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
supposed to be such by reason of that severe Law against these practices in Israelitish women Deut. 23. 17. or are justly reputed Heathens as being degenerate Israelites which are oft called Strangers as hath been noted in the book of the Psalms and partly because conversation with such Persons is forbidden to men as those Israelites which were not Levites are called Strangers Numb 1. 51. in respect of the Holy things which they were prohibited to touch and forbidden Fire is called strange fire Num. 3. 4. * Ch. 5. 3. 6. 24 7. 5. even from the stranger which flattereth with her words d Which useth all arts and ways to allure men to unchast actions one kind being put for all the rest 17. Which forsaketh * Jer. 3. 4. the guide of her youth e To wit her Husband whom she took to be her guide and governour and that in her youth which circumstance is added to aggravate her sin and shame because love is commonly most sincere and servent between an Husband and Wife of youth as they are for that reason emphatically called Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. Mal. 2. 14 15. and forgetteth f i. e. Violateth or breaketh as that word is commonly used in a practical sense the covenant of her God g The marriage Covenant so called partly because God is the Author and Institutor of that society and mutual Obligation and partly because God is called to be the witness and judge of that solemn Promise and Covenant and the avenger of the transgression of it 18. For her house inclineth unto death h Conversation with her which was most free and usual in her own House is the ready and certain way to Death which it brings many ways by wasting a Mans Vital spirits and shortning his life by exposing him to many and dangerous Diseases which Physicians have declared and proved to be the effects of inordinate lust as also to the fury of jealous Husbands or Friends and sometimes to the Sword of Civil Justice and undoubtedly without repentance to God's wrath and the second Death This is here mentioned as one great priviledge and blessed fruit of Wisdom and her paths unto the dead i Or as the Chaldee and some others render it unto the Giants to wit those rebellious Giants Gen. 6. 4. or as others unto the damned or unto Hâ—…ll See for this word Iob 7. 9. Psal. 88. 11. Prov. 9. 18. 21. 16. 19. None k Few or none An hyperbolical expression used Isa. 64. 7. that go unto her l That go to her House or that lie with her as this Phrase is used Gen. 16. 4. 30. 4. Ios. 2. 3. return again m From her and from this wickedness unto God Adulterers and Whoremongers are very rarely brought to repentance but are generally hardned by the power and deceitfulness of that Lust and by God's just judgment peculiarly inflicted upon such Persons Heb. 13. 4. He alludes to the nature of corporal death from which no man can without a Miracle return to this life neither take they hold of the paths of life n Of those courses which lead to true and eternal Life 20. That thou mayest o This depends upon v. 11 and is mentioned as another happy fruit of Wisdom the former being declared from v. 12. to this Verse walk in the way of good men p Follow the counsels and examples of the godly Whereby he intimates that it is not sufficient to abstain from evil company and practices but that we must choose the conversation of good men and keep the path of the righteous 21. * Psal. 37. 29. For the upright shall dwell in the land q Shall have a peaceable and comfortable abode in the Land oâ—… Canaan which also is a type of their everlasting felicity See Psal. 37. 3 9 18 29. and the perfect shall remain in it 22. * Job 18. 17. Psal. 104. 35. But the wicked shall be cut off from the earth and the transgressors shall be ‖ Or pluckt up rooted out of it CHAP. III. 1. MY son forget not my law a My doctrine or counsel or the Law of God which might be called his Law as the Gospel is called Paul's Gospel 2 Tim. 2. 8. because delivered by them * Deut. 8 â—… 30. 16 20. but let thine heart keep my commandments b By diligent meditation and hearty affection 2. For * Chap. 4. 10 22. length of days and †Heb. years of life long life and peace shall they add to thee c God will add these Blessings which he hath promised to the obedient Deut. 8. 18. 30. 20. 1 Tim. 4. 8. 3. Let not mercy and truth d Either 1. God's Mercy and Truth So it is a promise God's Mercy and Truth shall not forsake thee Or rather 2. That Mercy and Truth which is Man's duty So it is a Precept which seems most probable both from the form of the Hebrew Phrase and from the following words of this Verse which are plainly preceptive and from the promise annex'd to the performance of this Precept in the next Verse Mercy and Truth are frequently joyned together as they are in God as Psal. 25. 10. 57. 3. c. or in men as Prov. 16. 6. 20. 28. Hos. 4. 1. and here Mercy notes all that benignity clemency charity and readiness to do good freely to others Truth or Faithfulness respects all those duties which we owe to God or Man to which we have special Obligation from the Rules of Justice forsake thee * Exod. 13. 9. Deut. 6. 8. Ch. 6. 21. 7. 3. bind them about thy neck e Like a Chain wherewith Persons adorn their Necks as it is expressed Chap. 1. 9. which is fastned there and not easily lost which also is continually in ones view write them upon the table of thme heart f Either 1. upon those Tablets which the Iews are said to have worn upon their Breasts which are always in sight So he alludes to Deut. 6. 8. Or 2. in thy mind and heart in which all God's commands are to be received and engraven as is oft required in this Book and every where So the Table of the Heart seems to be opposed to the Tables of Stone in which God's Law was written as it is Ier. 31. 33. 2 Cor. 3. 3. 4. * Psal. 111. 10. So shalt thou find favour g i. e. Obtain acceptance or be gracious and amiable to them and ‖ Or good success good understanding h Whereby to know thy duty and to discern between good and evil The serious practice of Religion 〈◊〉 an excellent mean to get a solid understanding of it as on the contrary a vitious life doth exceedingly debase and darken the mind and keep men from the knowledge of Truth which not onely Scripture but even Heathen
over them before they are aware of it and they enjoy their present comforts without perplexing themselves about former or future events of his life because God answereth him s Answereth either 1. his labours with success as Money is said to answer all things Eccles. 10. 19. because it is equivalent to all and able to purchase all things Or 2. his desires in the joy of his heart t In giving him that solid joy and comfort of his labours which his Heart expected and desired CHAP. VI. 1 THere is an evil which I have seen under the sun and it is common among men 2 A man to whom God hath given riches and wealth a All sorts of Riches as Gold and Silver Cattle and Lands c. and honour * Job 21. 10. Ps. 17. 14. 73. 7. so that he wanteth nothing for his soul of all that he desireth b Which he doth or can reasonably desire yet God giveth him not power to eat c Either because they are suddenly taken away from him by the Hand and Curse of God and given to others or because God gives him up to a base and covetous mind which is both a sâ—…n and a plague thereof d i. e. Any considerable part of it whereas the Stranger eateth not thereof but it i. e. all of it devoureth it all in an instant but a stranger eateth it this is vanity and it is an evil disease 3 If a man beget an hundred Children e i. e. Very many Children to whom he intends to leave his Estate and live many years f Which is the chief thing that he desires and which giveth him opportunity of increasing his Estate vastly so that the days g He saith days because the Years of mens life are but few of his years be many and his soul be not filled with good h Hath not a contented mind and comfortable enjoyment of his Estate whilst he lives and * Isa. 14. 19 20. Jer. 22. 19. also that he have no burial i And if after his Death he hath either none or a mean and dishonourable Burial because his â—…ordid and covetous carriage made him hateful and contemptible to all Persons his Children and Heirs not excepted and he was by all sorts of men thought unworthy of any testimonies of Honour either in his Life or after his Death Thus he describes a Man who lives miserably and dies ignominiously I say that an * Job 3. 16. Ps. 58. 8. untimely birth k Which as it never enjoyed the comforts so it never felt the calamities of this life which are far more considerable than its comforts at least to a Man that denied himself the comforts and plunged himself into the toils and vexations of this life is better than he 4 For l Or rather Although as this Particle is frequently rendred For â—…is Verse seems to contain not so much a reason of what he lasâ—… that an untimely Birth is better than he as an answer to an excepâ—… which might be made against it Although all that is here said be true of the Abortive yet it is better than he he m Either 1. the covetous Man Or rather 2. the Abortive of whom alone and not of the former that passage is true He hath not seen the Sun v. 5 cometh in n Into the World this word being oft put for a Man's being Born as Iob 1. 21. Eccles. 5. 15. with vanity o Or in vain to no purpose without any comfort or benefit by it which also is in a great measure the case of the covetous wretch and departeth in darkness p Dieth obscurely without any Observation or regard of men and his name shall be covered with darkness q Shall be speedily and utterly forgotten whereas the Name of such wicked men shall rot and be remembred to their shame 5 Moreover he hath not seen the sun r He never beheld the light and therefore it is not grievous to him to want it whereas the covetous Man saw that light was very pleasant and therefore the loss of it was irksom to him nor known any thing s Hath had no knowledge sense or experience of any thing whether good or evil this hath more rest t Because he is perfectly free from all those incumbrances and vexations to which the covetous Man is long exposed than the other 6 Yea though he live a thousand years twice told u Wherein he seems to have a priviledge above an untimely Birth yet hath he seen no good x He hath enjoyed little or no comfort in it and therefore long life is rather a curse and mischief than a blessing or advantage to him do not all y Whether Born out of and before their time or in due time whether their lives be long or short go to one place z To the Grave And so after a little time all are alike as to this life of which he here speaks and as to the other life his condition is infinitely worse than that of an untimely birth 7 * Pro. 16. 26. All the labour of man is for his mouth a For Meat to put into his Mouth that he may get food and a Bread is oft put for all food so food is put for all necessary Provisions for this life as Prov. 30. 8. and elsewhere whereof this is the chief for which a Man will sell his House and Lands yea the very Garments upon his back and yet the †Heb. Soul appetite is not filled b Although all that a Man can get by his labours is but necessary fâ—…od which the meanest sort of men commonly enjoy as is observed in the next Verse yet such is the vanity of this World and the folly of Mankind that men are insatiable in their desires and restless in their endeavours after more and more and never say they have enough 8 For what hath the wise more than the fool c To wit in these matters Both are equally subject to the same calamities and partakers of the same comforts of this Life what hath the poor that knoweth to walk before the living d To wit before the poor that doth not know this Which words are easily understood by comparing this clause with the former And such defects are usual both in Scripture and other Authors as hath been formerly noted by a Figure which the Learned call Anantapodoton And by this Phrase that knoweth c. he means such a poor Man who is ingenious and industrious who is fit for service and business and knows how to carry himself towards rich men so as to deserve and gain their favour and to procure a livelihood 9 Better is the sight of the eyes e i. e. The comfortable enjoyment of what a man hath for seeing is oft put for enjoying as Psal. 34. 12. Eccles. 2. 1. 3. 13. c.
