills and valleys Deut. 11. 11. And the word mountain is oft used in Scripture for a mountainous Country as Gen. 36. 8. Deut. 1. 7. Ios. 11. 21. * Psal. 44. 3. which his right hand had purchased 55 He cast out the heathen also before them and * Josh. 13. 7. Psal. 136. 21 22. divided them an inheritance by line and made the tribes of Israel to dwell in their tents 56 Yet they tempted and provoked the most high God and kept not his testimonies 57 But turned back and dealt unfaithfully like their fathers they were turned aside * Hos. 7. 16. like a deceitful bow b Which either breaketh when it is drawn or shooteth awry and so frustrateth the Archers design and expectation So when they pretended and both God and men expected obedience and gratitude to their great benefactor they behaved themselves undutifully and unfaithfully towards him 58 * For they provoked him to anger with †Deut 32. 16 21. their high places and moved him to jealousie with their graven images 59 When God heard c i. e. Perceived or understood as hearing is oft used as Gen. 11. 7. and 41 15 c. It is spoken of God after the manner of men this he was wrath and greatly abhorred Israel 60 * 1 Sam. 4. 11. Jer. 7. 12. 14. and 26. 6 9. So that he forsook the tabernacle of Shiloh d Which then was placed in Shiloh from whence as the Israelites fetched the Ark so God withdrew himself Whereby he insinuates both God's wonderful condescension and favour to such worthless and wretched creatures and their stupendious folly and wickedness in despising and sinning away so glorious a privilege the tent which he placed among men e To wit the Ark called God's strength 1 Chron. 16. 11. and the ark of his strength Psal. 132. 8. because it was the sign and pledge of his strength or power put forth on his peoples behalf 61 And delivered his strength f into captivity and his glory g So the Ark is called as being the Monument and seat of God's glorious presence and an instrument of his glorious works into the enemies h Namely the Philistins of which see 1 Sam. 4. hand 62 He gave his people over also unto the sword and was wrath with his inheritance 63 * Judg. 15. 6. Dan. 11. 33 The fire consumed their young men and their maidens were not †Heb. 〈◊〉 given to marriage i Because the young men who should have married them were slain Heb. were not praised to wit with Marriage-songs which were usual at Marriage-Solemnities among the Jews as appears from Ier. 7. 34. and 16. 9. and 25. 10. 64 Their priests k Hophni and Phinehas and others fell by the sword and their widows made no lamentation l No Funeral Solemnities either because they were prevented by their own death as the wife of Phinehas was or disturbed by the invasion of the enemy or so overwhelmed with the sence of the publick calamity that the resentment of their private losses was swallowed up by it See Iob 27. 15. Ezek. 24. 23. 65 Then the
Magistrates who are called gods below Verse 6. and Exod. 12. 12. and 22. 28. compared with Act. 23. 5. Psal. 138. 1. and of whom this is expounded Ioh. 10. 34 35. 2 How long will ye judge unjustly e The Psalmist speaketh to them in God's name and reproves them for their continued and resolved unrighteousness in their publick Administrations and * Deut. 1. 17 2 Chron. 19. 7. accept the persons f By over-looking the merits of the cause and giving sentence according to your respect or affection to the person of the wicked Selah 3 †Heb. Iudg. Defend the poor and fatherless g So far as justly you may as this Clause must be limited by comparing this with Levit. 19. 15. do justice to h Heb. Iustifie to wit when his cause is just and he is oppressed by a potent Adversary the afflicted and needy 4 * 〈◊〉 24. 11. Deliver the poor and needy i These he recommends to the special care and protection of Magistrates because such are commonly neglected and crushed by men in higher place and power and they are unable to right themselves rid them out of the hand of the wicked 5 They k The Magistrates of whom this Psalm treats know not l To wit the truth and right of the cause nor the duty of their place Men are oft said in Scripture not to know what they do not love and practise neither will they understand m This their ignorance is willful and affected they will not search out the truth and they shut their eyes lest they should see what they would not they walk on n They persist and proceed it is not one rash and transient action but their constant course in darkness o Either 1. In ignorance or 2. In their sinful and unrighteous courses as darkness is taken Eph. 4. 17 18 and 5. 8. 1 Ioh. 1. 6. Being blinded by their corrupt affections and interests Exod. 23. â—… all the foundations of the earth are †Heb. moved out of course p This corruption of the supreme Rulers doth flow from them to their inferior Officers and Members and manifestly tends to the dissolution of all civil Societies partly by subverting that order and honesty by which they are supported and partly by provoking God the Governor of the world to destroy them for their wickedness 6 * John 10. 34. I have said Ye are gods q I have given you my name and power to rule your people in my stead and all of you r Not onely the Rulers of Israel but of all other Nations for all powers are ordained by God Rom. 13. 1. are children of the most High s Representing my person and bearing both my name and lively characters of my Majesty and Authority as children bear the name and image of their Parents 7. But ye shall die t But let not this make you insolent and secure for though you are gods by name and office yet still you are mortal men you must die and give up your account to me your superior Lord and Governor and you shall die and fall by the hands of my Justice if you persist in your unjust and ungodly courses like men u Or like ordinary men as the Hebrew word Adam sometimes signifies as it doth Psal. 49. 2. If it be objected that there Adam is opposed to Iâ—…h which notes persons of an higher rank in like manner it is here opposed to the same sort of men who are here called gods and fall like one of the princes x So the sence is You who are esteemed by your selves and others gods upon earth shall fall or die as he said in the former branch falling being oft put for dying with this addition that it notes not an ordinary but a violent and judicial death as Exod. 19. 21. Ier. 39. 18. Hos. 5. 5. like one or like other or others as this very word is rendred Iudg. 16. 7 11. which also is expounded there Verse 17. like every or any of the princes i. e. as other unrighteous or tyrannical Rulers have done in all foregoing Ages and still do your eyes seeing it even in like manner shall you to whom now I speak fall and perish if you do not learn by their Examples But these words are by some late Learned Interpreters translated otherwise and that very agreeably to the Hebrew words and accents And you O ye princes or you that are princes before called gods shall fall like one or like every or any of them i. e. of the ordinary men last mentioned So there is onely an Ellipsis of the Pronoun which is frequent in the Hebrew Language Or shall fall together as this word is translated Ezra 2. 64. and 3. 9. or alike as it is rendred Eccles. 11. 6. in like manner to wit as ordinary men do Your god-head shall be taken away from you and your death shall shew you to be but mortal men as others are 8 Arise O God judge the earth y Seeing the state of the world is so universally corrupt and desperate and thy Vicegerents betray their trust and oppress and ruine the Nations of the earth whom they were appointed to preserve do thou therefore O God take the sword of Justice into thine own hand and maintain the cause and rights of the oppressed against their potent Oppressors and let truth and justice be established in all the parts of the earth For as thou wast the Creator so thou still art the supreme and unquestionable Lord and Possessor and Ruler of all Nations and therefore do thou protect and rescue them from all those who invade thine and their rights And although at present thou seemest in some sort to confine thy care to Israel and to neglect other Nations yet there is a time coming when thou wilt bring all Nations to the knowledge of thy self and the obedience of thy Laws and govern them by thy Son and Spirit which thou wilt send into the world for that purpose Do thou therefore preserve them in the mean time till that blessed day cometh and hasten the coming of it for thou shalt inherit all nations z. PSAL. LXXXIII The ARGUMENT The occasion of the Psalm is manifest from the body of it and it seems to have been a dangerous attempt and conspiracy of divers neighouring Nations against Israel or Judah Probably it was that which is mentioned 2 Chron. 20. Wherein all the people here mentioned might be ingaged though all of them be not there expressed this being usual in the sacred Historians for the latter to record some passages which the former omitted Or it may belong to some other History Or it may have a more general respect unto the several Enterprizes and Combinations of all all these people against them some at one time and some at another A Song or Psalm ‖ Or for Asaph of Asaph 1 KEep not thou
who are onely the receivers of them and partly because this is more agreeable to the Phrase and Usage of Scripture which every where abscribes and appropriates them to God PSAL. LXXXVIII THE ARGUMENT This Psalm was composed upon a particular Occasion to wit Heman's deep distress and dejection of mind almost to despair But though this was the occaon of it it is of more general use for the instruction and consolation of all good men when they come into such Despondencies and therefore was by the direction of God's Spirit made publick and committed to the Sons of Korah A Song or Psalm ‖ Or â—…f for the sons of Korah to the chief musician upon Mahulach a Which seems to be the name of the tune or instrument as Psal. 53. Leannoth b This may be either the latter part of the proper name of the tune or instrument or an appellative name and so divers take it and render it to sing or to be sung to wit alternately or by turns ‖ Or a Psalâ—… of Heman the Ezrahite giving instruction Maschil of * 1 Chron. â—… 6. Heman c Probably the same person who was famous in David's time both for his skill in Musick and for general wisdom of whom see 1 Kings 4. 31. 1 Chron. 6. 33. the Ezrahite d As Ethan also is called 1 Kings 4. 31. 1 O LORD God of my salvation e Who hast so often saved me from former distresses and I hope wilst do so at this time I have cried day and night before thee 2 Let my prayer come before thee incline thine ear unto my cry 3 For my soul f Properly so called for that he was under great troubles of mind from a sence of God's wrath and departure from him is evident from Verse 14. 13 16. is †Heb. 〈◊〉 with full of troubles and my life draweth nigh unto the grave 4 I am counted with them that go down into the pit g I am given up by my Friends and Acquaintance for a lost man I am as a man that hath no strength 5 Free among the dead h Well-nigh discharged from the warfare of the present life and entred as a member into the society of the dead as Israelitish servants when they were made free were thereby made Denisons of the Commonwealth of Israel I expect no other freedom from my miseries but that which death gives as Iob observes Iob 3. 17 18. like the slain that lie in the grave whom thou remembrest no more i Whom thou seemest wholly to neglect and to bury in oblivion for he speaks of these matters not as they are in truth for he knew very well that forgetfulness was not incident to God and that God did remember all the dead and would call them to an account but only as to sence and appearance and the opinion of the World and the state and things of this life and they are cut off ‖ 〈◊〉 â—…y thy 〈◊〉 from thy hand k From the care and conduct of thy providence Which is to be understood as the former clause Or by thy hand But our translation seems better to agree both with the foregoing branch which it explains and improves and with the order of the words for it seems improper after he had represented the persons as dead and in their graves to add that they are cut off to wit by death 6 Thou hast laid me in †the lowest pit * in 〈◊〉 the pit 〈◊〉 places beâ—… â—…2 143. 3. darkness in the deeps l Either first in the grave the same thing being expressed in divers words or secondly in hopeless and remediless calamities 7 Thy wrath m Either first the sence of thy wrath or rather secondly the effects of it as the next clause explains this lieth hard upon me and * 〈◊〉 â—…2 7. thou hast afflicted me with all thy waves n With thy judgments breaking in furiously upon me like the waves of the Sea Selah 8 * 〈◊〉 â—…9 13. 〈◊〉 1â—…2 4. Thou hast put away mine acquaintance far from me thou hast made me an abomination unto them o I am so sad a spectacle of thy vengeance that my friends avoid and detest me lest by conversing with me they should either be filled with terrors which men naturally abhor or be made partakers of my guilt or plagues I am shut up p Either in the pit or deep mentioned v. 6. or in my own House or Chamber being afraid or ashamed to go abroad and I cannot come forth 9 Mine eye mourneth by reason of affliction LORD I have called daily upon thee I have stretched out my hands unto thee q Understand without effect for thou dost not hear nor answer me 10 * 〈◊〉 6. 5. Wilt thou shew wonders to the dead r To wit in raising them to live again in this World as it is in the next clause I know that thou wilt not And therefore now hear and help me or it will be too late shall the dead arise and praise thee s To wit amongst mortal men in this World Selah 11 Shall thy loving kindness be declared in the grave or thy faithfulness in destruction t I am not without hopes that thou hast a true kindness for me and wilt faithfully perform thy gracious promises made to me and to all that love thee and call upon thee in truth But then this must be done speedily or I shall be utterly uncapable of such a mercy 12 Shall thy wonders be known in the dark u In the grave which is called the land of darkness Job 10. 21 22. and thy righteousness in the land of forgetfulness x In the grave so called either first actively because there men forget and neglect all the concerns of this life being indeed but dead carkasses without any sence or remembrance Or rather secondly passively because there men are forgotten not only by men as is noted Iob 24. 20. Psal. 31. 12. but by God himself as he complained v. 5. 13. But unto thee have I cryed O LORD and in the morning shall my prayer * 〈◊〉 89. 14. 〈◊〉 and Psal. 〈◊〉 2. prevent thee y i. e. Early come to thee before the ordinary time of Morning Prayer or before the dawning of the Day or the rising of the Sun The sence is Though I have hitherto got no answer to my Prayers yet I will not give over praying nor hoping for an answer 14 LORD why castest thou off my Soul why hidest thou thy face from me z This proceeding seems not to agree with the benignity of thy nature nor with the manner of thy dealing with thy people 15 I am afflicted and ready to die from my youth up a My whole life hath been filled with a succession of deadly calamities O Lord take some pity upon me and let me have a little breathing space before I