the Husband and in the Wife onely by his consent or permission as is evident from Gen. 5. 29. 35. 18. Luke 1. 60 63. and many other places of Scripture is wholly appropriated to her his name Immanuel l Which signifies God with us God dwelling among us in our Nature Ioh. 1. 14. God and Man meeting in one Person and being a Mediator between God and Men. For the design of these Words is not so much to relate the Name by which Christ should commonly be called as to describe his Nature and Office As we read that his name shall be called Wonderful Counsellor c. Isa. 9. 6. and that this is said to be his the Messiah's name whereby he shall be called The Lord our righteousness Ier. 23. 6. although he be never called by these Names in any other place of the Old or New Testament but the meaning of these Places is He shall be Wonderful and our Counsellor c. and our Righteousness for to be called is oft put for to be as Isa. 1. 26. 4. 3. c. 15 Butter and honey m The common Food of Children in that Country where they were in great abundance and of the best sort shall he n The Virgins Son last mentioned who though he be God blessed for ever yet shall become Man and to shew the truth of his Humanity shall not onely be conceived and brought forth but also shall be nouâ—…ished and brought up by the same means and steps as other children which is justly mentioned here as a stupendious and miraculous Work of God eat that he may know o That by this Food he may grow up and so may know c. Or until he know as it is rendred by divers Learned Men and among others by the Chaldee Interpreter who best knew the use of this Particle among the Hebrews to refuse the evil and chuse the good p To discern between things morally good and evil which Children are capable of doing in some measure when they are five or six years old Compare Deut. 1. 39. where young Children are described by this Character that they had no knowledge between good and evil 16 * See Ch. 8. 4. For q Or Yea for so this Particle is used by way of amplification or addition Isa. 32. 13. Ier. 14. 5 18. So the sence is Not onely this Land of thine shall be preserved until the Virgins Son be born but thine Enemies Land shall be sorely scourged and these two Kings destroyed within a very little time before the child r Heb. this child not the Virgins Son but the Prophets Child Shear-jashub whom in all probability the Prophet to prevent mistakes pointed at and who was brought hither by God's special command v. 3. and that for this very use for otherwise his Presence was wholly insignificant shall know to refuse the evil and chuse the good the land s The Lands to wit of Syria and Israel as is evident from the next Words It is an Euallage of the Singular for the Plural that thou abhorrest t For its cruel Designs and Practices against Or which vexeth or molesâ—…eth thee as this Word is used Exod. 1. 12. Numb 22. 3. c. shall be forsaken of both her Kings u So far shall Pekah and Rezin be from conquering thy Land that they shall lose their own Lands and their Lives too which they did within two years after this time being both slain by the King of Assyria 2 Kings 15. 29 30. 16. 9. 17 The LORD shall bring x But although God will deliver you at this time for his own Names sake yet he will remember and requite all your present and following Wickedness and hath a dreadful Judgment in store for you upon thee y For part of this Assyrian Storm fell in Ahaz his Reign 2 Chron. 28. 20. c. and upon thy people and upon thy fathers house z Upon thy Sons and Successours the Kings of Iudah the Accomplishment whereof is recorded in their History days a To wit evil days by a Synechdcche or Calamities for days are oft put for the Events which happen in them and especially for Judgments or Tribulations as Iob. 18. 20. Psal. 137. 7. Isa. 9. 4. Obad. v. 12. that have not come from the day that * 1 Kings 12. 16. Ephraim departed from Judah b When Ten Tribes revolted from thy Fathers House and set up another opposite Kingdom even the king of Assyria c Who may well be called their Plague or Calamity as he is called the rod of God's anger Isa. 10. 5. Or with as this Hebrew Particle oft signifies the king c. or by the king c. And king is here put for kings as Dan. 2. 37. 8. 21. 18 And it shall come to pass in that day d Known to God and appointed by him for the execution of these Judgments that the LORD shall hiss e See on Isa. 5. 26. for the flie f The Flies So he calls these Enemies to imply either their great Numbers or their speedy March or their unavoidable Assault that is in the uttermost pâ—… g In or near or towards their Extremity or End where they go out into the Sea of the rivers h Of the River Nilus which may be called rivers either for its greatness for which cause the Title of rivers is given also to Euphrates Psal. 137. 1. and to Tigâ—…is Naâ—… 2. 6. or because towards the end of it it is divided into seven famous Streams by which it emptieth it self into the Midland Sea Isa. 11 15. He seems plainly to design and describe the Egyptians who were always dangerous Neighbours to Iudah and did probably animate and assist the Philistins and Edomites and others against them and at last made a formal Invasion and Conquest of their Land 2 Kings 23. 33 c. Besides when the Chaldaeans had in good measure subdued the Egyptians it is very probable that great numbers of the Egyptian Soldiers did list themselves in the Chaldaean Army and with them invade the Land of Iudah of Egypt and for the bee i The Bees the Assyrian Army who are compared to Bees as for their numerous Forces and orderly March so for their fierce Attempts and mischievous Effects that is in the land of Assyria k In the Empire of Assyria or Babylon for these two were united into one Empire and therefore in Scripture are promiscuously called sometimes by one Title and sometimes by the other 19 And they l The Flies and especially the Bees shall come and shall rest all of them m They shall have an easie Victory few or none of them shall be slain in the Attempt in the desolate valleys n Either 1. such as were and had long been desolate So it signifies the vast Numbers of their Enemies which filled all Places both such as
11. c. and Deut. 14. whether it be a carkass of an unclean beast or a carkass of unclean cattel or the carkass of unclean creeping things and if it be hidden from him f If he do it unwittingly yet that would not excuse him because he should have been more diligent and circumspect to avoid all unclean things Hereby God designed to awaken men to watchfulness against and repentance for their unknown or unobserved sins See Psal. 19. 12. 1 Ioh. 3. 20. he also shall be unclean and guilty g Not morally for the conscience was not directly polluted by these things Mat. 15. 11 18. but ceremonially 3 Or if he touch the * chap. 12. and 13. and 15. uncleanness of man whatsoever uncleanness it be that a man shall be defiled withal and it be hid from him when he knoweth of it h As soon as he knowethit he must not delay to make his peace with God And though it was sin before though not known yet the knowledge of it made it worse and therefore required the more speedy repentance then he shall be guilty i Not onely ceremonially by that touch but morally for his violation and contempt of Gods authority and command 4 Or if a soul swear k To wit rashly without consideration either of Gods law or his own power or right as David did 1 Sam. 25. 22. pronouncing with his lips to do evil l Either 1. to himself to wit to punish himself either in his body or estate or something else which is dear to him Or rather 2. to his neighbour as 1 Sam. 25. 22. Act. 23. 12. or * Psal. 49. 18. to do good m To wit to his neighbour as Mark 6. 23. when a man either may not or cannot do it which may frequently happen whatsoever it be that a man shall pronounce with an oath and it be hid from him n i. e. He did not know or not consider that what he swore to do was or would be impossible or unlawful when he knoweth of it o When he discovers it to be so either by his own consideration or by information from others then he shall be guilty in one of these p Either in the good or evil which he swore to do 5 And it shall be when he shall be guilty in one of these things q In one of the three forementioned cases either by sinful silence and compliance with others in their sin ver 1. or by an unclean touch as ver 2 3. or by rash swearing ver 4. that he shall confess r Before the Lord in the place of publick worship And this confession is not to be restrained to the present case but by a parity of reason and comparing of other Scriptures to be extended to other sacrifices for sin to which this was a constant companion and as it was signified by the guilty persons laying his hand upon his offering so it is probable it was expressed in words See Numb 5. 6 7. that he hath sinned in that thing 6 And he shall bring his trespass-offering ‖ Quest. How comes confession and a sacrifice to be necessary for him that touched an unclean thing when such persons were cleansed with simple washing as appears from Levit. 11. and Numb 19 Ans. This place speaks of him that being so unclean did come into the Tabernacle as may be gathered by comparing this place with Numb 19. 13. which if any man did knowing himself to be unclean which was the case there he was to be cut off for it and if he did it ignorantly which is the case here ver 2. he was upon discovery of it to offer this sacrifice Interpreters dispute much what the difference is between sins and trespasses and between siâ—…-offerings and trespass-offerings Some make the one for omissions the other for commissions the one for greater the other for lesser sins the one for known sins the other for sins of ignorance In all which there seems to be more curiosity than solidity Either they seem to be the same as may be gathered from 〈◊〉 6. where those two words asham and chata which they so carefully and critically distinguish are both used concerning the trespass-offerings and from 〈◊〉 9. or the difference may be this that sin-offerings were more indefinite or general being for any particular sin and trespass-offerings more restrained and particular for such sins as were more scandalous and injurious either to God by blasphemy as ver 1. or to his Sanctuary by approaching to it in ones uncieanness ver 2 3. as hath been now said or to ones neighbour by swearing to do to them either the good which we afterwards cannot or do not or the evil which we should not or to the Priests and holy things of God ver 15. unto the LORD for his sin which he hath sinned a female s Because those sins were less than others as being committed ignorantly or unwittingly and therefore God would accept a meaner sacrifice for them from the flock a lamb or a kid of the goats for a sin-offering and the Priest shall make an atonement for him concerning his sin 7 And * chap. 14. 21. if †Heb. his hand cannot reach to the sufficiency of â—…lamb he be not able t Through poverty as ver 11. and 25. 26. And this exception was allowed also in other sin-offerings to bring a lamb then he shall bring for his trespass which he hath committed two turtle doves or two young pigeons u Of which see Levit. 1. 14. unto the LORD one for a sin-offering x Which was for that particular sin and therefore is offered first before the burnt-offering which was for sins in general to teach us not to rest in general confessions and repentances for sin as Hypocrites commonly do but distinctly and particularly as far as we can to search out and confess and loath and leave our particular sins without which God will not accept our other religious services Note that the burnt-offering was for the expiation of sin as well as the sin-offering Lev. 1. 4. onely that was for sin in general and this for particular sins and the other for a burnt offering 8 And he shall bring them unto the Priest who shall offer that which is for the sin-offering first and * chap. 1. 15. wring off his head fom his neck but shall not divide it asunder 9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar and the rest of the blood shall be wrung out at the bottom of the altar it is a sin-offering y This is added as the reason why its blood was so sprinkled and spilt See Lev. 4. 7 18 30 34. 10 And he shall offer the second for a burnt-offering according to the ‖ Or ordinance * chap. 1. 14. manner z Or order appointed by God
a long time in searching and judging to find them out And this and the other Acts mentioned in this Verse are to be understood of God solely and exclusively it being here as it is oft elsewhere in this Book sufficiently implied that this kind of divine Wisdom which consists in the accurate knowledge of all Gods Counsels and works is far above out of man's reach Man doth not see this Wisdom but only so far as God is pleased to reveal it to him and therefore he cannot declare it to others man did not prepare nor order nor contriâ—… it and therefore no wonder if he cannot search it out And so this is most fitly connected with the following Verse For as here he tells us what Wisdom is denied to man so there he informeth us what is granted to him 28. And a Or rather But For this is added by way of opposition to shew that mans Wisdom doth not lie in a curious enquiry into or an exact knowledge of the secret paths of Gods Counsel and Providence but in things of another and of a lower nature unto man b Unto Adam at first and in and with him to all his Race and Posterâ—…ty he said c i. e. God spake it partly and at first inwardly to the mind of Man in which God wrote this with his own Finger and engraved it as a first Principle for his direction and partly afterwards by the Holy Patriarchs and Prophets and other Teachers of his Church whom God sent into the World to teach men true Wisdom which accordingly they did not by acquainting the People with the secrets and intricacies of Gods Counsel and Providence but by declaring the revealed Will of God and instructing them in their duty towards God and Men making this their great if not only business to make men wise unto Salvation See Deut. 4. 6. 29. 29. behold d Which expression notes the great importance of this Doctrine and withal man's dulness and backwardness to apprehend and consider it and man's proneness to place his Wisdom in vain and curious speculations * 〈◊〉 〈◊〉 â—… 〈◊〉 Eccâ—… 1â—… 〈◊〉 the fear of the LORD e i. e. True Religion and the right Worship of God both inward and outward all which cometh under this name that is wisdom f In that only consists mans true Wisdom because that and that only is his duty and his safety and happiness both for this Life and for the next and withal this is attainable whereas the depths of Gods ways are unknown and unsearchable to humane or created Capacities and to depart from evil g i. e. From 〈◊〉 which is called evil eminently as being the chief if not the only Evil and the cause of all other evils and that which is constantly and immutably evil whereas afflictions are frequently made good and highly beneficial Religion consists of two Branches doing good and forsaking evil the former is expressed in the former clause of this Verse and the latter in these words is understanding h Is the best kind of Knowledge or Wisdom to which man can attain in this Life The same thing is here twice expressed in several Phrases And the design of Iob in this close of his Discourse is not only to shew the mistake and reprove the Arrogance and boldness of his Friends in prying into Gods secrets and passing such a rash censure upon him and upon Gods ways and carriage towards him but also to vâ—…ndicate himself from the imputation of Hypocrifie and Profaneness which they fastened upon him by shewing that he had ever esteemed it to be his best Wisdom and true Interest to fear God and to depart from evil CHAP. XXIX 1. MOreover Job †Heb. 〈◊〉 to 〈◊〉 up continued his Parable and said 2. Oh that I were as in months past as in the days when God preserved me a To wit from all those miseries which now I feel This he desires not only for his own Ease and comfort but also for the vindication of his Reputation and of the honour of Religion which suffered by his means For as his calamities were the only ground of all their hard Speeches and censures of him as a man for saken and hated by God so he rightly judged that this ground being removed and his prosperity restored his Friends would take it for a token of Gods favour to him and beget in them a milder and better opinion of him 3. When his ‖ Or 〈◊〉 Candle b i. e. His Favour and Blessing oft signified by the name light as his displeasure and a state of affliction is frequently called darkness shined upon my head c Or over my bead to comfort and direct me The ground of the Expression is this that lights used to be carried and set on high that men may make the better use of them as the Sun for that end was placed above us and when by his light I walked through darkness d I passed safely through many difficulties and dangers and common calamities which befell others who lived round about me and overcame those troubles which fell upon my self 4. As I was in the days of my youth e i. e. In my former and flourishing days which he calls the days of Youth because those are commonly the times of mirth and comfort as Old-age is called evil days Eccles. 12. 1. when the secret of God was upon my Tabernacle f When there was a secret Blessing of God upon me and my Family protecting directing and succeeding us in all our affairs which the Devil observed Ch. 1. 10. whereas now there is a visible curse of God upon me and mine 5. When the Almighty was yet with me g i. e. On my side whereas now he is against me and hath forsaken me when my Children h Or servants or both and therefore he useth this word which comprehends both were about me 6. When I washed my steps with ‖ butter i i. e. When I abounded in all sorts of Blessings which is oft signified by this or the like Phrases as Gen. 49. 11. Deut. 33. 24. Iob 20. 17. Psal. 81. 16. When I had such numerous Herds of Cattle and consequently such plenty of Butter that if I had needed it or been pleased so to use it I might have washed my Feet with it and the 〈◊〉 Rock poured †me out Rivers of Oil k When not only fruitful fields but even barren and rocky places such as that part of Arabia was where Iob lived yielded me Olive Trees and Oil in great plenty See on Deut. 32. 13. 〈◊〉 〈◊〉 17. 〈◊〉 〈◊〉 7. When I went out l From my dwelling to the gate m To wit of the City as the following words shew to the place of Judicature which was in the Gates as hath been oft observed through the City n Through that part of the City which was between
15. 4. 1. like the fishpools p Full and clear and quiet and pleasant Possibly hâ—…re were two fish-ponds which being conveniently seated in a large field might bear some resemblance to the Eyes placed in the Head in Heshbon q A pleasant and well watered City beyond Iordan as we may guess from Num. 32. where doubtless there were some eminent and well known fish-pools as further appears by the exact description of the particular place here following in which they were by the gate of Bathrabbim thy nose r The instrument of smelling and discerning between pleasant and loathsâ—…m things which may signifie the Churches sagacity in discerning between good and evil is as the tower of Lebanon s Which though it be not elsewhere mentioned was in all probability built by Solomon in the Mountain of Lebanon which was the Northern Border of the Land of Israel towards Damascus and therefore a very fit place for a watch Tower To this Tower her Nose is compared not for its greatness but for its comely and convenient proportions and beautiful aspect which doubtless were in this as well as in the rest of Solomons Buildings which looketh toward Damascus t Which words seem to be added to distinguish this from another Tower or Building in or near to Ierusalem which was called the house of the forrest of Lebanon 1 Kin. 7. 2. 5 Thine head u Which may signifie the Churches Mind or Understanding which is seated in the head upon thee x Which is upon thee or above the rest of thy Body is like ‖ Or crimson Carmel y Eminent and pleasant to the Eye and fruitful as Mount Carmel was as hath been formerly noted Which may note that her Mind was adorned and replenished with knowledge and other excellent Gifts of the Holy Ghost Or as others render it like crimson or purple which is called Carmel 2 Chr. 2. 7. 3. 14. because those fishes out of which they had their purple were taken in the Sea bordering upon Mount Carmel And so the same thing is repeated in the next clause in other words and the hair of thine head like purple z Which colour was anciently much esteemed and commended as by sacred so also by prophane Writers the king is †Heb. bound held in the galleries a In which he walketh and having once espied thee is captivated by thee and unable or unwilling either to depart or to take off his Eyes from thee as if he were fast bound and chained to thee The galleries may note either the Ordinances or rather the Churches in which Christ walketh Rev. 2. 1. in which Christ and Believers converse together 6 How fair and how pleasant art thou b It were infinite to reckon up all the particulars of thy Beauty in one word thou art universally amiable beyond Expression O love for delights c For those various lovely features which are in thee and for the great and manifold delights which are or may be enjoyed in conversing with thee 7 This thy stature is like to a palm-tree d Tall and streight or upright as a Tree And he seems to mention the Palm-tree rather than any other partly because it grows more directly upward than other Trees and partly because it is constantly green and flourishing and groweth upward in spight of all pressures and therefore was used in festival solemnities Lev. 23. 40. Ioh. 12. 13. and was a symbol of Victory Rev. 7. 9. In all which respects it fitly represents the state of Believers and thy breasts to clusters e Large and round and full of juice See on v. 3. This particular is added as an evidence of her maturity and married estate and of her fruitfulness of grapes f Which word may easily be supplied out of the next verse Although the fruit of the Palm-tree also is said to grow in clusters 8 I said g Within my self I resolved I will go up to the palm-tree h I will climb up that so I may take hold as it follows of the boughs which do not grow out of the sides as in other trees but only at the top of it I will take hold of the boughs thereof i Partly to prune and dress them and partly to gather the fruit Whereby is signified Christs care of his Church and his delight in her now also thy breasts shall be as clusters of the vine and the smell of thy nose k Of thy breath which is oft called the breath of or in a mans nostrils Gen. 7. 22. Isa. 2. 22. Lam. 4. 20. like apples l Either 1. Common Apples which sometimes yield a very pleasant smell Or 2. Odoriferous Apples See on chap. 2. 5. 9 And the roof of thy mouth m Either 1. Thy speech the palaâ—…e being one of the principal instruments of Speech Or rather 2. Thy taste whereof the Palate or Roof of the Mouth is the most proper and principal instrument Iob 34. 3. But then this is not to be understood actively of her tast but passively of the tast or relish which her beloved had of her as in the foregoing clause the smell of her nose was not meant subjectively or actively of that sense of smelling which was seated in her Nose but objectively or passively of the breath of her Nostrils which was sweet to the smell of her beloved like the best wine n Grateful and refreshing for my beloved o Either 1. For thee my beloved who reapest the comfort and benefit of that pleasure which I take in thee Or 2. For me thy beloved or according to thy usual expression for my beloved Which words Christ takes as it were out of her Mouth and repeats them emphatically Which agrees very well to the stile and usage of these dramatical and amatorious Writings And this clause further intimates the Churches Loyalty or Faithfulness to Christ that she reserves her self and all her Loves for Christ alone * Pro. 23. 31. Heb. that goeth down †Heb. streightly sweetly p Whereas bad Wire either goeth down slowly and tediously or is not permitted to go down at all Heb. that walketh directly or that moveth itself aright which is given as the Character of good Wine Pro. 23. 31. causing the lips ‖ Or of the ancient of those that are asleep to speak q Causing the most dull and stupid and sleepy headed persons to speak and that fluently and eloquently which is a common effect of good Wine 10 * Ch. 2. 16. 6. 3. I am my beloveds r This and the following verses contain the words of the Bride in answer to the Bridegrooms most indearing Expressions delivered in the foregoing verses and his desire is towards me s I perceive and am fully satisfied that he heartily loves me It is my duty to have my desire towards him as my Husband according to
thinks to affright us with Bugbears but he either cannot or will not do us any harm we do not fear him let him do his worst let him begin as soon as he pleaseth Not that any of the Israelites were so impudent as to use these Expressions but this was the plain Language of their Actions they lived as if they were of this Opinion their Presumption and Security shewed their desperate Contempt of God and of all his Judgments and let the counsel of the holy One of Israel g Who by his 〈◊〉 is engaged to punish us They scornfully repeated the Title usually given by the Prophets unto God draw nigh and come that we may know it 20 Wo unto them †Heb. that say concerning evil It is good c. that call evil good and good evil h That take away the difference between Good and Evil that justifie and approve wicked Men and Things and condemn Piety or Vertue or righteous Persons Compare 〈◊〉 17. 15. Thus many call Serious Godliness Humourous Singularity and Justice Morofity and Meekness Stupidity c. as on the contrary 〈◊〉 call Pride Magnanimity and Covetousness Good â—…andry And men are very apt to follow the Course of the World in their false Judgments of things which therefore the Prophet so severely forbids that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter 21 Wo unto them that are * Prov. 3â—… 7. Rom. 12. 16. wise in their own eyes and prudent †Heb. before their face in their own sight i That being puffed up with an Opinion of their own Wisdom despise the Counsels and Instructions of God by his Prophets and prefer their own vain Fancies before the Judgment of the All-wise God as appears by the Errour beforementioned v. 20. that they affirmed that to be Evil which God had declared to be Good 22 Wo unto them that are mighty to drink wine k That can drink much without Intoxication in which they gloried as too many do at this day and men of strength to mingle l i. e. To drink the Antecedent being put for the Consequent which is usual for they mingled it in order to drinking strong drink 23 Which * Prov. 17. 15 24. 24. justifie the wicked for reward m Not by mistake or incogitancy but wilfully for Bribes and take away the righteousness of the righteous from him n To wit juridically they pronounce Sentence against him as if he and his Cause were unjust 24 Therefore as †Heb. the tongue of fire the fire devoureth the stubble and the flame consumeth the chaff so their root shall be as rottenness o They shall be like a Tree which not onely withers in its Branches but dies and rots at the Roots and therefore is past all hopes of recovery The sence is They shall be destroyed both Root and Branch and their blossom shall go up as dust p Shall vanish for so the Word ascend or go up is oft used as Exod. 16. 14. Iob 5. 26. Ier. 48. 15. Ezek. 11. 23 24. as the Dust which is blown away with every Wind or shall be resolved into Dust and yield no Fruit. because they have cast away q Which implies Disobedience joyned with Contempt the law of the LORD of hosts and despised the word of the hole One of Israel 25 Therefore is the anger of the LORD kindled against his people and he hath stretched forth his hand against them and hath smitten them and the hills did tremble r A Metaphorical and Hyperbolical Description of a grievous Calamity familiar in the Prophets as Isa. 64. 1 2. Ier. 4. 24. and in other Authors and their carcases were ‖ Or as dung torn in the midst of the streets * Ch. 9. 12. 17. 21. 10. 4. For all this his anger is not turned away but his hand is stretched out still s Ready to give you another and a â—…orer Blow This is not the end as you vainly imagine but if you repent not the beginning of your Sorrows and an Earnest of further Calamities 26 And he will lift up an ensign t To call them together for this Service as Generals use to do for the raising of Armies to the nations from far u Either 1. to the Assyrians of whom he speaks more particularly ch 10. and that under this same Character of a People that come from far v. 3. and who did not long after this Prophecy invade Iudaea and did much mischief in it Although that part of the Prediction v. 29. they 〈◊〉 lay hold of the prey and shall carry it away safe and none shall deliver it do not seem to agree to them nor that Invasion for the Assyrians were forced to retreat with great shame and loss and the Iews were delivered from them Or 2. to the Chaldaeans for even Babylon is called a far countrey Isa. 39. 3. And he saith nations because the Chaldaean Army was made up of several Nations and will * Chap. 7. 18. hiss unto them x Or will whistle unto or for them will gather them together by his Word as Shepherds gather their Sheep He intimates how easily and speedily God can do this Work from the ends of the earth y Which is not to be understood strictly but popularly and with a latitude from very remote Places although part of the Chaldaean Army did come from Places not very 〈◊〉 distant from the end of that part of the World so far as 〈◊〉 was then known and behold they shall come with speed swiftly 27 None shall be weary z Though their March be long and tedious As I have called them to this Work so I will strengthen and assist them in it nor stumble amongst them none shall slumber nor sleep a They shall all be watchful and diligent to take all Opportunities and Advantages of executing my Judgments upon my People neither shall the girdle of their loins be loosed nor the latchet of their shoes be broken b Which otherwise would hinder or at least slacken them in their March I will take all Impediments out of their way 28 Whose arrows are sharp and all their bows bent c Who are every way furnished and ready for my Work waiting onely for my Command their horses hoofs shall be counted like flint d Because they shall not be broken or battered by the length or stoniness and ruggedness of the Way and their wheels like a whirlwind e Partly for the swiftness of their March and partly for the force and violence of their Chariots in Battel 29 Their roaring shall be like a lion they shall roar like young lions f Which signifies both their Cruelty and their greediness and eagerness to catch and devour the Prey yea they shall roar and lay hold of the prey and shall carry it