strongest and most vigorous old Age. Or their excellency or pride that old age which is their glory and in which men do commonly glory labour and sorrow f Filled with troubles and griefs from the infirmities of age the approach of Death and the contingences of humane life for it g Either our age or our strength is soon cut off h It doth not now decline by many degrees and slow steps as it doth in our young and flourishing age but decayeth apace and suddenly fleeth away and we flee away i We do not now go to Death as we do from our very Birth nor run but flee swiftly away like a Bird as this word signifies 11 Who knoweth k Few or none sufficiently apprehend it or stedfastly believe it or duly consider it or are rightly affected with it For all these things are comprehended under this word knoweth the power of thine anger l The greatness and force and dreadful effects of thine anger conceived against the Sons of men and in particular against thine own people for their miscarriages even according to thy fear m i. e. According to the fear of thee as my fear is put for the fear of me Mal. 1. 6. and his knowledge for the knowledge of him Isa. 53. 11. According to that fear or dread which sinful men have of a just and holy God These fears of the Deity are not vain Bugbears and the effects of ignorance and folly or Superstition as Heathens and Atheists have sometimes said but are just and built upon solid grounds and justified by the terrible effects of thy wrath upon mankind so is thy wrath n It bears full proportion to it nay indeed doth far exceed it It cannot be said of Gods wrath which is said of Death that the fear of it is worse than the thing it self But this Verse is by many both antient and later Interpreters rendred otherwise and that very agreeably to the Hebrew Text who knoweth the power of thine anger and thy wrath according to thy fear i. e. either 1. according to the fear of thee or so as thou art to be feared or answerably to thy terrible displeasure against sin and sinners Or 2. so as to fear and dread thee in such manner and measure as sinful Creatures ought to fear the infinite and offended Majesty of God their Creator and Judge and Soveraign and thereby to be moved to humble himself before thee and fervently to seek thy face and favour which is the onely true wisdom for which he prayeth in the next Verse 12 * Psal. 39. 4. So teach us o By thy spirit and grace as thou hast already taught us by thy word Or Teach us rightly as this word is used Numb 27. 7. and 2 Kings 7. 9. to number c. as it follows to number our days p To consider the shortness and miseries of this life and the certainty and speediness of Death and the causes and consequences thereof that we may †Heb. cause to come apply our hearts unto wisdom q That we may heartily devote our selves to the study and practice of true wisdom which is nothing else but piety or the fear of God And why so Not that the Israelites might thereby procure a revocation of that peremptory sentence of death passed upon all that Generation nor that other men might hereby prevent their death both which he very well knew to be impossible but that men might arm and prepare themselves for death and for their great account after death and might make sure of the happiness of the future life Of which this Text is a plain and pregnant proof 13 Return O LORD r To us in mercy for thou seemest to have forsaken us and cast us off how long s Understand wilt thou be angry or will it be ere thou return to us and let it repent thee concerning thy servants t i. e. Of thy severe proceedings against us and change thy course and carriage to us 14 O satisfie us early u Speedily or seasonably before we be utterly consumed with thy mercy that we may rejoyce and be glad all our days 15 Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil x Our afflictions have been sharp and long let not our prosperity be small and short 16 Let thy work appear unto thy servants and thy glory unto their children y Let that great and glorious work of giving thy people a compleat deliverance which thou hast long since designed and promised be at last accomplished and manifested unto us and in the sight of the World 17 And let the beauty of the LORD z i. e. His favourable countenance and gracious influence and glorious presence our God be upon us and establish thou the work of our hands upon us a Or in us Do not onely work for us but in us And because the glorious work of thy hands is hindered by the evil works of our hands be thou pleased by thy holy spirit to direct or establish for this Hebrew word signifies both the works of our hands that we may cease to do evil and learn to do well and turn and constantly cleave unto thee and not revolt and draw back from thee as we have frequently done to our own undoing yea the work of our hands establish thou it PSAL. XCI The Penman of this Psalm is uncertain The occasion of it seems to have been that great Pestilence recorded 2 Sam. 24. 1 HE that * Psal. 27. 4 5 31. 20. dwelleth in the secret place a Or hiding place He that makes God his habitation and refuge as he is called below v. 9. resorting to him and relying upon him in his dangers and difficulties of the most High shall †Heb. lodge abide under the shadow of the Almighty b He shall not be disappointed of his hope but shall find a quiet and safe repose under the Divine protection A shadow in Scripture phrase commonly signifies protection See Gen. 19. 8. Iudg. 9. 15. Psal. 17. 8. c. 2 I will say of the LORD He is my refuge c Upon that ground I will confidently commit my self and all my affairs to God and my fortress my God in him will I trust 3 Surely * Psal. 124. â—… he shall deliver thee d O thou believing pious Soul who after my example shale make God thy refuge thou shalt partake of the same priviledge which I enjoy from the snare of the fowler and from the noisom Pestilence e From the Pestilence which like a Fowlers snare taketh men suddenly and unexpectedly and holdeth them fast and commonly delivers them up to Death 4 * Psal. 57. 1. He shall cover thee with his feathers and under his wings shalt thou trust his truth f Whereby he is obliged to
2. 12. They did not fall into sin once or twice as good men may do but it was their usual practice and therefore they are justly punished and because of their iniquities are afflicted d With wasting sickness as appears from v. 18 20. Compare Iob 33. 19 c. Psal. 39. 12 c. 18. * Job 33. 20. Their soul e Either themselves with all their soul or their appetite as the soul is taken Iob 33. 20. Isa. 29. 8. abhorreth all manner of meat f Which is an usual effect of great sickness and they draw ‖ Psal. 9. 13. 8â—… 3. near unto the gates of death g They are sick well-nigh unto death 19. Then they cry unto the LORD in their trouble he sayeth them out of their distresses 20. He sent his word h His command or his blessing which came with power and healed them and delivered them from their destructions 21. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 22. And * Lev. 7. 12. Psal. 50. 14. let them sacrifice the sacrifices of thanksgiving i Either properly so called or praises and thanksgivings to God which in Scripture are called Sacrifices because they are no less acceptable to God than costly Sacrifices and declare his works with †Heb. singing rejoycing 23. They that go down to the sea k He saith go down either because the Sea or the shore of it is commonly lower than their habitations from whence they come or than the natural or artificial banks which are raised to prevent the inundation of the waters or because the Sea is lower than the earth as may be gathered from the rivers which run down into it in ships that do business l Whose occupation lies there either as Merchants or as Mariners in great waters 24. These see the works of the LORD and his wonders m His wonderful works either 1. of Creation fishes of various kinds and shapes and some of prodigious greatness which are unknown to other men Or 2. of Providence in raising and laying storms of which he speaks in the following verses in the deep 25. For he commandeth and †Heb. maketh to stand raiseth the stormy wind n The winds and storms come not by chance but by the disposition of Divine providence which lifteth up the waves thereof 26. They mount up to the heaven they go down again to the depths o Towards the bottom of the Sea their soul is melted because of trouble p Through the perplexity of their minds and fear of sudden and violent death 27. They reel to and fro and stagger like a drunken man q Not so much from the giddiness of their heads which is not usual in persons accustomed to the Sea as through the violent and various motions of the Sea and the ship and †Heb. all 〈◊〉 wisdom is swallowed up are at their wits end 28. Then they cry unto the LORD in their trouble and he bringeth them out of their distresses 29. He maketh the storm a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven 31. Oh that men would praise the LORD for his goodness and for his wonderful works to the children of men 32. Let them exalt him also in the congregation of the people r Not only in their own hearts and families but even in publick assemblies and before all persons as they have opportunity and praise him in the assembly of the elders s The Magistrates or Rulers who are here opposed to the people The sence is let them not be ashamed nor afraid to speak of Gods wonderful works and praises before the greatest of men as mean persons commonly are Compare Psal 119. 46. Or he mentions the Elders particularly because they were most apt to neglect and forget God and to exaâ—…t themselves above and against him and therefore it was meet and necessary that they should be acquainted with the Almighty power and universal providence and dominion of God that they themselves might learn subjection and reverence to God and might promote it among their people 33. He turneth rivers t Either 1. properly so called which he can divert or dry up when he pleaseth as sometimes he hath done Or father 2. those grounds which are well watered and therefore very fruitful as the next verse explains this And so the water-springs here and v. 35. and the standing water v. 35. are taken into a wilderness u Into a dry ground as it follows which is like a parched and barren wilderness and the water-springs into dry ground 34. A fruitful land into †Heb. saltness barrenness x Heb. Into saltness which procures barrenness See Deut. 29. 23. Iudg. 9. 45. for the wickedness of them that dwell therein y He doth not inflict these judgments by choice or without cause but for the punishment of sin in some and the prevention of it in others 35. * Isa. 41. 18. He turneth the wilderness into a standing water z Into a well-watered and fruitful land and dry ground into water-springs 36. And there he maketh the hungry a Poor people who could not provide for themselves or were banished from their own land by potent oppressors and were driven into wildernesses like them Iob 30. 3. which God in pity to them made fruitful to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield b Heb. and they shall make or procure from their fields and vineyards fruits of increase c Such fruits as they use to produce 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease d Preserves them from abortion and deadly diseases and on the contrary causeth them to increase as he said in the former branch which is here repeated in other words after the same manner 39. Again they e These poor men who when they are exalted and blessed by God kick at him and grow insolent and secure as the manner of men is are minished and brought low f Are by Gods just judgment diminished in their numbers and in their blessings through oppression affliction and sorrow g Or through wicked oppression by the tyranny of others whom God sends to spoil them of their abused riches and by other griefs or grievous calamities which God inflicts 40. * Job 12. 21 24. He poureth contempt upon princes h Those who were honourable and adored like Gods by their people and terrible to all their enemies he renders them despicable to their own Subjects and to other Nations and this he doth suddenly abundantly and unavoidably as this phrase of pouring it out upon them seems to
thee is my trust †Heb. make 〈◊〉 soul bare 〈◊〉 〈◊〉 â—… 〈◊〉 5. 2 3. leave not my soul destitute z Or naked as this word signifies Psal. 137. 7. and aâ—… Aaâ—…on is said to have made the people naked Exod. 32. 25. i. e. deprived of thy favour and protection Or do not poâ—…r out my soal to wit unto death as this word is used Isa. 53. 12. 9 Keep me from * Psal 140. 5. 142. 3. the snare which they have laid for me and the grins of the workers of iniquity 10 Let the wicked fall into their own nets a Heb. Into his nets either into Gods nets the Relative being put without the Antecedent as is usual in such cases where it is easily understood Or each into his own nets to wit the mischiefs which he designs against me whilst that I withal b Or together to wit with my followers or in like manner as I have dâ—…e formerly But this word may seem to be more fitly joyned to the â—…oregoing clause to which it is next placed in the Hebrew and the verse may be and is by divers both ancient and later Translators thus rendred Let the wicked fall Or The wicked shall fall into their own nets together altogether or alikâ—… one as well as another Saul himself not excepted whom though I dare not destroy God will judge whilst that I escape am preserved from that common calamity in which mine enemies shall perish Which was verified by the event For David was strangely kept out of harms way when Saul and others of Davids enemies were cut off by the Phisistiâ—…s 1 Sam. 31. †Heb pass over escape PSAL. CXLII ‖ Or A Psalm of David giving instruction Maschil of David a prayer when he was in the cave a Either that of Adullam 1 Sam. 22. or that of Engedi 1 Sam. 24. There he meditated this Psalm which afterwards he more accurately composed and committed to writing 1 I Cried unto the LORD with my voice b Either 1. with the voice of my soul. But so this addition would be superfluous and much more the repetition of it because that is necessarily implied in the former word I cried and in the following I make my supplication Or rather 2. with my corporeal voice which the fervor of my soul forced me to use when I could not do it without some danger the enemy being at the mouth of the cave And so this addition is emphatical and therefore is repeated But it is probable that David spoke with a low voice and that he might do so without very great danger is manifest from that discourse which passed between David and his men even when Saul was entred into the cave 1 Sam. 24 4 5 6 7. with my voice unto the LORD did I make my supplication 2 I * Psal. 102. tit poured out c I did it fully and fervently and confidently my complaint before him I shewed before him my trouble 3 When my spirit was overwhelmed within me then thou knewest d To wit practically so as to direct me to it my path e What paths I should chuse whereby I might escape Saul when I fled hither and thither in desarts and mountains and woods and which way I should get out of his hands when he and all his men were at the caves mouth which passed my skill * Psal. 140. 