any considerable inconvenience to us who are free from the obligations which the Jews were formerly under of procuring such stones and abstaining in their Diet from such Beasts and Birds as then were sufficiently known to them and if any were doubtful they had one safe course to abstain from them and the Onyx stone m A kind of pretious stone of which see Exod. 25. 7. and 28. 9 20. 13. And the name of the second River is Gihon n Not that River in the Land of Israel so called 1 King 1. 33. 2 Chron. 32. 30. But another of the same name which in Hebrew signifies the branch of a greater River Here it is a branch either of Euphrates as most think or of Tigris as some late Writers conceive The same is it that compasseth the whole Land of †Câ—…sh Ethiopia o Not that Countrey in Africa above Aegypt commonly so called but either Arabia which in Scripture is frequently called Cush or Ethiopia Of which see the notes upon 2 King 19. 9. Iob 28. 19. Ezek. 29. 10. and 30. 8 9. Hab. 3. 7. or rather a Countrey adjoyning to India and Persia with which Cush is joyned Ezek. 38. 5. See also Esa. 11. 11. and Ezek. 27. 10. And about which place the Ethiopians are seated by Herod l. 7. Homer Heâ—…iod and others Of which see my Latin Synopsis 14. And the name of the third River is Hiddekel p i. e. Tigris or an eminent branch of it See Dan. 10. 4. That is it which goeth ‖ Or Eastward to Assyria toward the East of Assyria And the fourth River is Euphrates 15. And the LORD God took ‖ Or Adam the Man and put him q i. e. Commanded and enclined him to go into the Garden of Eden to ‖ Or till See Chap. 3. 23. dress it r i. e. To prune dress and order the Trees and Herbs of it and to keep it s From the annoyance of Beasts which being unreasonable Creatures and allowed the use of Herbs might easily spoil the beauty of it 16. And the LORD God commanded the Man t And the Woman too as appears both from the permission for eating Herbs and Fruits given to her together with her Husband Gen. 1. 28 29. and from Gen. 3. 1 2 3. and from Eves punishment and that either immediately or by Adam whom God enjoyned to inform her thereof saying of every Tree of the Garden †Heb. Eating thou shalt eat thou mayest freely eat u Without offence to me or nutt to thy self The words in Hebrew have the form of a command but are only a permission or indulgence as 1 Cor. 10. 25 27. 17. But of the Tree of the Knowledge of good and evil thou shalt not eat of it For in the day in which thou eatest thereof †Heb. dying thou shalt dye thou shalt surely dye x With a threefold death 1. Spiritual by the guilt and power of sin at that instant thou shalt be dead in trespasses and sins Eph. 2. 1. 2. Temporal or the death of the Body which shall then begin in thee by decayes infirmities terrors dangers and other harbingers of death 3. Eternal which shall immediately succeed the other 18. And the LORD God said y Or Had said to wit upon the sixth day on which the Woman was made Gen. 1. 27 28. It is not good z Not convenient either for my purpose of the increase of mankind or for mans personal comfort or for the propagation of his kind that the man should be alone I will make him an help †Heb as before him or as it were comparable to him Is. 40. 1â—… meet for him a A most emphatical phrase signifying thus much one correspondent to him suitable both to his nature and necessity one altogether like to him in shape and constitution disposition and affection a second self or one to be at hand and near to him to stand continually before him familiarly to converse with him to be always ready to succour serve and comfort him or one whose eye respect and care as well as desire Gen. 3. 16. should be to him whose business it shall be to please and help him 19. And out of the ground the LORD God formed every Beast of the Field and every Fowl of the Air and brought them b Either by Winds or Angels or by his own secret instinct by which Storks and Cranes and Swallows change their places with the season unto ‖ Or the Man Adam c Partly to own their subjection to him partly that man being recreated with their prospect might adore and praise the Maker of them and withall be sensible of his want of a meet companion and so the better prepared to receive Gods mercy therein and partly for the reason here following to see d Or make a discovery not to God who knew it already but to all future Generations who would hereby understand the deep wisdom and knowledge of their first Parent what he would call them And whatsoever Adam called every †Heb. living Soul living Creature that was the name thereof e To wit in the primitive or Hebrew Language And this was done for the manifestation both of mans Dominion over the Creatures and of the largeness of his understanding it being an act of authority to give names and an effect of vast knowledge to give convenient names to all the Creatures which supposeth an exact acquaintance with their Natures 20. And Adam †Heb. callâ—…d gave Names to all Cattle and to the Fowl of the Air and to every Beast of the Field but for Adam there was not found an help meet for him f But though in giving them names he considered their several natures and perfections it was evident to himself as well as to the Lord that none of them was an help meet for him 21. And the LORD God caused a deep sleep to fall upon Adam g That he who was without sin might feel no pain in the taking away of his Rib. And in this sleep some think Adam was in an extasie wherein he saw what was done together with the reason and mystery of it and he slept and he took one of his Ribs h Together with the Flesh upon it v. 23. Or one of his sides for the Hebrew word signifieth a Side as well as a Rib which may be taken Synecdochically for a part of one of his sides viz. a Rib and the Flesh upon it Or for one part out of each of his sides as if two Ribs clothed with Flesh were taken out of the man because he saith verse 23 This is Bone of my Bones not of my Bone The Woman was taken out of this part not out of the higher or lower parts to shew that she is neither to be her husbands Mistress to usurp authority over him 1 Tim. 2. 12. Nor yet to be
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
plainly see and freely acknowledge my sin in striving with God He seems not to deny that he had sinned before for even the light of nature would discover his sin in breaking his Faith and the word of a King given to Moses for Israels dismission the LORD is righteous and I and my people are wicked 28 Intreat the LORD for it is enough that there be no more z Or and let it be enough let God content himself that he hath punished me so long and that I have confessed my sin and promised amendment that there may be hereafter no more †Heb. 〈◊〉 of God mighty thundrings and hail and I will let you go and ye shall stay no longer 29 And Moses said unto him Assoon as I am gone out of the City I will spread abroad my hands unto the LORD and the thunder shall cease neither shall there be any more hail that thou mayest know how that the * 〈◊〉 24. 1. earth is the LORDS a Or that this land is the Lords even his whom thou deniedst to have any jurisdiction in it or over thee Exod. 5. 2. Or the Earth is put for the World the Heaven and the Earth q. d. That thou mayst see that he can either cause the Heavens to send forth such Thunders and Hails or restrain them as he pleaseth 30 But as for thee and thy servants I know that ye will not yet fear the LORD God 31 And the flax and the barley b Which were not so necessary for humane life as the Wheat and Rye Thus God still sends smaller judgments to usher in the greater was smitten for the barley was in the ear and the flax was bolled 32 But the wheat and the rie were not smitten for they were †Heb. hidden or dark not grown up c The Hebrew word may be rendred either dark or hid to wit under the ground whereby it was secured from this stroke or late as divers of the Hebrews and other Interpreters render it This kind of Corn coming later up was now tender and hidden either in the ground or in the Herb whereby it was in some measure secured both from the fire by its greenness and moisture and from the hail by its pliableness and yielding to it whereas the stalks of Barly were more dry and stiff and therefore more lyable to the Hail and Fire 33 And Moses went out of the City d That being solitary he might pour forth his heart in servent prayers from Pharaoh and spread abroad his hands unto the LORD and the thunders and hail ceased and the rain was not poured upon the Earth 34 And when Pharaoh saw that the rain and the hail and the thunders were ceased he sinned yet more and hardned his heart he and his servants 35 And the heart of Pharaoh was hardened neither would he let the children of Israel go as the LORD had spoken †Heb. by the hand of Moses by Moses CHAP. X. 1 AND the LORD said unto Moses Go in unto Pharaoh for * chap. 4. 21. and 7. 14. I have hardned his heart and the heart of his servants that I might shew these my signs before him 2 And that * Psal. 78. 5. thou mayst tell in the ears of thy son and of thy sons son what things I have wrought in Egypt and my signs which I have done amongst them that ye may know how that I am the LORD 3 And Moses and Aaron came in unto Pharaoh and said unto him Thus saith the LORD God of the Hebrews How long wilt thou refuse to humble thy self before me Let my people go that they may serve me 4 Else if thou refuse to let my people go behold to morrow will I bring the * Wisd. 16. 9. locusts into thy coasts 5 And they shall cover the †Heb. eye face of the Earth that one cannot be able to see the Earth and * Joel 1. 4. they shall eat the residue of that which is escaped a The Wheat and the Rye the staffe of their lives which remaineth unto you from the hail and shall eat every tree b The fruits and leaves of every tree which groweth for you out of the field 6 And they shall fill thy houses and the houses of all thy servants and the houses of all the Egyptians which neither thy fathers nor thy fathers fathers have seen c Such for number or shape or mischievous effects as were never seen before since the day that they were upon the Earth unto this day And he turned himself and went out from Pharaoh 7 And Pharaohs servants said unto him How long shall this man be a snare d An occasion of sin and destruction See Exod. 23. 33. Ios. 23. 1â—… unto us let the men go that they may serve the LORD their God knowest thou not yet that Egypt is destroyed 8 And Moses and Aaron were brought again unto Pharaoh and he said unto them Go serve the LORD your God but †Heb. who and who c. who are they that shall go 9 And Moses said We will go with our young and with our old with our sons and with our daughters with our flocks and with our herds will we go for we must bold a feast unto the LORD e A feast upon a sacrifice wherein all are concerned and therefore all must be present and ready to do what God requires us 10 And he said unto them Let the LORD be so with you as I will let you go f I wish God may be no more ready and willing to be with you and to do you good than I am willing to let you go and your little ones Look to it for evil is before you g Either 1. Evil of sin You have some ill design against me either to stir up Sedition or War against me or utterly to depart out of my Kingdom Or rather 2. Evil of calamity or mischief 1. Because it is here said to be before their faces whereas evil designs are in mens hearts and the fair pretences wherewith they cover them are said to be before their faces 2. The word of caution he gives to them look to it or take â—…eed seems to imply that he speaks not of the evil they designed against Pharaoh but of that which they would unavoidably bring upon themselves from so potent a King by the refusal of such fair offers and continuing in such insolent and unreasonable demands 11 Not so go now ye that are men and serve the LORD for that ye did desire †Which was not true but onely was gathered by him out of their declared intention of going to sacrifice wherein he thought the presence of the Women and Children wholly unnecessary and they were driven out from Pharaohs presence 12 And the LORD said unto Moses stretch out thine hand over the land of Egypt for the locusts that they may come up upon
such as are no Gods or nothings as they are called 1 Cor. 8. 4. many Idols having no being but onely in the fancy of their Worshippers and all of them having no vertue or power to do good or evil Esa. 41. 23. nor make to your selves * Exod. 34. â—… Deut. 27. 15. molten gods g Nor graven Gods neither as appears from Exod 20. whereby we learn that such expressions are generally to be understood Synecdochically I am the LORD your God 5 And if he offer a sacrifice of peace-offerings unto the LORD ye shall offer it at your own will h Or according to your own good pleasure what you think fit For though this in the general was required yet it was left to their choice to determine the particulars See Levit. 7. 16. Or rather to your acceptation i. e. in such manner as it may be accepted by God on your behalf which is explained in the next verse and not in such manner as to lose the end you aim at to wit Gods acceptance for if ve do otherwise than God hath prescribed it shall not be accepted as he addes ver 7. but on the contrary severely punished ver 8. 6 It shall be eaten the same day ye offer it and on the morrow i By which clause it appears that he speaks here onely of that sort of peace-offerings which were offered either by vow or freely for the obtaining of some mercy desired for the other sort which was by way of gratitude for mercies received were to be eaten the same day Levit. 7. 15. and if ought remain until the third day it shall be burnt in the fire 7 And if it be eaten at all on the third day it is abominable it shall not be accepted 8 Therefore every one that eateth it shall bear his iniquity k i. e. The punishment of his iniquity instead of acceptation he shall receive punishment because he hath prophaned the hallowed thing of the LORD and that soul shall be cut off from among his people 9 And * chap. 23. 22. Deut. 24. 19. Ruth 2. 15 16. when ye reap the harvest of your land thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest 10 And thou shalt not glean thy vineyard neither shalt thou gather every grape of thy vineyard thou shalt leave them for the poor and stranger I am the LORD your God l Who gave you all these things with a reservation of my authority over you and right in them and with a charge of giving part of them to the poor 11 * Exod. 20. 15 22. 1 7 10. chap. 6. 2. Ye shall not steal neither deal falsly neither lie one to another m Or one against another to the defrauding of him of any of his goods to which kind of lying the words foregoing and following seem here to restrain it though it be true that all sorts of lying are unlawful 12 And ye shall not * Exod. 20. 7. châ—… 6. 3. Deut. 5. 11. Matth 5. 34. Jam. 5. 12. swear by my name falsly n This is here added to shew how one sin draws on another and that when men will lye for their own advantage they will easily be induced to perjury neither shalt thou prophane the name of thy God o By any unholy use of it So it is an additional precept thou shalt not abuse my holy name by swearing either falsly or rashly Or this may be a reason of the former prohibition because in so doing thou wilt prophane the name of thy God I am the LORD 13 * Deut. 24. 14 15. Mal. 3. 5. James 5. 4. Thou shalt not defraud thy neighbour neither rob him the wages p Heb. The work put for the wages as Deut. 24. 15. Iob 7. 2. Ier. 22. 13. of him that is hired shall not abide with thee all night q Because his urgent necessities require it for present subsistence until the morning 14 Thou shalt not curse the deaf * Deut. 27. 18. nor put a stumbling block before the blind r To make them fall Under these two particulars are manifestly and especially forbidden all iniuries done to such as are unable to right or defend themselves of whom God here takes the more care because they are not able to secure themselves but shalt fear thy God s Who both discerns the iniuries you do them and can avenge them though the blind and deaf cannot I am the LORD 15 Ye shall do no unrighteousness in judgment thou shalt not * Exod. 23. 3. Deut. 1. 17. and 16. 19. Prov. 24. 23. Jam. 2. 9. respect the person of the poor t So as through pity to him to give an unrighteous sentence Compare Deut. 1. 17. and 10. 17. Prov. 24. 23. nor honour the person of the mighty but in righteousness shalt thou judg thy neighbour 16 * Exod. 23. 1. Thou shalt not go up and down as a tale-bearer u Who makes it his business to go up and down from one to another and divulge evil and false reports concerning others which though many times it proceeds onely from levity and talkativeness yet apparently tends to the great injury of our neighbour See Prov. 11. 13. Ier. 6. 28. and 9. 4. among thy people neither shalt thou stand x To wit in judgement as a false accuser or false witness For accusers and witness use to stand whilst the Judges sate in Courts of Judicature against the blood of thy neighbour I am the LORD 17 * 1 Joh. 2. 11. Thou shalt not hate y To prevent murder last spoken of he forbids hatred which is the common cause and a degree of murder 1 Iob. 3. 15. thy brother z The same with neighbour as it follows i. e. every man Matth. 5. 44. for it is manifest that Gods Law commanded them to love strangers no less than Israelites in thine heart * Mat. 18. 15. thou shalt in any wise rebuke thy neighbour a If thy brother hath done thee or others any injury thou shalt neither divulge it to others as a tale-bearer nor hate him and smother that hatred by sullen silence as 2 Sam 13. 22 nor justifie and flatter and encourage him therein but shalt freely and in love not with hatred tell him of his fault ‖ Or that thou beâ—…r not sin for him and not suffer sin upon him b i. e. Not suffer him to lye under the guilt of any sin which thou by rebuking of him and theâ—…by bringing him to true Repentance couldst in some sort free him from But the phrase of suffering sin upon him seems imperfect and unusual in Scripture and I doubt whether the Hebrew verb Nasa be ever used for permitting or suffering The words may be rendred thus And or so thou shalt not bear sin for him or for his sake thou
children because he hath †Heb. fulfilled â—…go after wholly followed the LORD 37 * Num. 20. 12. and 27. 14. Chap. 3. 26. and 4. 21. and 34. 4. Also the LORD was angry with me for your sakes r Upon occasion of your wickedness and perverseness by which you provoked me to speak unadvisedly Psal. 106. 32 33. saying Thou also shalt not go in thither 38 But Joshua the son of Nun which standeth before thee s i. e. Who is now thy Minister and Servant for such are oft described by this phrase as 1 King 1. 2. Dan. 1. 5 19. he shall go in thither Encourage him for he shall cause Israel to inherit it 39 Moreover your little ones which ye said should be a prey and your children which in that day had no knowledge between good and evil t A common description of the state of childhood as Ionah 4. 11. they shall go in thither and unto them will I give it and they shall possess it 40 But as for you turn ye and take your journey into the Wilderness by the way of the Red-sea 41 Then ye answered and said unto me * Num. 14. 40. We have sinned against the LORD we will go up and sight according to all that the LORD our God commanded us And when ye had girded on every man his weapons of war ye were ready u Or ye offered your selves or you began or you earnestly resolved and attempted to go up into the hill 42 And the LORD said unto me say unto them Go not up neither fight for I am not among you x With my powerful presence and assistance lest ye be smitten before your enemies 43 So I spake unto you and ye would not hear but rebelled against the commandment of the LORD and †Heb. 〈◊〉 were presumptuous 〈◊〉 went presumptuously up into the hill 44 And the Amorite which dwelt in that mountain came out against you and chased you as bees do y As Bees which being provoked come out of their Hives in great numbers and with great fury pursue and sting their Adversary and Disturber Psal. 118. 12. and destroyed you in Seir even unto Hormah 45 And ye returned and wept before the LORD but the LORD would not hearken to your voice nor give ear unto you 46 So ye abode in Kadesh many dayes according unto the dayes that ye abode there z i. e. As you abode in Kadeh many even 40 days until the spies which you sent returned to give you an account so you also abode there many days or a long time after and were not now permitted to make any further progress towards Canaan CHAP. II. 1 THen we turned and took our journey into the wilderness by the way of the Red-sea * Num. Chap. 1. 40. as the LORD spake unto me and we compassed mount Seir a The Mountainous Countrey of Sâ—…r or Eâ—… many dayes b Or Many years even for 38 years 2 And the LORD spake unto me saying 3 Ye have compassed this mountain long enough turn ye northward c Towards the land of the 〈◊〉 and Canaanites 4 And command thou the people saying ye are to pass through the coast d Or by or near the coast or border for they did not pass through their borders as it is said Numb 20. 21. And the particle Beth doth oft signifie by or nâ—…ar as Gen. 37. 13. Ioâ—… 5. 13. Iudg. 8. 5. Ier. 32. 7. Thus that difference may be reconciled which others reconcile thus that they at first denyed it but afterwards granted it of your brethren * Num. 20. 14. the children of Esau which dwell in Seir e These words restrain the prohibition to these particular Children of Esau for there were another sort or branch of Esau's Children which were to be medled with and destroyed even the 〈◊〉 Exod. 17. 14. 〈◊〉 25. 17. who were Esaus posterity Gen. 36. 12. and they shall be afraid of you f But I charge you take no advantage of their fears which you will be very apt to do take ye good heed unto your selves therefore 5 Meddle not with them f To wit in battel at this time for I will not give you of their land †Heb. even to the treading of the 〈◊〉 of the foot no not so much as a foot-breadth * Gen. 36. 8. Josh. 24. 4. because I have given mount Seir unto Esau for a possession 6 Ye shall buy meat of them g For though the Manna did yet rain upon them they were not forbidden to buy oâ—…ner meats when they had opportunity but onely were forbidden greedily to hunger after them when they could not obtain them for money that ye may eat and ye shall also buy water of them h For water in those parts was scarce and therefore private persons did severally dig pits for their particular use See Gen. 26. 18. Numb 21. 18. for money that ye may drink 7 For the LORD thy God hath blessed thee i By Gods blessing thou art able to buy thy conveniencies and therefore thy theft and rapine will be inexcusable because without any pretence of necessity in all the works of thy hand he knoweth k Heb. He hath known i. e observed or regarded with care and kindness which that word oft notes as Psal. 1. â—… and 31. 7. Which experience of God's singular goodness to thee should make thee trust him still and not use any undirect and unjust practices to procure what thou wantest or desirest thy walking through this great wilderness these forty years the LORD thy God hath been with thee thou hast lacked nothing 8 And when we passed by from our brethren the children of Esau which dwelt in Seir through the way of the plain from Elath and from Ezion-Gaber l Of which see Numb 33. 35. which may be either that place upon the Red-sea 1 King 9. 26. or another of the same name we turned m To wit from our direct road which lay through Edoms land and passed by the way of the wilderness of Moab 9 And the LORD said unto me ‖ Or use no hoâ—… against Moab Distress not the Moabites neither contend with them in battel for I will not give thee of their land for a possession because I have given Ar n The chief City of the Moabites Numb 21. 15 28. here put for the whole Country which depended upon it unto the children of Lot o So called to signifie that this preservation was not for their sakes for they were a wicked people but for Lets sake whose memory God yet honours for a possession 10 The Emims p Men terrible for stature and strength as their very name imports See Gen. 14. 5. whose expulsion by the 〈◊〉 is here noted as a great incouragement to the 〈◊〉 for whose sake he 〈◊〉 〈◊〉 〈◊〉 driâ—…e out the wicked and accuried Caâ—…
should not receive the Grace of God in vain and to teach them that the Grace of God doth not discharge mans obligation to his duty nor excuse him for the neglect of it and that Conversion and Sanctification though it be Gods work yet it is mans duty unto the voice of the LORD thy God to keep his commandments and his statutes which are written in this book of the law and if thou turn unto the LORD thy God with all thine heart and with all thy soul. 11 For this commandment which I command thee this day k He seems to speak of the law or of that great command of loving and obeying God mentioned here v. 2 6 10 16. which is the sum of the Law of which yet he doth not here speak simply or as it is in it self but as it is mollified and accompanied with the Grace of the Gospel whereby God circumciseth mens hearts to do this as is expressed v. 6. The meaning is that although the practise of Gods Law strictly and severely be now far from us and above our strength yet considering the advantage of Gospel Grace whereby God enables us in some measure to our duty and accepts of our sincere endeavours in stead of perfection and imputes Christs perfect righteousness unto us that believe now it is near and easie to us And so this place well agrees with Rom. 10. 6 c. where St. Paul expounds or applies this place to the righteousness of faith by which alone the Law is such as it is here described it * chap. 27. 8. Isa. 45. 19. is not hidden from thee l Heb. Is not too wonderful for thee as Deut. 17. 8. Prov. 30. 18. Ier. 32. 17. i. e. not too hard for thee to know and do the Will of God which is but darkly manifested to other nations Act. 17. 27. is clearly and fully revealed unto thee thou canst not pretend ignorance or invincible difficulty neither is it far off m i. e. Out of thy reach 12 * Rom. 10. 6. c. It is not in heaven n i e Shut up there but it hath been thence delivered and published by thy hearing that thou shouldest say Who shall go up for us to heaven and bring it unto us that we may hear it and do it 13 Neither is it beyond the sea o The knowledge of this commandement is not to be fetched from far distant places to which divers of the wise Heathens travelled for their wisdome but it was brought to thy very doors and ears and declared to thee in this Wilderness that thou shouldest say Who shall go over the sea for us and bring it unto us that we may hear it and do it 14 But the word is very nigh unto thee in thy mouth p Thou knowest it so well that it is the matter of thy common discourse thou professest thy knowledge and belief of it or in the mouths of thy Priests and Levites who are dayly preaching of it and instructing thee in it and in thy heart q i. e. In thy mind as the heart is very commonly taken to understand and believe it that thou mayest do it 15 * Chap. 11. 〈◊〉 ver 19. See I have set before thee this day life and good r i. e. A good or an happy life A figure called Hendiaduo Or life and all the blessings of life as good is oft used as Iob 7. 7. Psal. 4. 6. and 128. 5. Eccles. 2. 24. and 4. 8. and 6. 3. and death and evil 16 In that I command thee this day to love the LORD thy God to walk in his wayes and to keep his commandments and his statutes and his judgments that thou mayest live and multiply and the LORD thy God shall bless thee in the land whither thou goest to possess it 17 But if thine heart turn away so that thou wilt not hear but shalt be drawn away s Either by thy own evil mind or by the examples or perswasions of others and worship other gods and serve them 18 I denounce unto you this day that ye shall surely perish and that ye shall not prolong your days upon the land whither thou passest over Jordan to go to possess it 19 * Chap. â—… 〈◊〉 Ver. 15. I call heaven and earth to record this day against you t Compare Deut. 4. 26. Ios. 24. 27. Psal. 50. 4. Isa. 1. 2. that I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may live 20 That thou mayest love the LORD thy God and that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life u i. e. The cause or author of thy life as life is used Ioh. 14 6. and 17. 3. and the length of thy dayes that thou mayest dwell in the land which the LORD sware unto thy fathers to Abraham to Isaac and to Jacob to give them CHAP. XXXI 1 AND Moses went and spake a i. e. Proceeded or continued to speak An usual Hebrew phrase Or went to the place where he had assembled the people that he might speak to them these words unto all Israel 2 And he said unto them * chap. 34 I am an hundred and twenty years old this day I can no more go out and come in b i. e. Perform the Office of a Leader or Governour either because I now find a decay of my mind and body which seems not well to agree with Deut. 34. 7. or because I foresee the time of my death approaches also the LORD hath said unto me * Num. 〈◊〉 〈◊〉 Chap. 3. 2 Thou shalt not go over this Jordan 3 The LORD thy God he will go over before thee and he will destroy these nations from before thee and thou shalt possess them and Joshua he shall go over before thee * Num. 2â—… 2â—… as the LORD hath said 4 And the LORD shall do unto them * Numb 21. 24 33. as he did to Sihon and to Og kings of the Amorite and unto the land of them c Which he gave to you to possess whom he destroyed 5 And * Chap. 7. â—… the LORD shall give them up before your face d i. e. Into your power See on Deut. 1. 8. that ye may do unto them according unto all the commandments which I have commanded you 6 Be strong and of a good courage fear not nor be afraid of them for the LORD thy God he it is that doth go with thee * Josh. 1. 5. Heb. 13. 5. he will not fail thee nor forsake thee 7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them and thou shalt cause them to inherit it 8 And the
suspicious and most charitable in their opinions of others behold my father will do nothing either great or small but that he will ‡ Heb. 〈◊〉 ver 〈◊〉 shew it me and why should my father hide this thing from me it is not so 3 And David sware f The matter being of great moment and Ionathan doubting the truth of it he confirms his word with an Oath which follows in the end of the Verse Onely he interposeth a reason why Saul concealed it from Ionathan moreover and said Thy father certainly â—…weth that I have found grace in thine eyes and he said Let not Jonathan know this lest he be grieved but truly as the LORD liveth and as thy soul liveth there is but a step between me and death 4 Then said Jonathan unto David ‖ Or say 〈◊〉 is thy 〈◊〉 and I 〈◊〉 c. whatsoever thy soul ‡ Speaâ—… or thinkeâ—… desireth g To wit for the discovery of the truth and for the preservation of thy life I will even do it for thee 5 And David said unto Jonathan Behold tomorrow is the new moon h Which was a Solemn and Festival time as among the Romans and other Heathens so also with the Hebrews who Solemnized it with offering Peace-offerings to God and Feasting together upon the remainders of it after the manner See Numb 10. 10. and 28. 11. Psal. 81. 3. and I should not fail to sit with the king at meat i Then he useth to expect my company above other times but let me go that I may hide my self in the fields unto the third day k i. e. Unto the next day but one after the New Moon as appears by comparing v. 19 27 35. His meaning is not that he should hide himself in any certain place all the three days but that he should secure himself either at Bethlehem with his Friends or in any other place till the third day at even 6 If thy father at all miss me l Quest. How could David imagine that Saul would expect his Company whom he had once and again endeavoured to kill Ans. First He might suppose that David would ascribe all that to his Madness and Frantick fits which being over he would promise himself safety in the Kings presence Secondly David might not think that Saul would indeed expect him to Feast with him considering his late and great danger from Saul but that Saul would make use of this pretence and require his presence that he might lay hold upon him and therefore he desired to try the experiment then say David earnestly asked leave of me m Who being the Kings Son and Deputy used to give License to Military Men to depart for a season upon just occasions that he might run to Bethlehem his city n i. e. The place of his Birth and Education Ioh. 7. 