5. in the way wherein I walked f Wherein I used to walk or they supposed that I would walk have they privily laid a snare for me 4 ‖ Or look on the right hand and see I looked on my right hand g The place where the Patron or Assistant used to stand See Psal. 16. 8. 109. 31. 121. 5. and beheld but * Psal. 88. 8. there was no man h To wit in Sauls Court or Camp none of my former acquaintance and friends and relations that would know me i Owne me or shew any respect or kindness to me refuge †Heb. perâ—… from me failed me ‖ Heb. no man sought after â—…y soul. no man cared for my soul k Or for my life to wit to preserve it but they all conspired to take it away which is here implied 5 I cried unto thee O LORD I said Thou art my refuge and * Psal. 16. 5. 73. 26. my portion l Thou onely art both my reâ—…uge to defend me from all evil and my portion to supply me with all the good which I need and desire in the land of the living m Even in this life wherein I doubt not to see Gods goodness as he said Psal. 27. 13. 6 Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger than I. 7 Bring my soul out of prison n Bring me safe out of this cave wherein I am imprisoned and set me at perfect liberty that I may praise thy Name the righteous shall compass me about o Shall flock to me from all parts partly out of curiosity to see such a spectacle and miracle of Gods power and mercy and partly to rejoyce and bless God with me and for me and for all the benefits which they expect from my government for thou shalt deal bountifully with me PSAL. CXLIII A Psalm of David This Psalm is much of the same nature with the formâ—… and seems to have been composed much about the same time and upon the like occasion This is the last of those which are called Penitential Psalms the former being Psal. 6. 32. 38. 51. 102. 130. 1 HEar my prayer O LORD give ear to my supplications in thy faithfulness answer me and in thy righteousness a Whereby thou art inclined and engaged to favour righteous persons and just causes 2 ‖ Or but. And enter not into judgment with thy servant b But when I appeal to thy righteousness I do it onely with respect to mine enemies whose cause as well as their persons is worse than mine but not in reference to thee as if I could absolutely justifie my self upon a severe tryal at the Tribunal of thy Justice for if thou shouldest rigorously examine all the passages of mine heart and life I dread the thoughts and consequences of it for * Exod. 34. 7. Job 4. 17. Rom. 3. 20. Gal. 2. 16. in thy sight shall no man living be justified c To wit upon terms of strict justice without thy indulgence and infinite mercy 3 For d This is not a reason of what he last said v. 2. but an argument to enforce his petition delivered v. 1. and repeated v. 7 c. For though I am not faultless if thou shouldest make an exact search into me yet mine enemies are more culpable and highly unjust and therefore I hope for thy help against them from thy justice as well as mercy the
to you by my mouth See on Chap. 3. 1. 3. For I was †Heb. a Son to my Father my fathers son d In a special manner his best-beloved Son and designed to be his Successor in the Throne * 1 Chr. 29. 1. tender e Young and tender in years and capable of any impressions and tenderly educated and onely beloved f Heb. onely or the onely Son Or rather because Bathsheba seems to have had other Sons 1 Chro. 5. 1. as an onely Son as dearly beloved as an onely Son in which sense this Title is given to Isaac Gen. 22. 2. 12 16. though he had another Son and to others And all these circumstances are mentioned to shew the necessity and great benefit of wholesome instruction which his Royal Parents would not neglect no not in his tender years and thereby to prepare and excite them by his example to receive instruction in the sight of my mother 4. * 1 Chr. 28. 9. He taught me also and said unto me g The following Verses at least as far as the Tenth Verse are propounded as the words of David that the Name of so great a King and Holy a Prophet might add the more Authority and Efficacy to his Counsels Let thine heart retain my words * Ch. 7. 2. keep my commandments and live h i. e. Thou shalt live It is a promise in the form of a command as Chap. 3. 25. 5. Get wisdom get understanding forget it not neither decline from the words of my mouth i From the belief and practice of my Word 6. Forsake her not and she shall preserve thee love her k He intimates that it is not enough to do what is good which may somtimes proceed from worldly or sinful Motives but that we must have a sincere and fervent love to it and she shall keep thee 7. Wisdom is the principal thing l The most excellent of all possessions therefore get wisdom and with all m Even with the price of all though it cost thee the loss of all which thou hast Or in or among all Whilst you labour for other things do not neglect this thy ‖ Or substance Ch. 23. 23. getting get understanding 8. Exalt her n Let her have thine highest esteem and affection and she shall promote thee she shall bring thee to honour o Both with God and men which Solomon knew by experience when thou dost embrace her 9. She shall give to thine head * Ch. 1. 9. an ornament of grace p i. e. An acceptable or beautiful ornament such as they used to put upon their heads ‖ Or she shall compass thee with a Crown of Glory a crown of glory shall she deliver to thee 10. Hear O my son and receive my sayings and the years of thy life shall be many 11. I have taught thee in the way of wisdom q Either 1. which precureth Wisdom Or 2. which Wisdom directeth thee to walk in I have led thee in right paths 12. When thou goest thy steps shall not be straitned r Thou shalt manage thine affairs with great facility and safety and success It is a Metaphor from those who walk in a strait and uneven path where they are apt to stumble and fall * Ps. 91. 11 12. Ch. 3. 23. and when thou runnest thou shalt not stumble s Not miscarry 13. * Ch. 3. 18. Take fast hold of instruction let her not go keep her for she is thy life t The conducter and preserver and comfort of thy life 14. * Ps. 1. 1. Ch. 1. 10. 15. Enter not into the path of the wicked u Avoid their courses and company and go not * in the way of evil men x Do not proceed further If thou hast unadvisedly entred into it do not persist in it but get thee speedily out of it 15. Avoid it pass not by it y Keep at a great distance from it Compare Iob 22. 23 Prov. 5. 8. turn from it z Shun all occasions of sin and pass away 16 For they sleep not a They cannot compose themselves to sleep with quietness and satisaction to their own minds except they have done mischief and their sleep is taken away unless they cause some to fall b Into their own Snares either into sin or into mischief 17. For they eat the bread of wickedness c The sense is either 1. Wickedness is as necessary and as pleasant to them as their Bread Which suits well with the former Verse Or 2. They live wholly upon what they get by wicked courses Which gives the reason of what he last said why they could not sleep without prey and drink the wine of violence d i. e. Gotten by violence See on the former Clause 18. But the path of the just is as the shining light e The common course of their lives or actions is pure and spotless clear and certain safe and comfortable as light is that shineth more and more unto the perfect day f Just men do daily more and more grow in knowledge and grace and consolation until all be perfected and swallowed up in glory 19. The way of the wicked is as darkness g Full of gross ignorance and errour of uncertainty and confusion of wickedness of danger and misery all which come under the name of darkness in Scripture use and suit well with the context they know not at what they stumble h Heb. shall stumble Though they are always in danger yet they are always secure and do not discern their danger nor the cause or manner or time of their ruine till they be surprized with it 20. My Son attend to my words incline thine ear unto my sayings 21. * Ch. 3. 3 21. Let them not depart from thine eyes keep them in the midst of thine heart i Heartily love them and stedfastly retain them 22. For they are life unto those that find them and * Chap. 3. 8. †Heb. Mediâ—… health to all their flesh 23. Keep thy heart k Thy mind and thoughts and especially the will and affections which are the more immediate and effectual cause of all mens actions †〈◊〉 above 〈◊〉 keeping with all diligence for out of it are the issues of life l From thence proceed all the actions as of the natural so of the Spiritual life which lead to Eternal life and happiness as on the contrary all evil actions tending to Death spring from thence which is here implied 24. Put away from thee †Heb. frowâ—… of â—…th and 〈◊〉 of 〈◊〉 a froward mouth m All sorts of sinful words which proceed from and discover an evil Heart and perverse lips put far from thee 25. Let thine Eyes look right on n Direct all thine actions by a good intention to a right end and keep
11. or his Heart is little worth as is said here v. 20. or because he speaks rashly without any consideration Or it may be rendred a fool by his lips i. e. by his foolish and wicked speeches contrary to the commands of God by talking much and ill when it is more comely and necessary for him to hear and receive Instruction from others ‖ Or shall be beaten shall fall z To wit into mischief or be punished as the word is used Hos. 4. 14. or be beaten as below v. 10. 9. * Psal. 23. 4. He that walketh uprightly a Who is sincere and just and faithful in his dealings with God and with men walketh surely b Or securely or confidently as the word properly signifies and is here rendred by all the ancient Interpreters and by most of the others quietly resting upon Gods Favour and gracious Providence for his Protection and being supported by the Testimony of a good Conscience and therefore not fearing nor caring who knows or observes his Actions which he endeavours to approve both to God and to men but he that perverteth his ways c That walks perversly or frowardly or in crooked and sinful paths that dealeth hypocritically and deceitfully with God or with men using all possible crafts to conceal his wickedness shall be known d His wickedness shall be publickly discovered and so he shall be exposed to all that shame and punishment which his sins deserve and which he thought by his cunning practices to avoid 10. * Chap. 6. 13. He that winketh with the eye e That secretly and cunningly designs mischiefs against others as this Phrase is used Psal. 35. 19. Prov. 6. 13. causeth sorrow f To others and afterwards to himself but g Or and as it is in the Hebrew for vice is not here opposed to virtue as it is in many other Proverbs but one vice is compared with another * Ver. 8. a prating fool h Who is so far from such deceits that he runs into the other extream and uttereth all his mind as is said of the Fool Prov. 29. 11. and thereby speaks many things offensive to others and mischievous to himself ‖ Or shall be beaten shall fall 11. * 〈◊〉 â—…7 30 â—… Ch 14. 14. The mouth of a righteous man is a Well of life i Continually sending forth Waters of Life or such good and wholsom words as are very refreshing and useful both to themselves and others for the preserving of their natural Life and for the promoting of their Spiritual and eternal Life We have the same Phrase Psal 36. 9. but * 〈◊〉 6. violence covereth the mouth of the wicked k The same words were used before v. 6. where see the Notes and they may be understood in the same sense here and the opposition of this clause to the former may be conceived thus As the Mouth of a good man speaketh those things which are good and beneficial to himself and others so the Mouth of the wicked uttereth violence or injury or things injurious to others which at last fall upon himself But it is no new thing for the same words and Phrases to be taken in different senses in the same Chapter and somtimes in the same verse as Matth. 8. 22. and elsewhere and therefore these words may here be and are by many translated and interpreted thus the mouth of the wicked covereth i. e. concealeth violence or mischief which he plotteth against others And so here is a double opposition between the Righteous and the wicked first in the contrary effects the former causeth Life the latter mischief and death and secondly in the manner of producing them the righteous doth it by uttering his words and the wicked doth it by concealing his mind 12. Hatred stirreth up strifes l Upon every sleight occasion by filling men with suspicions and surmises whereby they imagine faults where there are none and aggravate every small offence but * â—… Cor. 13. 4. 〈◊〉 4. 8. love covereth all sins m Either doth not severely observe or doth willingly forget and forgive the Offences or Injuries of others and so preventeth contention and mischief 13. In the lips of him that hath understanding wisdom is found n His Wisdom sheweth itself in his prudent speeches by which he escapeth that rod which fools mâ—… with and gaineth that Reputation and Advantage to himself which Fools lose but * Chap. 29. 3. a rod is for the back of him o He may expect Rebukes and Punishments from God and men that is void of †〈◊〉 〈◊〉 understanding p Which he sheweth by his foolish words 14. Wise men lay up q To wit in their minds and memories to be brought forth thence upon fit occasions knowledg r Whereby they may be enabled to speak both what and when it is seasonable for their own or others good but the * Chap. 13. 3. mouth of the foolish is near destruction s Fools are more forward to lay out than to lay up and for want of knowledge speak much and foolishly whereby they frequently bring destruction upon themselves 15. * Ch. 18. 11. The rich mans wealth is his strong city t Either 1. really as money is called a defence Eccl. 7. 12. because it oft-times redeems a man from Dangers and Calamities Or 2. in his own conceit as it is explained and fully expressed Ch. 18. 11. It makes him secure and confident the destruction u It is the cause of their ruine Or the contrition or the terrour or consternation as others both ancient and modern render it Their Poverty takes away their Spirit and Courage and fills them with Fear and Despair of the poor is their poverty 16. * Ch. 11. 30. The labour of the righteous tendeth to life x Either 1. the design of his labour is only this that he may have wherewith to live honestly without sinful shifts Or 2. the fruit or effect of his labour or industry as this word labour is most commonly understood and this best answers to the following clause where fruit is put instead of this labour is the preservation and prolongation of this Life and the obtaining of eternal Life to which an honest and consciencious Diligence in mens worldly Callings doth in some manner contribute the fruit y The fruit of all their Labours and endeavours of the wicked to sin z Tendeth to sin serves only for fuel to mens Pride and Luxury and Worldliness and by that means oft causeth Temporal and always without Repentance Eternal Death 17. He is in * Chap. 6. 23. the way of life a Which leadeth to Life and Blessedness that keepeth instruction b That observeth and obeyeth the wholsom Counsels of God and of good men but he that refuseth reproof ‖ Or causeth 〈◊〉 erreth c.