42. for there is a yearly ‖ Or â—…east sacrifice o A Sacrifice which was offered up in some high-place there Yearly upon some special occasion not mentioned in Scripture which was accompanied with a Feast or a yearly Feast as the Hebrew word is sometimes used there for all the family p Wherein all the Members of our Family used to meet together when they will earnestly expect me above others and will charge me with Pride and Unnaturalness if I neglect their Invitation 7 If they say thus It is well thy servant shall have peace but if he be very wroth then be sure q Heb. know thou For indeed David knew well enough that Saul designed to kill him but he useth this course for Ionathan's information and satisfaction and for his own greater vindication if he did wholly withdraw himself from Saul and from his Wife which he foresaw he should be forced to do that evil is determined by him 8 Therefore thou shalt deal kindly with thy servant r In giving me timely notice and a true account of Saul's disposition and intention towards me for * Chap. 18. 3. and â—…3 18. thou hast brought thy servant into a covenant of the LORD s i. e. A Solemn Covenant not lightly undertaken but seriously entred into in the name and fear of God and in his presence calling him to be the Witness of our sincerity therein and the Avenger of perfidiousness in him that breaks it with thee notwithstanding if there be in me iniquity slay me thy self t I am contented thou shouldst kill me for why shouldest thou bring me to thy father u Why shouldst thou betray me to thy Father by concealing his evil intentions from me 9 And Jonathan said Far be it from thee x I abhor the thoughts of either killing thee my self or giving thee up to my Father to slay thee for if I knew certainly that evil were determined by my father to come upon thee then would not I tell it thee 10 Then said David to Jonathan Who shall tell me y By what means or Messenger shall I understand this for peradventure thou wilt not be able to come to me thy self or what if thy father answer thee roughly 11 ¶ And Jonathan said unto David Come and let us go out into the field z Lest we be over-heard And they went out both of them into the field 12 And Jonathan said unto David O LORD God of Israel a Do thou hear and judge between us It is an abrupt speech which is usual in great passions when I have ‡ Heb. searched sounded my father about to morrow any time or the third day and behold if there be good toward David and I then send not unto thee and ‡ Heb. uncover â—…aine ear shew it thee 13 The LORD do so and much more to Jonathan but if it please my father to do thee evil then I will shew it thee and send thee away that thou mayest go in peace and the LORD be with thee as he hath been with my father b The Lord give thee that Honour and Success in all thy Affairs which he hath given to my Father Ionathan undoubtedly knew of Samuel's final and irrevocable Sentence of Saul's rejection from the Kingdom and of the Substitution of some other Person after God's own heart in his stead and that David was this Person he might strongly suspect that which even Saul suspected both from his eminent Piety and Wisdom and Valour and Universal worth and from the great things which God had done both by him and for him in preserving and advancing him by such unusual methods and it is most likely that Ionathan did ask David about it and that David did Faithfully inform him of the whole truth as may be gathered both from the words here following and from chap. 23. 17. And that the knowledge hereof did not raise jealousie and envy and rage in him who was the next Heir of the Crown as it did in his Father must be ascribed to Ionathan's
but mine hand shall not be upon thee 14 After whom is the king of Israel come out after whom dost thou pursue After a dead dog after * Chap. 26. 20. a flea y After a worthless contemptible and impotent person such as I am Thou disparagest thy self in contending with such a Person and even thy conquest of me will be inglorious and shameful 15 The LORD therefore be judge and judge between me and thee and see and plead my cause and ‡ Heb. judge 2 Sam. 18. 19. deliver me out of thine hand 16 ¶ And it came to pass when David had made an end of speaking these words unto Saul that Saul said Is this thy voice my son David z He knew his voice though being at a great distance from him he could not discern his face And Saul lift up his voice and wept a Partly from the sense of his sin against God and of his wicked and base carriage to David for there are some such Temporary passions oft-times in Hypocrites and ungodly men and principally from the remembrance of so great and so late a danger as he had now escaped which commonly produceth grief and tears as 2 Sam. 13. 36. Yet these may be tears of affection or tenderness upon the sense of David's kindness rather than of grief 17 And he said to David Thou art more righteous than I for thou hast rewarded me good b For the Evil that I have designed and done to thee whereas I have rewarded thee evil c For thy good will to me 18 And thou hast shewed this day how that thou hast dealt well with me forasmuch as when the LORD had ‡ Heb. shut up delivered me into thine hand thou killedst me not 19 For if a man find his enemy will he let him go well away d i. e. He will certainly destroy him And therefore thou hast not dealt with me after the manner of men but hast imitated the clemency of God in this act wherefore the LORD reward thee good for that thou hast done unto me this day 20 And now behold * Chap 23. 17. I know well e Or am convinced not onely by the fame of Samuel's Anointing thee but by Gods singular Providence watching over thee and by that good Spirit and those Great and Princely Vertues wherewith God hath endowed thee that thou shalt be surely king and that the kingdom of Israel shall be established in thine hand 21 Swear now therefore unto me by the LORD that thou wilt not cut off my seed after me f As Princes use to destroy their Competitors and those that have any hopes of or pretence to their Crown and Saul had endeavoured to destroy David for the same reason and therefore he feared a retaliation and that thou wilt not destroy my name g To wit by cutting off my Seed So it is the same thing repeated in other words as is usual in Scripture out of my fathers house 22 And David sware unto Saul h Qu. How then could David destroy so many of Saul's Sons 2 Sam. 21. 8 Ans. David could bind himself by his Oaths but he could not bind God to whose good pleasure all Promises Vows Oaths must in all reason be submitted and that was done by Gods command and God was well pleased with it 2 Sam. 21. 14. Nor is it to be supposed that David sware not to destroy any of them in case God should specially command it or that should by miscarriage render themselves obnoxious to the Sword of Justice but onely that he would not do it barely on his own private account nor seek occasions of so doing and Saul went home but David and his men gat them up unto the hold i To wit of Engedi v. 1. For having had so great and frequent experience of Saul's inconstancy and malice and perfidiousness he would trust him no more CHAP. XXV AND * Chap. 28. 3. Samuel died and all the Israelites were gathered together and lamented him and buried him in his house a According to the manner of those times See Gen. 23. 9. and 50. 5. Matth. 27. 60. at Ramah And David arose and went down to the wilderness of Paran b In the Southern Borders of the Land of Iudah that so when occasion served he might retire out of Saul's Dominions 2 And there was a man in Maon c A place in or near to the Wilderness of Paran See chap. 23. 24. whose ‖ Or business possessions were in Carmel d Not that Carmel in Issachar of which see chap. 15. 12. and 1 King 18. 19. but another in the Tribe of Iudah near unto Maon as appears from Ios. 15. 55. and the man was very great and he had three thousand sheep and a thousand goats and he was shearing his sheep in Carmel 3 Now the name of the man was Nabal and the name of his wife Abigail and she was a woman of good understanding and of a beautiful countenance but the man was churlish and evil in his doings and he was ‡ Gr. a Cynick of the house of Caleb e This is added to aggravate his Crime That he was a degenerate Branch of that Noble stock of Caleb and consequently of the Tribe of Iudah as David was 4 ¶ And David heard in the wilderness that Nabal did shear his sheep f Which times were celebrated with Feasting and Jollity See 2 Sam. 13. 23 24. 5 And David sent out ten young men and David said unto the young men Get ye up to Carmel and go to Nabal and ‡ Heb. ask him in my name of peace greet him in my name 6 And thus shall ye say to him that liveth in prosperity g Heb. to him that liveth Life is oft put for a prosperous and happy life as in that Prayer Let the king live 1 Sam. 10. 24. 1 King 1. 25. and in other passages of Scripture and other Authors for an afflicted and calamitous life is unworthy of the Name of life and is esteemed a kind of death and oft so called as 2 Cor. 1. 10. and 11. 23. By this expression David both congratulates Nabal's felâ—…city and tacitly minds him of the penury and distress in which David and his men now were ‡ Heb. be thou peace thine house peace Peace be both to thee and peace be to thine house h i. e. To all thy Family and peace be unto all that thou hast i To all thy Goods So David's Prayer is very comprehensive reaching to his Soul and Body and Wife and Children and Servants and all his Estate 7 And now I have heard that thou hast shearers now thy shepherds which were with us we ‡ Heb. shamed hurt them not neither was there ought missing unto them all the while they were in Carmel k Which considering the licentiousness of Soldiers and the necessities which David and
l He mentions this as an eminent instance of his disobedience therefore hath the LORD done this thing unto thee this day 19 Moreover the LORD will also deliver * Chap. 〈◊〉 Israel with thee into the hand of the Philistines and to morrow shalt thou and thy sons be with me m i. e. In the state of the dead and so it was true both of Saul and Ionathan Or in the state of rest for though thou shalt suffer here for thy sin yet after death thou shalt be happy as dying in the Lords quarrel So the Devils design might be to flatter Saul into an opinion of his own future happiness and to take him off from all serious thoughts and cares about it And it is here observable That as it was the manner of the Heathen Oracles to answer ambiguously the better to save his credit in case of mistake the Devil himself not being certain of future events but onely conjecturing at what was most likely so doth this counterfeit Samuel here For as concerning the time he says to morrow which he understood indifferently for the very next day or for some short time after And as concerning the condition thou shalt be with me which may be understood either of a good condition if understood as spoken in the Person of Samuel or of a bad condition if understood as spoken by an evil Spirit or at least indefinitely of a dead condition be it good or evil which last he foresaw by circumstances to be very likely the LORD also shall deliver the host of Israel into the hand of the Philistines 20 Then Saul ‡ Heb. 〈◊〉 haste and iâ—… with the 〈◊〉 ness of his staâ—…ure fell straightway all along on the earth n Being quite dis-spirited with these sad and surprizing tidings and so unable to stand and was sore afraid because of the words of Samuel and there was no strength in him for he had eaten no bread all the day nor all the night 21 ¶ And the woman came unto Saul o From whom she departed when she had brought him and Samuel together that they might more freely converse together as being alone and saw that he was sore troubled and said unto him Behold thine handmaid hath obeyed thy voice and I have put my life in my hand and have hearkened unto thy words which thou spakest unto me 22 Now therefore I pray thee hearken thou also unto the voice of thine hand-maid p This earnestness did not come mecrly from her humanity and respect to Saul but from a prudent and necessary care of her self because if Saul had died in her House his Blood would have been charged upon her and let me set a morsel of bread before thee and eat that thou mayest have strength when thou goest on thy way 23 But he refused and said I will not eat But his servants together with the woman compelled him q i. e. Did over-persuade him by importunate intâ—… 〈◊〉 as the next words shew and he hearkened unto their voice so â—…e arose from the earth and sate upon the bed 24 And the woman had a fat calf in the house and she hasâ—…ed and killed it and took flour and kneaded â—… and did bake unleavened bread r Not having time to Leaven it thereof 25 And she brought it before Saul and before his servants and they did eat then they rose up and went away that night s i. e. Before Morning For he came by Night v. 8. and went away before Day not willing to have it discovered that he had consulted with a Witch CHAP. XXIX NOW the Philistines gathered together all their armies to Aphek a Either that in the Tribe of Asher Ios. 19. 24. or rather another Town of that Name in Issachar though not mentioned elsewhere in Scripture this being the case of many places to be but once Named and the Israelites pitched by a fountain which is in Jezreel 2 And the lords of the Philistines passed on by hundreds and by thousands but David and his men passed on the rereward with Achish b i. e. As the Life-guard of Achish as he had promised chap. 28. 2. Achish being as it seems thâ—… General of the Army 3 Then said the princes of the Philistines c The Lords of the other eminent Cities and Territories who were confederate with him in this expedition What do these Hebrews here And Achish said unto the princes of the Philistines Is not this David the servant of Saul the king of Israel which hath been with me these days or these years d Q. d. did I say Days I might have said Years either because he hath now been with me a full Year and four Months chap. 27. 7. or because he was with me some Years ago 1 Sam. 21. 10. and since that time hath been known to me And it is not improbable but David after his escape from thence might hold some correspondency with Achish as finding him to be a Man of more generous temper than the rest of the Philistines and supposing that he might have need of him for a Refuge in case Saul continued to seek his life and I have ‡ Heb. nothing in him Iohn 14. 30. found no fault in him since he fell unto me i. e. Since he revolted or left his own King to turn to me For that sense Achish put upon this escape of David as it is called chap. 27. 1. and so is the Phrase of falling to a party elsewhere used Ier. 37. 13 14. unto this day 4 And the princes of the Philistines were wroth with him e Were unsatisfied and offended with Achish for this intention and declaration and the princes of the Philistines said unto him * 1 Chr. 12. 19. Make this fellow return that he may go again to his place which thou hast appointed him f Herein the Wiâ—…e and Gracious Providence of God appeared both in helping him out of those snares and difficulties out of which no human wit could have extricated him but he must either have been or have been thought to be a Traitor and an ungrateful unworthy person either to the one or to the other side and moreover in giving him the happy opportunity of recovering his own and his All from the Amalekites which had been irrecoverably lost if he had gone into this Battel And the kindness of God to David was the greater because it had been 〈◊〉 â—…ust for God to have left David in all those Distresses into which his own sinful counsel and course had brought him and let him not go down with us to battel lest in the battel he be an adversary to us for wherewith should he reconcile himself unto his master should it not be with the heads of these men g i. e. Of these our Soldiers They speak according to the rules of Reason and true Policy for by this very course great Enemies have sometimes