The hand of the diligent shall bear rule k Shall procure Wealth and Power but the ‖ 〈◊〉 deceitful slothful l Heb. The deceitful So he calls the slothful because Deceit and â—…dleness are commonly companions and such men seek to gain by Fraud what they either cannot or will not get by honest Labour Compare Prov. 10. 4. shall be under tribute 25. * 〈◊〉 15. 13. Heaviness in the heart of man maketh it stoop but * Isa. â—…0 4. a good word l A compassionate or encouraging word from a Friend or Minister maketh it glad 26. The righteous is more ‖ 〈◊〉 〈◊〉 excellent m Either 1. In his temper and disposition more just and generous and publick spirited and merciful c. Or 2. In his condition more happy notwithstanding all his sufferings and the contrary opinion of the world concerning them than his neighbour n Than any other man who is unrighteous but the way of the wicked o That course of Life which they chuse and follow and by which they design and expect to excel other men seduceth them p Heb. maketh them to err or wander to lose that excellency or happiness which they had promised to themselves in and by their wicked practices 27. The slothful man q Or The deceitful man as v. 24. who seeks to enrich himself by fraudulent and unjust practices rosteth not that which he took in hunting r Doth not enjoy the fruit of his Labours or devices either because he doth not labour and so hath nothing to waste or enjoy or because God oft times deprives him either of such ill-gotten goods or at least of a quiet and comfortable fruition of them but the substance of a diligent man is precious s Yields him great comfort and satisfaction partly because it abides with him and partly because he hath Gods Favour and blessing with it 28. In the way of righteousness is life and in the path-way thereof there is ‖ 〈◊〉 〈◊〉 no death t The practice of Justice and Godliness though it expose a man to some dangers and inconveniences in the world yet it will certainly lead him to Life and Happiness whereas the end of all wicked courses is death and destruction CHAP. XIII 1. A Wise son heareth a Which word is understood out of the next clause as is frequent in the Hebrew text his fathers instruction b Or Rebuke or Reproof but a scorner heareth not rebuke c He hareth reproof either from his Father or from any other man 2. * Ch. 12. 14. A man shall eat good d Shall receive much comfort and credit and benefit to himself by the fruit of his mouth e By his wise and profitable discourses but the soul f i. e. The person as the soul is oft used of the transgressors g Who transgress with their Lips as this general Phrase may be restrained from the former clause shall eat violence h Shall have that violence and injury returned upon themselves which they have offered to others in word or deed 3. * Ch. 18. 21. 21. 23. He that keepeth his mouth i To wit shut for this is opposed to the opening of it who speaks sparingly and with due care and caution keepeth his life k Prevents many sins and mischiefs which others run into but he that openeth wide his lips l That takes liberty to speak every thing which pleaseth him or cometh into his mind shall have destruction m From God or men 4. * Ch. 10. 4. The soul of the sluggard desireth and hath nothing n Because he contenteth himself with lazy desires without diligent endeavours but the soul of the diligent shall be made fat o He shall be enriched with the fruit of his own Labours 5. A righteous man hateth lying p Both in himself and in other men whereby he getteth that good name which is like a pretious Ointment but a wicked man q Who accustometh himself to lying as may be gathered from the foregoing words ‖ Or causeth stench shame is loathsom and cometh to shame r Makes himself contemptible and hateful to all that know him there being scarce any reproach which men more impatiently endure and severely revenge than that of being called or accounted a Lyar. 6. * Chap. 11. 3 5 6. Righteousness keepeth him s Either from â—…in or from that overthrow which befals sinners in the next clause that is upright in the way but wickedness overthroweth †Heb. sin the sinner t Heb. the man of sin who giveth up himself to wicked courses 7. * Chap. 12. 9. There is that maketh himself rich yet hath nothing u Some men who have little or nothing pretend to have great Riches and carry themselves accordingly either out of Pride and Vanity or with a design to gain Reputation with others whom they intend to defraud there is that maketh himself poor yet hath great Riches x Some rich men seem and profess themselves to be very poor that they may preserve and increase their estates by concealing them from those who would either desire a share in them or take them away by deceit or violence 8. The ransom of a mans life are his Riches but the poor heareth not rebuke y This verse sets forth Either 1. The several advantages of Riches and Poverty Riches enable a man to redeem his life when it is in greatest danger and Poverty preserves a man from those Rebukes and Injuries which endanger and oft destroy the Rich. Or 2. The convenience of Poverty above Riches Riches frequently expose men to the peril of losing their Lives by false Accusers or Thieves or Tyrants which they are forced to redeem with the loss of their Riches whereas Poverty commonly secures men not only from such kinds of death but even from Rebukes and Injuries partly because such persons are cautious that they may not offend or provoke others and partly because their persons and actions are neglected and slighted and they are esteemed Objects of pity 9. * Job 22. 28. The light z The Prosperity or Happiness which is oft called a Light or Lamp in Scripture and other Authors of the righteous rejoiceth a Shineth with a pleasant and constant Brightness and Glory for this is opposed to the putting out in the next clause Rejoicing is here ascribed to the light as it is to the Sun Psal. 19. 5. both Metaphorically because they would rejoice in it if they were capable of any such passions and Metonymically because they refresh and chear mens Spirits So Mountains and Trees are said to rejoice Psal. 65. 12. 96. 12. * Job 18. 6. 21. 17. but the ‖ Or candle lamp of the wicked shall be put out b Their felicity shall have a
sudden and a dismal end 10. Only by pride cometh contention c Which is not to be understood exclusively as to all other causes for contentions oft spring from Ignorance or Mistake or Covetousness or other Passions but eminently because as Pride bloweth up those coals of Contention which other Lusts kindle so oft-times Pride alone without any other cause stirreth up strife which it doth by making a man self-conceited in his opinions and obstinate in his Resolutions and impatient of any opposition and many other ways but with the well-advised d Who are not governed by their own passions but by prudent consideration and the good Counsel of others is wisdom e Which teacheth them to avoid and abhor all contention 11. * Ch. 10. 2. 20. 21. Wealth gotten by vanity f By vain or deceitful or wicked practices shall be diminished g Because the Curse of God attends upon it but he that gathereth †Heb. with the hand by labour h By diligence in an honest Calling shall increase 12. Hope deferred i Delays in obtaining that good which a man passionately desireth and hopeth for maketh the heart sick but when the desiâ—…e k The good desired and expected Acts being oft put for the Objects cometh * Ver. 19. it is a tree of life l It is most sweet and satisfactory and reviving 13. Whoso despiseth the word n The word of God which is called the word by way of eminency Deut. â—…0 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere shall be destroyed o Except he repent and return to his Obedience but he that feareth the commandment p That hath a Reverence to its authority and is afraid to violate it ‖ Or shall be in peace shall be rewarded m Disobeyeth it wilfully and presumptuously 14. * Ch. 14. 27. The law q The Doctrine Instruction or Counsel as the word Law is frequently understood in Scripture of the wise r Of holy men who are commonly called wise as sinners are called Fools in this Book is a fountain of life to depart from the snares of death 15. Good understanding t Discovering itself by a mans holy and righteous practices and ways as appears from the opposition of the way of transgressors to it and as words of Understanding in this and other Books of Scripture commonly include practice giveth favour u Maketh a man acceptable both to God and men but the way x The carriage or manner of conversation of transgressors is hard y Or rough as this very word is used Deut. 21. 4. offensive and hateful to God and Men as rough ways are to a Traveller fierce and intractable and incorrigible 16. * Ch. 12. 23. 15. 2. Every prudent man dealeth z Heb. Acteth or doth manageth all his affairs with knowledg a Considerately and discreetly but a fool †â—…eb spreadith layeth open his folly b By his heady and foolish Actions 17. A wicked messenger c Who is unfaithful in the execution of that which is committed to his charge as appears by the opposite clause falleth into mischief d Shall not escape punishment from God or from them who sent him but a faithful ambassador is health e Or wholsom procureth safety and benefit as to his Master so also to himself 18. Poverty and shame shall be to him that refuseth instruction f Whereby he might have been kept from destructive and dishonourable courses but he that regardeth reproof g That considers it seriously receiveth it kindly and reformeth himself by it shall be honoured h And enriched which is implied from the former branch Not that it is so always but commonly and when God sees it good for a man Or if he do not always gain Riches he shall certainly have honour both from God and men 19. * Ver. 12. The desire accomplished is sweet to the soul i The satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him Which may be taken either 1. Of the desire of Fools which may be understood out of the next clause So the sense of the verse is It is sweet to sinners to indulge and satisfie their desires which are wholly carnal and sinful and for that reason they love sin and hate the thoughts of leaving it because their desires are wholly and fully set upon it Or 2. Of good desires or of the desires of wise and good men as the LXX and Chaldee and Syriack and Arabick Interpreters understand it by the opposition of Fools in the next clause So the sense may be this The desires of good men are set upon what is good and they rejoice when they attain to it and are grieved when they fall short of it but the desires of the wicked are set upon sin and it is a pleasure to them to commit it and an abomination to them to be hindred from it Or rather 3. Of desires in general Whatsoever men do earnestly desire the enjoyment of it is very sweet and grateful to them and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts and abhor all Restraint and Mortification of them For this is certain and confessed that many things are understood in these short proverbial Speeches which are not expressed but k Or and as this particle properly signifies or therefore as it is frequently used it is an abomination to fools to depart from evil 20. He that walketh l i. e. Commonly converseth and associateth himself with wise men shall be wise m Shall learn Wisdom and Goodness both from their Counsels and Examples The design of this Proverb is to shew the wonderful influence which a mans society hath upon him either to save or to corrupt and destroy him but a companion of fools †Heb. shall be broken shall be destroyed 21. Evil n Evil of punishment proportionable to their evil of sin as appears from the next clause pursueth o And sooner or later shall certainly overtake them albeit they please themselves with hopes of impunity sinners p Obstinate and incorrigible sinners but to the righteous good q Gods blessings and true happiness shall be repayed 22. A good man leaveth an inheritance to his childrens children and the * Job 21. 17. 27. 17. Chap. 28. 8. Eccl. 2. 26. wealth of the sinner is laid up for the just r Is by Gods powerful Providence oft-times translated to good men of another Family who will be more faithful Stewards of it 23. * Ch. 12. 11. Much food is in * Chap. 21. 4. the tillage of the poor s Poor and mean persons by their diligent labours in tillage or other employments and Gods Blessing upon them oft-times grow rich but there
a Or Therefore as the Seventy Interpreters render it all this b All that I have said concerning the Methods of Divine Providence towards good and bad men †Heb. I gaâ—… or set to my Heart I considered in my heart even to declare all this e that the righteous and the wiâ—…e d Whom he mentions not exclusively as if wicked men were not in God's hand for the next clause relates both to good and bad men but eminently because by the course of God's Providence towards them they might seem to be quite neglected and forsaken by God and their works e Either efficiently all their actions and employments or objectively all things done to them all events which befal them are in the hand of God f Are subject to his power and governed by his Providence as this Phrase is used Prov. 21. 1. Ioâ—… 3. 35. compared with Mat. 28. 18. And therefore although we cannot fully understand the reasons of all God's works as he now said Ch. 8. 17. yet because they are done by his unerring hand we may be assured that they are done both righteously and justly and that no Man hath cause to murmur at the Prosperity of the wicked or at the calamities of good men no man knoweth either love or hatred by all that is before them g No Man can judge by their present and outward conditions or dispensations of God's Providence whether God loves or hates them for whom he loves he chastens and permitteth those whom he hates to prosper in the World And this Translation and Interpretation agreeth well with the following Verse But I must confess it differs from almost all other both ancient and modern Translations And these words with the foregoing clause are translated otherwise and that word for word according to the Hebrew The righteous and the wise and their works are in the hand of God also love and hatred understand out of the foregoing clause are in God's hand And this may be meant either 1. of God's love and hatred which he disposeth when and to whom and in what manner he pleaseth Or 2. of mens love and hatred also their love and their hatred the Pronoun their being repeated out of the former clause as is frequent in Scripture And so the sense is That not onely mens works as he now said but even their inward passions or affections which seem to be most in their own power are as much in God's disposal as their outward actions Then follows the last clause in the same order in which the words lie in the Hebrew Text. No Man knoweth all or any thing which is before him Which I thus understand Whereas all men and all their affections and actions and the events of them are perfectly known to God and disposed by him men know nothing no not such things as are most plain and easie and familiar to them and can neither foresee the plainest things nor dispose of the smallest things as they please but all things are wholly order ed and over-ruled by God's Providence not as men imagine or desire but as he sees fit c To make this evident first to my self and then others as occasion required 2 * Ps. 73. 3 12 13. Mal. 3. 