Joab fell to the ground on his face and bowed himself and ‡ Heb. blessed thanked the king and Joab said To day thy servant knoweth that I have found grace in thy sight my lord O king in that the king hath fulfilled the request of ‖ Or thy his servant y i. e. Restored Absalom at my request Whereby Ioab thought to establish himself for ever and that he should be both the Fathers and the Sons favourite Quest. Whether David did well in granting this request Ans. Although there be some circumstances which in part extenuate David's fault herein as Amnon's high provocation of Absalom Absalom's being out of the reach of David's Justice where also he could and would have kept himself if David had not promised him impunity the extream danger of Absalom's infection by Heathenish principles and practises the safety of David's Kingdom which seemed to depend upon the Establishment of the Succession and that upon Absalom to whom the hearts of the people were so universally and vehemently inclined if the matter was really so and not pretended or magnified by the art of this subtil Woman yet it seems most probable that David was faulty herein because this action was directly contrary to the express Laws of God which strictly command the Supreme Magistrate to execute Justice upon all wilful Murtherers without any reservation Gen. 9. 6. Numb 35. 30 31. And David had no power to dispence with Gods Laws nor to spare any whom God commanded him to destroy for the Laws of God did bind the Kings and Rulers as well as the people of Israel to observe and obey them as is most evident from Deut. 17. 18 19. and from Ios. 1. 8. and many other places And indeed we may read David's sin in the Glass of those tremendous Judgments of God which befel him by means of his indulgence to Absalom For although Gods Providences be in themselves no Rule to Judge of the good or evil of Mens actions yet where they comply with Gods word and accomplish his threatnings as here they did they are to be taken for the tokens of Gods displeasure 23 So Joab arose and went to Geshur and brought Absalom to Jerusalem 24 And the king said Let him turn to his own house and let him not see my face z Lest whilst he shewed some mercy to Absalom he should seem to approve of his sin and thereby wound his own conscience and lose his honour and encourage him and others to such like attempts and that by this means Absalom might be drawn to a more thorough humiliation and true repentance So Absalom returned to his own house and saw not the kings face 25 ¶ ‡ Heb. and as Absalom there was not a beautiful man in all Israel to praise greatly But in all Israel there was none to be so much praised as Absalom for his beauty a This is here noted as the occasion of his pride and insolency and of the peoples affections to him and consequently of the following Rebellion from the sole of his foot even to the crown of his head there was no blemish in him 26 And when he polled his head for it was at every years end that he polled it because the hair was heavy on him therefore he polled it he weighed the hair of his head at two hundred shekels b Whereas ordinarily the hair of a Manss head which grows in a years space comes not to half so much But some Mens hair grows much faster and is much heavier than others But others understand this not of the weight but of the price of his hair which was sold by him that Polled it at that rate after the kings ‡ Heb. stone weight 27 And unto Absalom there were born three sons c All which died not long after they were born as may be gathered from chap. 18. 18. where it is said that Absalom had no son and one daughter whose name was Tamar d So called from her Aunt Chap. 13. 1. she was a woman of a fair countenance 28 ¶ So Absalom dwelt two full years in Jerusalem and saw not the kings face 29 Therefore Absalom sent for Joab to have sent him to the king e That by his mediation he might be admitted into the Kings favour and presence but he would not come to him and when he sent again the second time he would not come f Partly because perceiving David's affections to be cold to Absalom he would not venture his own Interest for him especially in desiring that which he feared he should be denied partly lest by interceeding further for Absalom he should revive the remembrance of his former Murther and meet with the reproach of one Murtherers interceeding for another and partly because by converse with Absalom he observed his temper to be such that if once he were fully restored to the Kings favour he would not onely eclipse and oppose Ioab's interest and power with the King but also attempt high things not without danger to the King and Kingdom as it happened 30 Therefore he said unto his servants See Joabs field is ‡ Heb. near my place near mine and he hath barley there go and set it on fire g That Ioab may be forced to come to me to complain of and demand reparations for this injury and Absaloms servants set the field on fire 31 Then Joab arose and came to Absalom unto his house and said unto him Wherefore have thy servants set my field on fire 32 And Absalom answered Joab Behold I sent unto thee saying Come hither that I may send thee to the king to say Wherefore am I come from Geshur It had been good for me to have been there still h Rather than here because my estrangement from him now when I am so near to him is both more grievous and more shameful to me But the truth of the business was this Absalom saw that his Father had accomplished his design in bringing him thither having satisfied both his own Natural affection and his peoples desire of Absalom's return from banishment but that he could not without restitution into the Kings presence and favour compass his design i. e. confirm and improve that interest which he saw he had in the peoples hearts now therefore let me see the kings face and if there be any iniquity in me let him kill me i For it is better for me to die than to want the sight and favour of my dear Father Thus he insinuates himself into his Fathers affections by pretending such Respect and Love to him It seems that by this time Absalom having so far recovered his Fathers favour as to be recalled he began to grow upon him and take so much confidence as to stand upon his own justification as if what he had done had been no iniquity at least not such as to deserve death For so much this speech intimates 33 So Joab
slaughter among the people that followeth Abâ—…alom 10 And he also that is valiant whose heart is as the heart of a lion shall utterly melt for all Israel knoweth that thy father is a mighty man and they which be with him are valiant men n The known fame of the 〈◊〉 valour of David and his followers will easily gain credit to that report and strike the stourest of our men with dread even Ahitophel himself if he should go with them 11 Therefore I counsel that all Israel be generally gathered unto thee o His pretence was that they might have a far greater Army and make sure though slow work his design was to gain David more time that he might increase his Army and make better provisions for the Battel and that the present heat of the people might be cooled and they might at last bethink themselves of their duty to David and return to their former Allegiance from Dan even to Beersheba as the sand that is by the sea for multitude and ‡ Heb. that thy face or presence go c. that thou go to battel in thine own person p For thy presence will put more Life and Courage into all thy Soldiers who will be ambitious to shew their utmost Skill and Courage in defending thy Person and Cause when they know that all their Actions are observed by him who hath the distribution of rewards and punishments in his hands So mayest thou also give counsel as occasion offers and encourage thy men to kill David which otherwise they may possibly be afraid to do Besides the glory of the Victory will be wholly thine which now Ahitophel seeks to get to himself 12 So shall we come upon him in some place where he shall be found and we will light upon him as the dew falleth on the ground q i. e. Plenteously suddenly irresistibly and on all sides for so the Dew falls and of him and of all the men that are with him there shall not be left so much as one 13 Moreover if he be gotten into a city then shall all Israel bring ropes to that city r Not that they should do so or that it was the Custom to do so but it is an Hyperbolical and Thrasonical expression suited to the vain-glorious temper of this insolent young man and therefore most likely to prevail with him implying that they would do so if they could not discover and destroy him another way or that they should be enough to do so if there were occasion and we will draw it into the river s Adjoyning to the City it being usual to build Cities near some River both for defence and for other accommodations until there be not one small stone sound there 14 And Absalom and all the men of Israel said t Being infatuated by a Divine power and given up to believe lyes and mistakes The counsel of Hushai the Archite is better than the counsel of Ahithophel for the LORD had ‡ Heb. commanded appointed to defeat the good counsel u So it was politically considered being the wisest and most effectual course to accomplish Absalom's end of Ahithophel to the intent that the LORD might bring evil upon Absalom 15 ¶ Then said Hushai unto Zadok and to Abiathar the priests Thus and thus did Ahithopel counsel Absalom and the elders of Israel and thus and thus have I counselled 16 Now therefore send quickly and tell David saying Lodge not this night in the plains of the wilderness x Lest the Kings and peoples minds change and Aâ—…itophel by his deep wit and great interest persuade the King to follow his former advice and to pursue you speedily but speedily pass over lest the king be swallowed up and all the people that are with him 17 Now Jonathan and Ahimaaz staied by En-rogel y Or the Fullers well A place near Ierusalem Ios. 15. 7. and 18. 16. for they might not be seen to come into the city and a wench z Pretending to go thither to wash some Cloathes went and told them and they went and told king David 18 Nevertheless a lad saw them a Who knew them to be favourers of David and observed them to wait there upon design and to gain intelligence and possibly saw the Wench speaking privately to them and told Absalom but they went both of them away quickly b Suspecting by this Lads observation and carriage that they were discovered and came to a mans house in Bahurim which had a well in his court whither they went down c Either to some hole in the side of the Pit or to the bottom of the Pit it being then dry as Pits often were in those hot Countries And this being in so open a place they concluded none would imagine them to be hid there And besides they relied upon Gods good Providence which they knew watched over David and them for his sake 19 And the woman took and spread a covering over the wells mouth and spread ground corn thereon Under pretence of drying it by the Sun which shews it was Summer-time and the thing was not known 20 And when Absaloms servants came to the woman to the house they said Where is Ahimaaz and Jonathan And the woman said unto them They be gone over the brook of water d i. e. Over Iordan This was a manifest lye but because it was spoken for no hurt but good onely many persons in those times conceived such lies to be lawful Compare Exod. 1. 19. Ios. 2. 4 5. But although God was pleased to overlook and pardon the sin and graciously to reward the good intention which accompanied them yet it is certain that all kinds of lyes are moral Evils and condemned by plain Scriptures and that we must not do evil that good may come nor tell a lye for Gods glory Rom. 3. 7 8. And when they had sought and could not find them they returned to Jerusalem 21 And it came to pass after they were departed that they came up out of the well and went and told king David and said unto David Arise and pass quickly over the water for thus hath Ahithophel counselled against you 22 Then David arose and all the people that were with him and they passed over Jordan e Either at the Ford or in Boats by the morning-light there lacked not one of them that was not gone over Jordan 23 ¶ And when Ahithophel saw that his counsel was not ‡ Heb. done followed he sadled his asse and arose and gate him home to his house to his city and ‡ Heb. gare charge concerning his house put his houshold in order f Disposed of his Estate by Will Compare Isa. 38. 1. and hanged himself g Partly because he could not indure to outlive his disgrace and the rejection of his Counsel and partly because he foresaw by this means David would gain time and strength
Dreams it is but reasonable to allow something extraordinary For who can doubt but God may so clear up and assist a mans reason in his Dream that he may have a true and strong apprehension of some things which also may make a sutable impression upon the will or affections and consequently such acts of the Soul may be Moral acts and regardable by God and men And this might be a kind of exstatical rapture whereby his Soul might be as it were carried out of his Body as St. Paul's was 2 Cor. 12. 3. for a season in which case both his reason might clearly and distinctly apprehend Gods mind and his Gracious offer and his Will might make a free choice of Wisdom which therefore might be accepted and rewarded by God Thou hast shewed unto thy servant David my father great ‖ Or bounty mercy according as he walked before thee in truth q Either First Sincerely and without dissimulation But that is more fully expressed in the following words in uprightness of heart Or rather Secondly in the true Worship and Service of God in the profession belief practice and defence of the truth or of the true Religion or of Gods Will or Word which is called truth Prov. 23. 23. Ioh. 17. 17. Gal. 3. 1. So truth here contains all his duties to God as righteousness doth his duties to men and uprightness the right manner of performing both sorts of duties and in righteousness and in uprightness of heart with thee r i. e. In thy Judgment to whom alone his heart was known and to whom he oft appealed as the witness of his Integrity and with respect to whom he performed all his duties even to men and thou hast kept s Or reserved that which thou didst not reserve for Saul whose Posterity thou didst cut off from the Kingdom for him this great kindness that thou hast given him a son to sit on his throne as it is this day 7 And now O LORD my God thou hast made thy servant king in stead of David my father and I am but a little child s So he was in Years not as if he were now but twelve Years old as many gather from this name of Child for that name is given to Ishmael when 18 Years old Gen. 21. 14 15 and to Rehoboam when 41 Years old 2 Chron. 13. 7. where the word is the same in the Hebrew and before this time David calls him a wise man chap. 2. 9. but he was now not above 20 Years old and withal which he principally intends he was raw and unexperienced as a Child in State-Affairs and altogether unfit for so hard a task I know not how to go out or come in t i. e. To govern my People and manage Affairs as that Phrase signifies Num. 27. 17. Deut. 31. 2. Ios. 14. 11. 8 And thy servant is in the midst of thy people u i. e. Is set over them to rule and guide them A Metaphor from the Overseer of divers Workmen who usually is in the midst of them that he may the better observe how each of them dischargeth his office which thou hast chosen x Thy peculiar People whom thou takest special care of and therefore wiltst expect a more punctual account of my Government of them a great people that cannot be numbred nor counted for multitude 9 * â—… Chr. 1. 1â—… Give therefore thy servant an ‡ Heb. 〈◊〉 understanding heart y Whereby I may both clearly discern and faithfully perform all the parts of my duty for both these are spoken of in Scripture as the effects of a good understanding and he that lives in the neglect of his duties or the practice of wickedness is called a Fool and one void of understanding to judge z Or govern as that word is used Iudg. 3. 