15. All things come alike to all h The good and evil things of this World do equally happen to good and bad men there is one eveâ—…t to the righteous and the wicked to the good and 〈◊〉 the clean i Either 1. morally clean or holy men Or 2. legally who made Conscience of keeping himself pure from all legal defilements according to the Law then in force and consequently from all other sins upon the same ground and to the unclean to him that sacrificeth k That worshippeth God sincerely though it be to his cost and to him that sacrificeth not as is the good so is the sinner l As to all outward things to wit customarily and unnecessarily rashly without due consideration and reverence or falsly and wickedly For otherwise that some swearing was then allowed and in some cases required none do or can deny and he that sweareth m as he that feareth an oath n Who is afraid of offending God or abusing his Name by vain or rash or false Oaths 3 This is an evil o A great trouble and temptation to a considerate and good Man among all things that are done under the sun that there is * Ch. 2. 14 15 16. one event unto all yea also the heart of the sons of men p Of wicked men such as the generality of Mankind are is full of evil q Either 1. of grief upon this occasion Or rather 2. of wickedness as appears from the next clause and by comparing this place with Eccles. 8. 11. and madness is in their heart r Upon this account they go on madly and desperately in evil courses without any fear of an after-reckoning while they live and after that they go to the dead s After all their mad and wicked pranks in the whole course of their life they die in the same manner as the best men do So hitherto there is no difference For Solomon here forbears the consideration of the future life Onely he seems to intimate that as the madness so the happiness of the wicked is ended by Death which is more fully expressed in the following words 4 For to him that is joyned to all the living t That continueth in the Land and Society of Living men Or according to the reading of the Hebrew Text That is chosen or allotted to Life whom God hath appointed yet to live in the World when he hath appointed that many others shall die or who are written among the Living as the Phrase is Isa. 4. 3. which is borrowed from the custom of Cities where men are first chosen and then inrolled Citizens there is hope u He hath not onely some comfort for the present but also hopes of further and greater happiness in this World which men are very prone to entertain and cherish in themselves Yea they may have the hopes of a better life if they improve their opportunities But he seems to confine himself here to the present life for a living dog is better x i. e. Much happier as to the comforts and priviledges of this World though in other respects Death be better than Life as was said Eccles. 7. 1. than a dead lion 5 For the living know that they shall die y Whereby they are taught to improve Life whilest they have it to their greatest comfort and advantage but the dead know not any thing z To wit of the actions and events in this World as this is limited in the end of the next Verse Compare Ioâ—… 14. 21. Isa. 63. 16. neither have they any more a reward a The reward or fruit of their labours in this World which is
9 King Solomon made himself a ‖ 〈◊〉 bâ—…d chariot g In which the Royal Bridegroom and Bride might ride together in state as the manner was in the nuptial solemnities of such Persons By this Chariot he seems to understand the Word of Christ dispensed by his Ministers in the Church whereby both Christ is exalted and rides triumphantly in the World conquering his Enemies and subduing the World to the Obedience of the Gospel and all Believers are carried with safety and comfort through this present evil World into those blessed Mansions of heavenly Glory of the wood of Lebanon h i. e. Of Cedars for which Lebanon was famous which wood being incorruptible doth fitly signifie the Word of the Gospel which endureth for ever 1 Pet. 1. 25. and is called the everlasting Gospel Rev. 14. 6. in opposition to the Legal institutions which were to continue onely until the time of reformation as we read Heb. 9. 10. 10 He made the pillars thereof i Whereby the Chariot is either supported or adorned Which may signifie either 1. Ministers who are called Pillars Gal. 2. 9. and that of silver because they are or should be pure and precious like silver Or 2. The firmness and certainty of Christs Word both of his Doctrines and Promises which also are pure as silver Psal. 12. 6. Although there is no necessity that either this or the following particulars should be distinctly applied to several things in or about the Gospel but this in the general may suffice that as all these particulars are added to shew the perfection and Beauty of the Chariot so they do imply that Christs word is every way amiable and perfect and able to make the man of God perfect of silver the ‖ 〈◊〉 〈◊〉 bottom k Either 1. The couch or seat which was made of or covered with cloath of Gold Or 2. The under and lower part which was at least covered with pure Gold Whereby he may seem to understand the foundation of the Word and Promises which is either Gods Covenant or Christs Mediation in whom all the Promises are Yea and Amen thereof of gold the covering l Either 1. The curtains whereby Persons in the Chariot are covered or hid from the sight of the People Or rather 2. The uppermost part of it either in the outside or the inside of it Some render the word the seat or seats of it of purple m Which represents Christs Blood which is our Propitiatory or covering to shelter us from Gods Wrath. the midst n The inward parts especially those between the upper and lower parts which have been already mentioned thereof being paved o Covered and adorned with love p With beautiful and lovely Ornaments such as curious Embroidery enriched with Gold and precious stones Love being here put for lovely Objects as Fear is oft put for terrible things as hath been oft noted Whereby we may understand the Love of Christ to the Sons of Men or his lovely Life and Death and Resurrection c. which is the most amiable part and matter of the Word or Gospel †Heb. from 〈◊〉 〈◊〉 for the daughters of Jerusalem q For their delight and comfort who are all concerned and bear a part in this Marriage 11 Go forth r The Bride to wit the Church bids particular believers go forth to see this sight Whereby is implied that Christians must go out of the World to wit in affection and out of themselves by denying themselves and putting off the old man their corrupt Nature if they desire to see and enjoy Christ. O ye daughters of Zion s The same with daughters of Ierusalem for Zion and Ierusalem are oft times promiscuously used in Scripture and behold king Solomon t Looking in and through him upon the Messias who is the King of Peace and of whom Solomon was an illustrious Type with the crown wherewith his mother crowned him u Which being applied to Solomon may design either 1. The Crown Royal wherewith his Mother Bathsheba is said to have crowned him because Solomon was crowned by David's Order upon her suggestion and by vertue of his Promise confirmed by an Oath to her 1 Kin. 1. 16 c. Or 2. That Garland or Crown which was usually worn in nuptial solemnities as may be gathered from Ezek. 16. 12. and is expresly affirmed by divers ancient Writers But being applied to Christ it notes that Honour and Glory which was given to him which though principally done by his Father yet is here ascribed to his Mother i. e. to the universal Church or Congregation of Believers which in respect of his Humanity may be called his Mother partly because he was born in and of her and one of her Members and therefore was subject to her Institutions whence she is represented as a Woman in travel bringing sorth a Man-child to wit Christ Rev. 12. 1 5. and partly because in a Spiritual sense she is said to conceive and bring forth Christ in particular Believers Gal. 4. 19. And this Mother may be said to crown Christ both because it is the great design and business of the Church to advance Christs honour in the World and because she brings forth Believers whom Christ esteems as his Crown and Glory as God calls them Isa. 62. 3. in the day of his espousals x When the Church is betrothed or married to him Ier. 2. 2. Hos. 2. 19. 2 Cor. 11. 2. which is done when the Covenant is made or confirmed between them or when faithful persons are converted and united to Christ and more compleatly when they are received by Christ into his more full and immediate fellowship in the Kingdom of Glory and in the day of the gladness of his heart y When he rejoiceth over his Bride as the Phrase is used Isa. 62. 5. So this is the same thing expressed in other words The Conversion and Salvation of sinners is the joy of Christ as appears from Isa. 53. 11. Luk. 15. 32. and many other places of Scripture CHAP. IV. 1 * Ch. 1. 15. 5. 12. BEhold a These and the following words are evidently spoken by the Bridegroom to and concerning his Spouse thou art fair b Not in thy self but by my beauty being cloathed with my Righteousness and adorned with all the Graces of my Spirit which I acknowledg to be in thee my love behold thou art fair c He repeats it both to confirm the Truth of his Assertion and to shew the sincerity and fervency of his Affection to her thou hast doves eyes d Thou art harmless chaste c. as appears by thine Eyes which commonly discover the temper of the Mind or Person See more of this Phrase Ch. 1. 15. And whereas the beauty of the Spouse is here described in her several parts we need not labour much about the Application of each particular to some
they might be snared and taken 14. Wherefore hear the word of the LORD ye scornful men y Which make a mock at sin and at God's Words and Threatnings and doubt not by your witty Devices and by your wicked Practices to escape God's Judgments of which we read in the next Verse that rule this people which is in Ierusalem 15. Because ye have said z In your hearts We have made a covenant with death and with hell are we at agreement a We are as safe from Death and Hell or the Grave as if they had entred into Covenant with us that they would not invade us The word rendred Hell most commonly signifies the Grave which also seems most proper in this place that so the same thing may be repeated in other words as is most usual in Prophetical Writings when the overflowing scourge b The judgment of God which is called a Scourge for its sharpness and severity and overflowing for its universality two differing Metaphors being joyned together which is not unusual both in Scripture and in other Authors shall pass through c To wit the Land it shall not come unto us for we have made lies our refuge and under falshood have we hid our selves d We shall secure our selves by lying and dissimulation by compliance with our Enemies and with their Religion too if it be necessary and many crafty devices Or by lies and falshood he means their Riches and Strength to which they trusted to which he giveth these Titles not that they called or thought them such but that he might signify what they really were and would appear to be see the Notes on Prov. 1. 11. 16. Therefore e The Coherence is something obscure and difficult It may be made either 1. thus Therefore I will bring most terrible Judgments upon you which are fully expressed ver 17. 18 19 20 21. But before he comes to the Commination to which therefore properly belongs he first propoundeth a comfortable Promise concerning the sending of the Messiah partly for the support of Believers who are apt to tremble at God's Word and might otherwise be apt to despond at the prediction of such dreadful Things And partly to aggravate their Misery by comparing it with the safety and happiness which the Godly and Believing Iews whom they despised and mocked should find in Zion and by signifying that that blessed and sure Foundation laid in Zion should yield them no support nor benefit nor secure them from the Vengeance of God Or 2. thus Because your Refuges are so mean and vain and deceitful therefore I will direct you to a better and surer Refuge which will never fail those that trust to it which God hath made in Ziâ—… But if you shall despise and reject that Refuge which I now offer to you All if you will Believe then know that I will lay judgment to the line c. as it follows ver 17. And this seems to me to be the most natural and easy Connexion thus saith the Lord GOD Behold I lay f I have purposed and promised it and will in the fulness of time actually perform it in Zion g In my Church which is commonly called Zion and in Ierusalem where this Stone shall be first laid which afterwards spread further and filled the whole Earth as it is said of it Dan. 2. 35. for a foundation h Upon which I will Build my Church consisting both of Iews and Gentiles the Foundation of all the hopes and comfort and happiness of my People the Foundation of my Covenant made with my Church and of all my Promises * Psal. 118. 22. Mat. 21. 42. Act. 4. 11. Rom. 9. 33. Eph. 2. 20. 1 Pet. 2. 6. 7 8. a stone i Not Hezekiah but the Messiah as appears 1. From those Scriptures of the Old-Testament in which Christ is called a Stone as Psal. 118. 22. Isa. 8. 14. Dan. 2. 34 35 45. Zach. 3. 9. 2. From the New-Testament where this Text is directly expounded of Christ as Rom. 9. 32 33. 1 Pet. 2. 4. 3. From the last Clause wherein He requires Faith in this Stone which is not to be given to any meer Man Ier. 17. 5. and wherein He implies That this Stone was not yet come nor to come speedily into the World whereas Hezekiah was King at the time of this Prophecy 4. From the usual practice of the Prophets and especially of this Prophet which is to comfort and fortify God's People against the dread of approaching Calamities by that great and fundamental Promise of the Messiah in whom alone all other Promises are Yea and Amen whereof we have seen some Instances already and shall see more hereafter a †Heb. stone of trial tried stone k Which I have tried and approved as every way sufficient to be a Corner-Stone and a Foundation-Stone Such Stones in Buildings use to be chosen with care and to be thoroughly examined by the Builder a precious l Giving not only strength but beauty and glory to the Building as Corner-Stones frequently do Psal 144. 12. corner-stone m Uniting the several parts of the Building together making Ephraim and Iudah now sadly divided one stick Ezek. 37. 19 24. and Iews and Gentiles now implacable Enemies one Church and People Eph. 2. 14. c. a sure foundation n Upon whom you may securely Rest One who will not fail nor deceive you as your lying Refuges will he that believeth o To wit this Promise or in this Stone as it is explained 1 Pet. 2. 6. * Rom. 10. 11. shall not make hast p Shall not make more hast than he ought or as we say more hast than good speed shall not hastily and greedily catch at any way of escaping his danger whether it be right or wrong but shall patiently wait upon God in His way till He deliver him Withal here is a plain intimation that the Mercy here promised was not to be given presently but after some considerable time and therefore that they should quietly and patiently submit to God's Will under their present difficulties and expect the accomplishment of it in God's due time compare Hag. 2. 3. The Word here rendred make hast is by the Seventy Interpreters rendred be confounded whom the Apostles follow Rom. 9. 33. and 1 Pet. 2. 6. either because they thought it most convenient in a matter where the difference was not considerable to follow that Translation which was most used and best understood by the generality of Iewish and Gentile Christians or because the same Word hath both these significations in the Eastern Languages as the most Learned and Worthy Dr. Pocock hath proved or because the one follows upon the other and precipitation or hast commonly exposeth Men to shame and confusion which also is implied in the following Verses wherein the dreadful Judgments of God are denounced against those who should
for relief but in vain O LORD I am oppressed x By my Disease which like a Serjeant hath seized upon me and is haling me to the Prison of the Grave ‖ Or ease me undertake for me y Stop the Execution and rescue me out of his hands 15. What shall I say z I want words sufficient to express my deep Sense of God's dealings with me He did foretel it by his Word and effect it by his Hand This Clause and Verse is Either 1. a Continuance of his Complaint hitherto described God hath passed this Sentence upon me and hath also put it in Execution and to Him I must submit my self Or 2. he hath both spoken unto me and himself have done it a Transition or entrance into the Thanksgiving which is undoubtedly contained in the following Verses So the Sence is God hath sent a gracious Message to me by his Prophet concerning the prolongation of my Life and he I doubt not will make good his Word therein And this Sence seems the more probable 1. Because here is mention of his years to come whereas in his sickness he expected not to live to the end of a day 2. Because the Chaldee Paraphrast and the Seventy and Syriack and Arabick Interpreters expound it so in their Versions 3. Because this suits best with the context and coherence of this Verse both with the former and with the following Verse For as he endeth the foregoing Verse with a Prayer to God for longer Life so in this Verse he relates God's gracious Answer to his Prayer And if this Verse be thus understood the next Verse hath a very convenient Connexion with this whereas it seems to be very abrupt and incoherent if the Thanksgiving begin there I shall go softly b I shall walk in the course of my Life Either 1. humbly with all humble thankfulness to God for conferring so great a Favour upon so unworthy a Person Or 2. easily and peaceably with leasure not like one affrighted or running away from his Enemy Or 3. by slow and gentle paces as Men commonly spin out their Days by degrees unto a just length which is not unfitly opposed to his former state and time of Sickness wherein his days were swifter than a weavers shuttle and than a post as Iob complained upon the same occasion Iob 7. 6. 9. 25. and were cut off like a weavers Web as he complained ver 12. all my years in the bitterness of my soul c Arising from the remembrance of that desperate Condition from which God had delivered me For great dangers though past are oft-times very terrible to those that seriously reflect upon them But the Words may be rendred upon or after as this particle is rendred Isa. 18. 4. the bitterness of my soul after the deliverance from this bitter and dangerous Disease Which may be compared with ver 17. where he saith For or after peace I had great bitterness as here he presageth and assureth himself of the contrary That he should have Peace after his great bitterness The Chaldee Paraphrast renders the Words Because of my deliverance from bitterness of Soul bitterness being put for deliverance from bitterness as five is put for lack of five as we render it Gen. 18. 28. and fat for want of fat Psal. 109. 24. and fruits for want of fruits Lam. 4. 9. And other such like Defects there are in the Hebrew which is a very concise Language 16 O Lord by these things d By vertue of thy gracious Word or Promise and powerful Work by thy Promises and thy performances of them mentioned in the foregoing Verse This place may be explained by comparing it with Deut. 8. 3. Man doth not live by bread but by every word that proceedeth out of the mouth of the Lord. The Sence is Not I onely but all Men do receive and recover and hold their Lives by thy Favour and the Word of thy Power And therefore it is not strange That one Word of God hath brought me back from the very jaws of Death men live and in all these things is the life of my spirit e And as it is with other Men so hath it been with me in a special manner for In these above all other things is the life of my Spirit or Soul i. e. either the comfort which is sometimes called Life of my Spirit or rather That Life which is in my Body from my Spirit or Soul united to it so ‖ Or hast recovered me and made me forer c. wilt thou recover me and make me to live f Or and or for thou hast recovered me c. to wit by these Things 17. Behold ‖ Or on my peace came great bitterness for peace I had great bitterness g My Health and Prosperity was quickly changed into bitter Sickness and Affliction Or as others render it My great bitterness was untâ—… peace was turned into Prosperity or became the occasion of my safety and further advantages For that drove me to my prayers and my prayers prevailed with God for a gracious Answer and the prolonging of my Life but †Heb abou hast loved my soul from the pit thou hast in love to my soul h In kindness to me the soul being oft put for the Man This is an emphatical Circumstance For sometimes God prolongs mens dayes in anger and in order to their greater misery delivered it from the pit of corruption for thou hast cast all my sins behind thy back i Thou hast forgiven those sins which brought this evil upon me and upon that account hast removed the punishment of them which sheweth that thou didst this in love to me The phrase is borrowed from the custome of men who when they would accurately see and observe any thing set it before their faces and when they desire and resolve not to look upon any thing turn their backs upon it or cast it behind them 18 For k In this and the following verse he declares Gods design in delivering him that he might praise him in his Church which if he had died he could not have done the †Heb. Hell * Psal. 115. 17. grave cannot praise thee e death cannot celebrate thee they that go down into the pit connot hope for thy truth m They cannot expect nor receive the accomplishment of thy promised goodness in the Land of the Living l The dead are not capable of glorifying thy Name among men upon Earth which I desire and determine to do See the like expressions Psal. 6. 5. and 30. 9. and 88 10. c. The Grave is put for the persons lodged in it by a Metonymy 19 The Living the living he shall praise thee n They are especially obliged to it and they onely have this priviledge as I do this day the father to the children shall make known thy truth o They shall not
name and in the name of Gods People put on strength d Cloath and adorn thy self with mighty works put forth thy strength O arm of the LORD awake as in the ancient days in the generations of old Art thou not it that hath cut e Heb. hewed with thy Sword Rahab f Egypt so called here and Psal. 87. 4. 89. 10. either from its Pride or strength or from the shape and figure of that Land and wounded the * Ps. 74. 13 14. Ezek. 29. 3. Ch. 27. 1. dragon g Pharaoh so called Psal. 74. 13. Ezek. 29. 3. 32. 2. 10 Art thou not it which hath * Ex. 14. 21. dried the sea h Art not thou the same God and as potent now as then thou wast the waters of the great deep that hath made the depths of the sea a way for the ransomed i For thy people whom thou didst redeem and bring out of Egypt to pass over 11 Therefore k Or So. Heb. And. This verse contains an answer to the Prophets Prayer It is true I did these great things and I will do the like again * Ch. 35. 10. the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be * Ps. 7. 16. upon their head l Like a Crown of Glory But for the accomplishment of this magnificent Promise we must needs look beyond their return from Babylon into their own Land when they met with many discouragements and troubles and calamities and extend it unto the coming of Christ by whom these great things were procured and actually conferred upon his People they shall obtain gladness and joy and sorrow and mourning shall flee away 12 I even I am he that comforteth you who art thou m How unreasonable and distrustful art thou O my Church how unlike to thy self how unsuitable in these despondencies unto thy own professions and obligations that thou shouldest be afraid * Ps. 118. 6. of a man that shall die and of the son of man which shall be made * Ch. 40. 6. 1 Pet. 1. 24. as grass n Of a weak Mortal and perishing Creature 13 And forgettest the LORD thy maker o And dost not consider the infinite power of that God who made thee and who will plead thy cause that hath * Job 9. 8. Ps. 104. 2. Ch. 40. 22 42. 5. 44. 24. stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he ‖ Or â—…ade himselâ—… 〈◊〉 were ready to destroy p As if it were in his power to destroy thee in a moment and where is the fury of the oppressour q What is become of the power rage of the Babylonians Is it not all gone Are not they broken and thou delivered He speaks of the thing as if it were already done because it should certainly and suddenly be done Where is it It is no where it is quite lost and gone as this Phrase is frequently used as Psal. 42. 3. Zech. 1. 5. 1 Cor. 15. 55. 14 The captive exile hasteneth that he may be loosed r God is not slack as you think but maketh haste to fulfil his promise and to rescue his captive and oppressed People from all their oppressions and miseries and that he should not die in the pit nor that his bread should fail 15 But I am the LORD thy God ‖ Or that â—…leth tâ—…e sea when the waves thereof roar that * Job 26. 12. Jâ—…r 31. 35. divideth the sea whose waves roared the LORD of hosts is his name 16 And I have put my words * Deu. 18. 18. Ch. 49. 2 3. in thy mouth s These great and glorious Promises which are in thy mouth are not the vain words of Man a weak and unconstant and unfaithful Creature but the words of the Almighty unchangeable and faithful God and therefore they shall be infallibly accomplished These words are manifestly spoken by God either 1. To Isaiah by whom these promises were delivered Or 2. To Christ of whom and to whom many things are said in this Prophecy as we have already seen and will further appear And such abrupt and sudden Apostrophe's to persons not mentioned in the foregoing words are not unusual in this Prophesie as hath been observed Or rather 3. To Israel to Gods Church and People to whom he speaks both in the foregoing and following verses For Gods Word is frequently said to be put into the mouths not only of the Prophets but of the People also as Isa. 59. 21. as also Deut. 30. 14. Ios. 1. 8. c. and have covered thee in the shadow of mine hand t Have protected thee by my Almighty power See the same Phrase Isa. 49. 2. that I may plant the heavens and * Ps. 11. 3. 60. 2. 75. 3. lay the foundations of the earth u I have given thee these Promises and this protection in all thy calamities to assure thee of my care and kindness to thee and that I will reform thee in a most glorious manner and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah which in Scripture Phrase is called a making of new Heavens and a new Earth Isa. 65. 17. 66. 22. 2 Pet. 3. 13. and elsewhere and say unto Zion Thou art my people x That I may own thee for my People in a more illustrious manner than ever I have done 17 * Ch. 52. 1. Awake y Either 1. Out of the sleep of security Or 2. Out of the sleep of death Heb. Roâ—…ze up thy self come out of that forlorn and disconsolate condition in which thou hast so long been This sense suits best with the following words awake stand up z Upon thy feet O thou who hast falln and been thrown down to the ground O Jerusalem which hast drunk at the hand of the LORD the cup of his fury a Which hast been sorely afflicted for so this Metaphor is used Psal. 75. 8. Ier. 25. 15 c. 49. 12. thou hast * Ps. 75. 8. drunken the dregs of the * Zâ—…ch 12. 2. cup of trembling b Which striketh him that drinketh it with a deadly horrour and ‖ Or sucked them out wrung them out c Drunk every drop of it See on Psal. 75. 8. 18 There is none to guide her among all the sons whom she hath brought forth neither is there any that taketh her by the hand of all the sons that she hath brought up d When thou wast drunk with this Cup and not able to go neither thy Princes nor Prophets nor Priests were able or willing to lead and support thee 19 * Ch. 47. 9. These two things e Either 1. Those who were now
4 Surely * Mat. 8. 1â—… he hath born our griefs and carried our sorrows m And whereas it may seem an unreasonable and incredible thing that so excellent and glorious so innocent and just a person should meet with this usage it must be known that his griefs and miseries were not laid upon him for his own sake but wholly and solely for the sake of sinful men in whose stead he stood and for whose sins he suffered as it here follows yet we did esteem him stricken smitten of God and afflicted n Yet our people the Jews were so far from giving him the Glory and Praise of such a prodigious condescension and compassion that they made a most perverse construction of it and so great was their prejudice against him that they believed that he was thus disgraced and punished and at last put to death by the just judgment of God for his Blasphemy and other manifold Wickednesses 5 But o But this was a most false and unrighteous Sentence he was ‖ Or tormented * Rom. 4. 25. 1 Cor. 15. 3. wounded p Which word comprehends all his pains and punishments and his Death among and above the rest for our transgressions q Not by them which is expressed by another particle not by the wickedness of the Jews but for or because of them as this particle commonly signifies for the guilt of their sins which he had voluntarily taken upon himself and for the Expiation of their sins which was hereby purchased and procured of God for Men. Which Interpretation is confirmed 1. By the opposition of this truth to the false opinion mentioned in the foregoing clause that he was smitten of God for the guilt of his own sins 2. By the following clause as we shall see 3. By the nature of the thing this being evident from Scriptures both of the old and new Testament that Christ was not to suffer for his own but for other mens sins See Dan. 9. 24 26. he was bruised for our iniquities the chastisement of our peace r Those punishments by which our Peace i. e. our reconciliation to God and Salvation or Happiness was to be purchased was upon him s Was laid upon him by Gods justice with his own consent and with his * 1 Pet. 2. 24. †Heb. bruise stripes we are healed t By his sufferings we are saved from our sins and from the dreadful effects thereof 6 All we t All mankind the Jews no less than the Gentiles like sheep u Which are simple and foolish Creatures and exceeding apt to straggle and lose themselves have gone a stray x From God and from the way of his Precepts in which he put our first Parents and in which he commanded us to walk we have turned every one to his own way y In general to the way and course of sin which may well be called a mans own way as sins are called mens own Lusts Jam. 1. 14. 2 Pet. 3. 3. and elsewhere because sin is natural to us inherent in us born with us and very dear to us and in particular to those several paths of divers Lusts which several men chuse and follow according to their differing Opinions Inclinations Occasions and Circumstances and the LORD †Heb. hath made the iniquities of us all to meet on him hath laid z Heb. hath made to meet as all the Rivers meet in the Sea on him the iniquity a Not properly for so he knew no sin 2 Cor. 5. 21. but the punishment of iniquity as that word is most frequently used as Gen. 4. 13. Lev. 20. 17 c. That which was due for all the sins of all his people whether Jews or Gentiles which must needs be so great and heavy a load that if he had not been God as well as Man he must have sunk under the burden of them This was actually verified in Christ. And both this and divers other passages here do as manifestly and fully point at Christ as if they were not a prophetical Representation of things to come but an historical Relation of them after they were done Nor do I see how they can be excused from a fearful wresting of the Scripture that expound these places of the Prophet Ieremiah or any other person but Christ. of us all 7 He was oppressed and he was afflicted b He was sorely punished for our sins But there is another Translation which seems to be more emphatical and more agreeable to the Hebrew Text It to wit our iniquity last mentioned or the punishment of all our sins was exacted or required as this word most properly and frequently signifies of which see my Latin Synopsis Gods Justice expected and required satisfaction from us for our sins which alas we could not make to him and he was afflicted or punished he bore the guilt and punishment of our sins in his Body upon the tree as is said 1 Pet. 2. 24. or as others render this last word and he answered i. e. became our surety or undertook to pay the debt and to suffer the Law in our stead and for our sake yet * Mat. 26. 63. 27. 12 14. Mar. 14. 61. 15. 5. Act. 8. 32. he opened not his mouth c He neither murmured against God for causing him to suffer for other mens sins nor reviled men for punishing him without cause nor used Apologies or endeavours to save his own Life but willingly and patiently accepted of the punishment of our Iniquity he is brought as a lamb to the slaughter and as a sheep before her shearers is dumb d Bears the loss of its fleece or Life without any such clamour or resistance as other Creatures use in such cases so he openeth not his mouth 8 ‖ Or he was taken away by distress and judgment but c. He was taken from prison and from judgment e and who shall declare f Who can declare it The future being taken potentially as it is frequently no words can sufficiently express it his generation g Either 1. His Age or the continuance of his Life So the sense is That he shall not only be delivered from death and all his punishments but also shall be restored to an inexpressible or endless Life and to an everlasting Kingdom Thus great Interpreters understand it with whom I cannot comply because I do not find this Hebrew word to be ever used in Scripture of the continuance of one mans Life Or rather 2. His Posterity and so this word is unquestionably used Gen. 15. 16. Exod. 20. 5. Deut. 23. 2 3 8. and in many other places And so the sense of the place is this That Christs death shall not be unfruitful and that when he is raised from the dead he shall have a spiritual seed as is promised v. 10. a numberless multitude of those who shall believe in
him and be regenerated and adopted by him into the number of his Children and of the Children of God Ioh. 1. 12. Heb. 2. 10 13 14. for he was cut off h To wit by a violent death And this may be added as a reason both of his exaltation and of the blessing of a numerous posterity conferred upon him because he was willing to be cut off for the transgression of his People and as it followeth v. 10. made his soul an offering for sin Christs death being elsewhere declared to be the only way and necessary means of obtaining both these ends Luk. 24. 26 46. Ioh 12. 24 32 33. Philip. 2. 8 9. But these words may be rendred although he was cut off to fignifie that his death should not hinder these glorious effects out of the land of the living for the transgression of my people †Heb. was the stroke upon him was he stricken i This is repeated again as it was fit it should be to prevent mens mistakes about and stumbling at the death of Christ and to assure them that Christ did not die for his own sins but only for the sins and salvation of his People â—… These words are understood either 1. Of Christs Humiliation or Suffering and then the words are to be thus rendred He was taken away to wit out of this Life as this word is used Psal. 31. 13. Prov. 1. 19. and elsewhere he was put to death by distress or violence or tyranny as this word is used with this Preposition before it Psal. 107. 39. and judgment by oppression and violence under a form and pretence of Justice Or rather 2. Of Christs Exaltation because of the following clause which is not unseasonably mentioned in the midst of his Sufferings to take off the scandal which might have arisen from Christs Sufferings if there had not been a prospect and assurance of his victoriousness over them and his Glory after them and so the words may be rendered He was taken up or taken away freed or delivered from prison i. e. from the Grave which being called an house Job 30. 23. and a pit in which men are shut up Psal. 69. 15. may fitly be called a prison or from distress or affliction or oppression from the power and malice of his Enemies and from the torments of his own Soul arising from the sense of Mens sins and Gods displeasure and from judgment i. e. from all the sufferings and punishments inflicted upon him either by the unrighteous judgment of men or by the just judgment of God punishing him for those sins which he had voluntarily taken upon himself or which is the same thing from the sentence of Condemnation and all the effects of it for in this sense judgment is very commonly taken both in Scripture and other Authors 9 And he made his grave with the wicked k And although he did not die for his own but only for his Peoples sins yet he was willing to die like a malefactor or like a sinner as all other men are and to be put into the grave as they used to be which was a farther degree of his Humiliation He saith he made his Grave because this was Christs own act and he willingly yielded up himself to death and burial And that which follows with the wicked doth not note the sameness of place as if he should be buried in the same Grave with other malefactors but the sameness of condition as when David prayeth Psal. 26. 9. Gather not my soul to wit by death with sinners he doth not mean it of the same Grave but of the same state of the dead and with the rich l This passage is thought by many to signifie that Christ should be buried in the Sepulchre of Ioseph who is said to be both rich Mat. 27. 57. and honourable Mark 15. 43. which they conceive to be intimated as a token of Favour and Honour shewed to him Which to me seems not probable partly because this disagrees with the former clause which confefsedly speaks of the dishonour which was done to him and partly because the burial of Christ whatsoever Circumstances it was attended with is ever mentioned in Scripture as a part of his Humiliation Act. 2. 24. 27. And it seems more reasonable and more agreeable to the usage of Holy Scripture that this clause should design the same thing with the former and that by rich he means the same persons whom he now called wicked not as if all rich men were or must needs be wicked but because for the most part they are so upon which ground riches and rich men do commonly pass under an ill name in Scripture of which see Psal. 37. 16. 49. 6. Luk. 6. 24. 18. 24. Iam. 1. 11. 5. 1. in his †Heb. deaths death m Heb. in or at or after as this particle is frequently taken as hath been already noted his deaths for Christs death might well be called deaths in the plural number because he underwent many kinds of death and many deadly dangers and pains which are frequently called by the name of death in Scripture of which instances have been formerly given and he might say with no less truth than Paul did 1 Cor. 15. 31. I die daily and 2 Cor. 11. 23. I was in deaths oft because he had done no violence neither was any * 1 Pet. 2. 22 1 Ioh. 3. 5. deceit in his mouth n This some suppose to be added as a reason of the last branch of the foregoing clause why God so over-ruled matters by his providence that Christ should not be buried in the same Grave or in the same ignominious manner as malefactors were but in a more honourable manner in Iosephs own Tomb. But the last part of the foregoing clause cannot without violence be pulled asunder from the former wherewith it is so closely joined not only by a Conjunction copulative and but also by being under the government of the same Verb And therefore this latter clause of the verse if thus rendred must be added as the reason of what is said to be done in the former And so the sense of the place may be thus conceived This was all the reward of the unspotted Innocency of all his words and actions to be thus ignominiously used But these words may well be and are otherwise reâ—…dred both by Jewish and Christian Interpreters either thus although he had done c. or rather thus not for as these two same particles placed in the very same order are rendred by our Translator and others Iob 16. 17. any violence or injury or iniquity which he had done nor for any deceit which was in his mouth not for his own sins but as hath been said before for his Peoples â—…ins In which Translation there is nothing supplied but what is most frequent in Scripture use 10 Yet it pleased the LORD to bruise him o But although
he was perfectly innocent it pleased God for other just and wise Reasons to punish him he hath put him to grief p God was the principal cause of all his sorrows and sufferings although mens sins were the deserving cause ‖ Or when his soul shall make an offering †If thou shalt make his soul sin 2 Cor. 5. 21. 1 Pet. 2. 24. when thou shalt make his soul an offering for sin q When thou O God shalt make or have made thy Son a Sacrifice by giving him up to death for the attonement of mens sins His Soul is here put for his Life or for himself or his whole humane nature which was sacrificed his Soul being tormented with the sense of Gods Wrath and his Body crucified and Soul and Body separated by Death Or the words may be rendred When his soul shall make or have made itself an offering for sin whereby it may be implied that he did not lay down his Life by force but willingly he shall see his seed r His death shall be glorious to himself and highly beneficial to others for he shall have a numerous issue of Believers reconciled to God and saved by his death he shall prolong his days s He shall be raised to immortal Life and shall live and reign with God for ever he shall die no more Rom. 6. 9. and of his Kingdom there shall be no end Luk. 1. 33. and the pleasure of the LORD shall prosper in his hand t Gods gracious decree for the redemption and Salvation of Mankind shall be effectually carried on by his Ministry and Mediation 11 He shall see u He shall receive or enjoy as this word commonly signifies of the travel of his soul x The comfortable and blessed fruit of all his hard labours and grievous sufferings and shall be satisfied y He shall esteem his own and his Fathers Glory and the Salvation of his People an abundant recompence for all his Sufferings by his knowledg z Either 1. Actively by that knowledg of Gods Will and of the way of Salvation which is in him in its highest perfection and which by him is revealed unto men and by his Spirit is imprinted in the Minds and Hearts of his People so as to produce Faith and Obedience in them Or 2. Passively by the knowledg of him as my fear and thy fear are put for the fear of me and of thee Psal. 5. 7. Ier. 32. 40. Knowledg being here as it is most frequently in Scripture taken practically for that kind of Knowledge which worketh Faith and Love and Obedience to him So the sense is the same in both cases shall * Ch. 42. 1. 49. 3. my righteous servant a Which title is here given to Christ partly to vindicate him from those false imputations of wickedness which were fastened upon him by his Adversaries and which found the more belief because of his most grievous and unexampled Sufferings both from God and Men and partly to shew his fitness for this great work of justifying sinners because he was exactly holy and harmless and undefiled Heb. 7. 26. and fulfilled all righteousness according to his duty Mat. 3. 15. and therefore his person and performance must needs be acceptable to God and effectual for the justification of his People which was the great design of his coming into the World justifie b Acquit them from the guilt of their sins and all the dreadful consequences thereof For Iustification is here opposed to condemnation as appears from the following clause and from many other passages in this Chapter and as it is used in all places of Scripture one or two at most excepted where it is mentioned And Christ is said to justifie sinners meritoriously because he purchaseth and procureth it for us as God the Father is commonly said to do it authoritatively because he accepted the price paid by Christ for it and the pronunciation of the sentence of Absolution is referred to him in the Gospel Dispensation many c Which word is seasonably added partly by way of Restriction to shew that Christ will not justifie all but only such as believe in him and obey him and partly by way of Amplification to declare that this blessed priviledge shall not now be as hitherto it had in a manner been confined to Iudoea and the Jews but shall be conferred upon an innumerable company of all the Nations of the World for he shall bear their iniquities d For he shall satisfie the Justice and Law of God for them by bearing the punishments due to their sins and therefore by the principles of Reason and Justice they must be justified or acquitted otherwise the same debt should be twice required and paid 12 Therefore will I e God the Father the spectator and Judge of the Action or Combat divide him f Give him his share Or impart or give to him for this word is oft used without respect to any distribution or division as Deut. 4. 19. 29. 26. and elsewhere a portion g Which is very commodiously supplied out of the next clause where a word which answers to it the spoil is expressed with the great h Or among the great such as the great and mighty Potentates of the World use to have after a sharp Combat and a glorious Victory Though he be a very mean and obscure person as to his extraction and outward condition in the World yet he shall attain to as great a pitch of the Glory as the greatest Monarchs enjoy and he shall divide the spoil with the strong i The same thing is repeated in other words after the manner of prophetical Writers The sense of both clauses is That God will give him and he shall receive great and happy success in his glorious undertaking he shall conquer all his Enemies and lead Captivity Captive as is said Eph. 4. 8. and set up his universal and everlasting Kingdom in the World because he hath poured out his soul unto death k Because he willingly laid down his Life in Obedience to Gods Command Ioh. 10. 17 18. and in order to the Redemption of Mankind Death is here called a pouring out of the Soul or Life either because the Soul or Life which in living men is contained in the body is turned out of the Body by Death or to signifie the manner of Christs Death that it should be with the shedding of his Blood in which the Life of Man consists Levit. 17. 11 14. and he * Mar. 15. 28. Luk. 22. 37. was numbred with the transgressors l He was willing for Gods Glory and for Mans Good to be reproached and punished like a Malefactor in the same manner and place and betwixt two of them as is noted with reference to this place Mark 15. 27 28. and he bare the sin of many m Which was said v. 11.
and 14. 13. is not yet full l All mens sins are kept by God as in a book of remembrance not one of them is lost and as God exactly observes the number and measure of mens sins so he determines within himself how far and how long he will bear with sinful Men or Nations and what shall be the period of his patience and when that comes their measure is full and their destruction infallibly comes See Ier. 51. 13. Mat. 23. 32. 1 Thess. 2. 16. 17. And it came to pass that when the Sun went down and it was dark behold a smoaking furnace and a †Heb. a lamp of fire burning lamp m By which symbol God designed to represent either 1. The future state of Abram's seed the smoaking furnace signifying Israel's misery in the iron furnace of Egypt as it is called Ier. 11. 4. and the burning Lamp noting their deliverance or light shining out of darkness Or 2. His own presence for God is called a consuming fire Heb. 12. last and both smoak and fire are elsewhere mentioned as the signs and means of God's appearance See Exod. 3. 2. and 19. 9 16 18. and 20. 18. And this sense seems to be favoured by the following words it being the custom of persons entring into covenant to pass between such pieces as hath been said and because God hath no body which could visibly do so therefore he doth it in this type or shadow that passed between those pieces 18. In that same day the LORD †Heb. cut * Cap. 24. 7. made a covenant with Abram saying * Chap. 12. 7. and 13. 15. and 26. 4. Exo. 23. 31. Numb 34. 3. Deut. 1. 7. and 11. 24. and 34. 4. Josh. 1. 4. 2 Chro. 9. 26. Neh. 9. 8. Isa. 27. 12. Unto thy seed have I given n i. e. Decreed and promised in due time to give which makes it as sure as if it were actually given to them Or I will give words of the past time being oft put for the future especially in Prophecies this Land from the river of Egypt o Not Nilus which elsewhere is so called but a less River as is sufficiently implyed because this is opposed to the great River here following but a River called Sihor which divides Egypt from Canaan See Numb 34. 5. Ios. 13. 3. 1 Chron. 13. 5. unto the great river the river Euphrates p The accomplishment hereof see 2 Sam. 8. 3. 1 King 4. 21. and 9. 21. 19. The Kenites q Supposed the same with the Midianites by comparing Exod. 3. 1. with Iudg. 1. 16. See also Numb 24. 21. 1 Sam. 15. 6. and the Kenizzites r Thought to be the Idumaeans who sprung from Kenaz of Esau's race But this seems not to agree with Deut. 2. 5. where God expresly saith to the Israelites concerning the Idumaeans I will give you none of their land c. and the Kadmonites s i. e. The Eastern people as the word signifies elsewhere called the Hivites Ios. 9. 1. who lived near the Mount Hermon Ios. 11. 3. which was in the East part of Canaan See Psal. 89. 12. 20. And the Hittites and the Perizzites and the Rephaims 21. And the Amorites and the Canaanites and the Girgashites and the Jebusites CHAP. XVI 1. NOW Sarai Abrams wife bare him no children and she had an handmaid an Egyptian whose name was * Gal. 4. 24. Hagar 2. And Sarai said unto Abram Behold now the LORD hath restrained me from bearing I pray thee go in unto my maid it may be that I may †Heb. be builded by her obtain children by her a She reckons the children of her bond-woman as Hagar was Gal. 4. 22. would be accounted her children See Gen. 30. 3. Exod. 21. 4. 2 Sam. 21. 8. Esth. 2. 7. and Abram hearkned to the voice of Sarai b Supposing that God would accomplish his promise of a seed to come out of his loyns by this way and knowing that Sarai was not yet mentioned in the promise as the person by whom he should have that seed and not consulting with God which he should have done 3. And Sarai Abrams wife took Hagar her maid the Egyptian after Abram had dwelt ten years in the land of Canaan and gave her to her husband Abram to be his wife c i. e. His Concubine or secundary Wife Polygamy though it was forbidden by God's first institution Gen. 2. 24. compared with Mat. 19. 5. and brought into the World by wicked Lamech yet it was sometimes practised by the Patriarchs either by God's permission who could rightly dispence with his own laws when and where he pleased or by their mistake about the lawfulness of it As for the present case it is most evident this action was not the effect of an inordinate lust but of an earnest desire of having children and especially of obtaining the blessed and promised seed 4. And he went in unto Hagar and she conceived and when she saw that she had conceived her mistress was despised in her eyes d For barrenness in it self was a reproach and especially to Sarai who seemed to be a person rejected by God as one whom he would not honour with being the mother of that seed and Hagar being suddenly made Sarai's partner in the priviledge of Abram's bed and superior to her in respect of that great blessing of child-bearing it is no wonder if she grew insolent upon it especially being advanced so highly from so low a condition 5. And Sarai said unto Abram My wrong be upon thee e i. e. The injury done to me by Hagar who thus wickedly requites my kindness to her be upon thee i. e. is to be imputed to thee thou art the cause of it because thou dost not maintain my reputation and repress her arrogancy I have given my maid into thy bosom and when she saw that she had conceived I was despised in her eyes the LORD judge between me and thee f i. e. give forth a righteous sentence between us and deal with each of us according to our guilt or innocency in this matter Compare 1 Sam. 24. 13 16. 6. But Abram said unto Sarai Behold thy maid is in thine hand g i. e. Subject to thy Power and Authority as the phrase is taken Gen. 24. 10. and 39. 4 6. 8. Num. 31. 49. For though she be my Concubine yet she is thy inferiour and therefore if she exalt her self above her measure I give thee power to exercise thy Authority over her But whether this was not one of Abram's infirmities to give up his second wife into the hands of the first may well be questioned do to her †Heb. that which is good in thine eyes as it pleaseth thee h Use whatsoever power God hath given thee over her for we must not think that Abram gave her power of Life and Death over her especially now
when she was with child Therefore here as often elsewhere the general words must be limited from the nature of the thing and from other texts of Scripture which forbid cruelty even to our servants 2. Either by imposing labours upon her above her strength or by grievous stripes which she could not bear And when Sarai †Heb. afflicted her dealt hardly with her i she fled from her face k Contrary to God's Command Eccles. 10. 4. and to the laws of justice because both her person and the fruit of her body were not her own but Abram's right and possession 7. And the Angel of the LORD l The Son of God who oft appeared in man's shape before he took man's nature who is called an Angel or Messenger because he was the Angel of the Covenant Mal. 3. 1. and was sent upon divers messages to men in the Old Testament and at last was to be sent in the flesh as God's great Embassadour or Messenger of peace and reconciliation found her by a fountain of water in the wilderness by the fountain in the way to Shur m A place near Egypt Gen. 25. 18. 1 Sam. 15. 7. being her native Countrey Exod. 15. 22. 8. And he said Hagar Sarai's maid n By which Title he admonisheth her that though she was Abram's wife yet she was Sarai's maid to whom she owed subjection and service from which she could not lawfully withdraw her self whence camest thou And whither wilt thou go o Consider with thy self what thou art doing what a sad exchange thou art making Thou forsakest not only an excellent Master and Husband but also me and my worship which thou wilst not find in any other Family and so castest thy self out of the true Church and art running headlong into a place of all Idolatry and impiety to thy utter undoing and this meerly through pride and impatience and she said I flee from the face of my mistress Sarai 9. And the Angel of the LORD said unto her Return to thy mistress and submit thy self under her hands 10. And the Angel of the LORD said unto her I will multiply thy seed exceedingly that it shall not be numbred for multitude 11. And the Angel of the LORD said unto her Behold thou art with child and shalt bear a son and shalt call his name ‖ That is God shall hear Ishmael because the LORD hath heard thy affliction * Hath heard thy cry in thy affliction 12. And he will be a wild man p Heb. A wild ass-man i. e. a man like a wild ass fierce and untamed and unsetled in his habitation or as that creature is Iob 39. 5 8. Ier. 2. 24. Hos. 8. 9. living in desarts and mountains warlike and violent exercising himself continually in hunting beasts and oppressing men See Gen. 21. 20. his hand will be against every man and every man's hand against him q He will provoke and injure all that converse with him and thereby will multiply his enemies which is to be understood not only of him but also of his posterity * Chap. 25. 18. and he shall dwell in the presence of all his brethren r In the borders of the other sons and kindred of Abram and Isaac who though they shall be vexed and annoyed with his neighbourhood yet shall not be able to make him quit his habitation See Gen. 25. 18. 13. And she called the name of the LORD that spake unto her †Heb. Elroi thou art a God that seest me Thou God seest me s Thou hast been pleased to take notice and care of me and graciously to manifest thy self unto me for she said Have I also here looked after him that seeth me t i. e. After that God whose eye is upon me for good So she chides her self for her neglect of God and of his providence and that not only in her master's house but even here in the Wilderness where her desolate and miserable condition should have made her look after and call upon God for help Or rather these are words of admiration q. d. Have I also here i. e. in this desolate wilderness looked after him that seeth me i. e. seen the face of my gracious God That God should appear to me in my masters house where he used to manifest himself was not strange but that I should have such a favour here that God should not only look upon me but admit me to look upon him and vivisibly appear to me after I had run away from him and from my godly master this was more than I could hope or expect Others thus Have I here seen after him that sees me i. e. after the vision of him that hath appeared to me i. e. Do I yet see and live after I have seen God She wonders at it because it was then the common Opinion that an appearance of God to any person was a fore-runner of Death See Gen. 32. 30. Exod. 33. 20. Iud. 6. 22. and 13. 22. And seeing is here put for living one function of life for life it self as Exod. 24. 11. Eccles. 11. 7 8. But the word seeing put by its self as here it is is neither in those places nor elsewhere used for living And had that been her meaning she would have expressed it plainly as they do in the places alleadged and not have used so dark and dubious a metaphor nor would have said after him that sees me but rather after I have seen him 14. Wherefore the well was called * Chap. 24. 62 ‖ That is the well of him that liveth and seeth me Beer-lahai-roi u This name may have respect either 1. To God The well of him that liveth i. e. of the true and living God and seeth me i. e. taketh care of me Or 2. To Hagar The well of her that liveth i. e. who though she gave up her self for dead and lost yet now is likely to live both in her person and in her posterity and seeth or did see namely God present with her behold it is between Cadesh and Bered 15. And Hagar bare Abram a Son ‖ To wit after her return and submission to her Mistress which is evident from the following History and Abram called his sons name which Hagar bare Ishmael 16. And Abram was fourscore and six years old when Hagar bare Ishmael to Abram CHAP. XVII 1. AND when Abram was ninety years old and nine the LORD appeared to Abram and said unto him I am the ‖ Or All-sufficient Almighty God a Who can do all that I have promised or shall promise to thee and whatsoever pleaseth me and therefore do thou firmly believe all my words * Chap. 5. 22. walk before me b As becomes one in the presence of thy Lord and Judge and Rewarder being careful to please and obey me in all things and depending upon me for thy well-doing and well-being See