10. and 4. 4. Psal. 7. 8. and 67. 4. Isa. 2. 4. and 16. 5. thy people that I may discern between good and bad a To wit in Causes and Controversies among my People that I may not through mistakes or prejudices or passions give wrong Sentences and call evil good or good evil for who is able b Of himself or without thy Gracious assistance to judg this thy so great a people 10 And the speech pleased the LORD c How such a Dreaming-prayer could please God see in the notes on v. 5 and 6. that Solomon had asked this thing 11 And God said unto him Because thou hast asked this thing and hast not asked for thy self ‡ Heb. 〈◊〉 days long life neither hast asked riches for thy self nor hast asked the life of thine enemies d That God would take away their lives or put them into thy power to destroy them but hast asked for thy self understanding ‡ Heb to 〈◊〉 to discern judgment 12 Behold I have done according to thy word e I have granted and do at this present grant unto thee thy desire And accordingly at this time God did infuse into him a far higher degree and greater measure of Wisdom than he naturally had lo I have given thee a wise and an understanding heart f i. e. Wisdom to govern thy People to know and do thy several duties which was the thing that Solomon desired v. 7 9. and the effects whereof here follow v. 16 c. and withal all Divine and human Wisdom the knowledge of all things of all the Arts and Sciences as may be gathered from 1 King 4. 29 c. and that in a far greater proportion than by his years and the time he could get for his study could possibly produce so that there was none g Either no King or rather no man for he is herein preferred not onely before all Kings but before all men chap. 4. 31. no meer man since the fall equalled him to wit in universal knowledge and especially in the art of well governing his People like thee before thee neither after thee shall any arise like unto thee ‖ Quest. Did not the Apostles excel him Ans. They did not in Natural and Political knowledge but onely in the knowledge of the mysteries of Faith which were more freely and more fully imparted in those times the ignorance whereof was no disparagement to Solomon's Wisdom because they were not discoverable by any Creature without Divine revelation which God saw fit not to afford in Solomon's time I know no inconvenience in affirming that Solomon's Natural capacities were higher than any of the Apostles and Solomon had a more comprehensive knowledge of all things known in that Age than the Apostles had in all the discoveries of their Age. 13 And I have also * Mat. 6. 〈◊〉 given h Either First I have granted and decreed to give for words signifying action are oft put onely for the purpose of the action Or rather Secondly I will give as it is expressed in the Parallel place
puffed up with the great Gifts which he had now received Comp. 2 Cor. 12. 7. And partly to stir him up to a more lively Exercise of Faith and Prayer which followed God's denial or suspension of his help as it is here expressed which also was attended with desired success hither and thither and Elisha went over 15 And when the sons of the prophets which were * ver 7. to view at Jericho saw him r Or as it is in the Hebrew And the sons of the Prophets who lived in Iericho saw him over-against them from â—…ome Hill where they stood at a convenient distance to observe the Event ver 7. they said s Heb. and they said â—…ither by Revelation or rather by the visible Effects of it which they saw The spirit of Elijah doth rest on Elisha And they came to meet him and bowed themselves to the ground before him s Thereby testifying their Reverence and Subjection to him as Elijah's Successor and their Master and Teacher 16 ¶ And they said unto him Behold now there be with thy servants fifty ‡ Heb. sons of strength strong men t Able to take such a journey let them go we pray thee and seek thy master lest peradventure * Ezek. 8. 3. Act. 8. 39. the spirit of the LORD hath taken him up and cast him upon ‡ Heb. one of the Mountains some mountain or into some valley u They thought either 1. That God had not finally taken him away from them but onely for a time comp 1 King 18. 12. which they heartily desired and therefore easily believed or that God had onely taken away his Soul and that his Body was cast down into some place which they desired to seek that they might give it an honourable Buâ—…ial And he said Ye shall not send 17 And when they urged him till he was ashamed x i. e. To wit to deny them any longer lest they should think his denial proceeded from a neglect of his Master or a contempt of the Sons of the Prophets or a secret content he took in his Masters loss that he might have his Honour and Power Or till they were ashamed because he did so oft and so obstinately deny their Request he said Send They sent therefore fifty men and they sought three days but found him not 18 And when they came again to him for he tarried at Jericho he said unto them Did I not say unto you Go not 19 ¶ And the men of the city said unto Elisha Behold I pray thee the situation of this city is pleasant as my lord seeth but the water is naught and the ground ‡ Heb. causing to miscarry barren y Either it was so Originally at least as to that part of the City where the Colledge of the Prophets was for it is not necessary to understand this of the whole Territory or it became so from the Curse of God inflicted upon it either when Ioshua first took it or afterwards when Hiel Rebuilt it Howsoever upon the Prophets care it grew exceeding fruitful and therefore is commended for its Fertility by later Writers 20 And he said Bring me a new cruse z Partly that there might be no ground of suspition that the Cure was wrought by any natural Vertue of any thing which was or had been in the Cruse before but onely by God's Power and partly that there might be no Legal Pollution in it which might offend God and hinder his Miraculous Operation by it and put salt therein a A most improper Remedy for Salt naturally makes Waters brackish and Lands barren Hereby therefore he would shew That this was Effected solely by the Divine Power which could work either without means or against them And they brought it to him 21 And he went forth unto the spring of the waters and cast the salt in there b Which was in it self idle and ineffectual considering both the quality of Salt and the small quantity of it and the place where it was put the Fountain which quickly works out any thing which is put into it See Levit. 11. 36. but was onely used as a sign of God's Presence and Power which did the thing compare Exod. 15. 25. 2 King 4. 41. and 6. 6. and said Thus saith the LORD I have healed these waters there shall not be from thence any more death c i. e. Hurt or Danger as death is oft used as 2 Cor. 11. 23. to Men or Beasts by drinking of it as formerly or barren land 22 So the waters were healed unto this day according to the saying of Elisha which he spake 23 ¶ And he went up from thence unto Bethel d To the other School or Colledge of Prophets to inform them of Elijah's translation and his succession into the same office and to direct and comfort and stablish them as he saw occasion and as he was going up by the way there came forth little children e Or children or young men as this Hebrew word oft signifies as Gen. 22. 5 12. and 41. 12. 2 Chr. 13. 7. Isa. 11. 6. It is more than probable they were old enough to discern between good and evil as their expression sheweth out of the city f Bethel which was the mother-City of Idolatry 1 King 12. 28 29. Hos. 4. 15. and 5. 8. where the Prophets planted themselves that they might bear witness against it and dissuade the people from it though it seems they had but small success there and mocked him g With great petulancy and vehemency as the conjugaiton of the Hebrew Verb signifies deriding both his Person and Ministry and that from a prophane contempt of the True Religion and a passionate Love to that Idolatry which they knew he opposed and said unto him Go up h Go up into Heaven whither thou pretendest that Elijah is gone Why didst not thou accompany thy Friend and Master to Heaven O that the same Spirit would take thee up also that thou mightest not trouble us nor our Israel as Elijah did thou bald-head i So they mock his Natural infirmity which is a great sin go up thou bald-head k There petition shews their heartiness and earnestness that it was no sudden nor rash slip of their Tongue but a scoff proceeding from a rooted impiety and hatred of God and his Prophets 24 And he turned back and looked on them and cursed them l Nor was this punishment too great for the offence if it be considered that these Children were grown up to some maturity See on v. 23. that their mocking proceeded from a great malignity of mind against God that they mocked not onely a man and an ancient man whose very Age commanded reverence and a Prophet but even God himself and that most Admirable and Glorious Work of God the assumption of Elijah into Heaven which makes it in some degree resemble the sin
9. and to be turned into darkness Joel 2. 31. Or Secondly The Sun it self went back and the Shadow with it This may seem most probable First By comparing this with Ios. 10. 13. where the Sun it self stood still Secondly Because it is said the sun it self returned Isa. 38. 8. for which he here mentions the shadow onely because the Miracle was not so easily discovered in the Sun as in the Shadow of a Dial. And though the sun may be elsewhere taken improperly yet where the improper signification is unnecessary the proper is and ought to be preferred before it Thirdly Because this Miracle was noted by the Babylonians who having understood that it was done for Hezekiah his sake sent to enquire into the truth and manner of it 2 Chron. 32. 31. Obj. If this had been done the Heathen Historians and Astronomers would have taken notice of it which we do not find that they did Ans. So it is most probable they did although those Books be not now extant which is not strange this being confessed and bewailed that so very few of the first and Ancient Writers are now left Herodotus himself the first and Father of the ancient Historians being long after this time And yet it is observed that there are some intimations of these things left though mixed with fables as many true Histories were as what the Poets fabled of Iupiter's making the Night twice as long as it should have been that he might enjoy Alâ—…mena longer Whether the Sun or Shadow went backward suddenly or leisurely and in the same time in which it had gone down is a question of no great moment the Miracle being evident either way by which it had gone down in the ‡ Heb. degrees dial of Ahaz u Which Ahaz had made in the Kings Palace This Dial he mentions because the truth of the Miracle might be best and soonest discovered there this Dial possibly being visible out of the Kings Chamber or at least beingnear to it and the Degrees be ing most distinct and conspicuous in this Dial but the same thing was discerned by all other Dials 12 ¶ * Isa. 39. â—… At that time Berodach baladan x Called Berodach-baladan Isa. 39. 1. whose name Iosephus found in that famous Chaldaean Historian Berosus He seems to have been the King of Assyria's Vice-Roy in Babylon and upon that terrible slaughter of 185 thousand in the Assyrian Host and the death of Sennacherib and the differences among his Sons to have usurped an absolute Sovereignty over Babylon and either himself or his Son destroyed the Assyrian Monarchy and translated the Empire to Babylon the son of Baladan king of Babylon sent letters and a present unto Hezekiah y Partly for the reasons mentioned 2 Chron. 32. 31. and partly to assure himself of the Friendship and assistance of Hezekiah against the Assyrians their common and as yet powerful Enemy for he had heard that Hezekiah had been sick 13 And Hezekiah hearkned unto them z i. e. Granted their desires of a League and Amity with them and shewed them all the house of his ‖ Or 〈◊〉 precious things the silver and the gold and the spices and the precious ointment and all the house of his ‖ Or 〈◊〉 ‡ Heb. 〈◊〉 armour and all that was found in his treasures a For though his Countrey had lately been harassed by the Assyrians yet he had reserved all his Treasures and precious things which he and his Fathers had gathered in Ierusalem Besides he had considerable spoils out of the Assyrian Camp Also he had many Presents sent to him 2 Chr. 32. 23. which doubtless were things of considerable worth there was nothing in his house nor in all his dominion that Hezekiah shewed them not b Which he did through vain ostentation and pride of heart 2 Chron. 32. 25 26. being lifted up by the great Honour which God had done him in working such Glorious Miracles for his sake and by the great Respects and Presents rendred to him from divers Princes and People and now by this great Babylonian Monarch So hard a matter is it even for a good man to be high and humble 14 ¶ Then came Isaiah the prophet unto king Hezekiah and said unto him What said these men and from whence came they unto thee And Hezekiah said They are come from a far countrey c A vain-glorious expression intimating the great honour which he had from all parts both far and near even from Babylon d That great and potent Monarchy which he speaks to magnify his own honour and happiness 15 And he said What have they seen in thine house e He asketh not that he was ignorant of it but that from his Answer he might take the occasion of delivering Gods message to him and Hezekiah answered All the things that are in mine house have they seen there is nothing among my treasure that I have not shewed them 16 And Isaiah said unto Hezekiah Hear the word of the LORD 17 Behold the days come that all that is in thine house and that which thy fathers have laid up in store unto this day * Chap. 24. 13. 〈◊〉 25. 13. 〈◊〉 27. 22. shall be carried into Babylon f This Judgment is denounced against him for his pride which God exceedingly abhors and for his ingratitude whereby he took that honour to himself which he should have given intirely to God and abused Gods Gifts and Favours to the gratification of his own Lusts Of both which see 2 Chron. 32. 25 26. and for his Carnal confidence in that League which he had now made with the King of Babylon by which it is probable he thought his Mountain to be so strong that it could not be removed nothing shall be left saith the LORD 18 And of thy sons that shall issue from thee which thou shalt beget g i. e. Of thy Grand-Children who are oft called sons shall they take away and they shall be eunuchs in the palaâ—… of the king of Babylon h They shall be Servants to that Heathen Monarch whereby both their Bodies will be subject to Slavery and the Lusts of their Lords and their Souls exposed to the peril of Idolatry and all sorts of Wickedness which must needs be very grievous to so good a Man as Hezekiah and was indeed a very sore Judgment Whereby God would teach the World the great evil of sin yea even of those sins which are generally esteemed but small and venial for such were those sins of Hezekiah noted upon v. 17. 19 Then said Hezekiah unto Isaiah Good is the word of the LORD i I heartily submit to this sentence as being both just because deserved and procured by mine and my Peoples sins and merciful because the punishment is less than I have deseved which thou hast spoken And he said ‖ Or Shall 〈◊〉 not be 〈◊〉 â—…nd 〈◊〉 c. Is
and in the latter to signifie for or instead of However the sense is plainly this This is so far from being an Evidence of Iob's sincere and generous Piety that it is only an Act of deeper Hypocrisie and meer Self-love he is well enough contented with the loss of his Estate and Children too so long as he sleeps in a whole skin and he is well pleased that thou wiltst accept of all these as a Sacrifice or Ransom in his stead and it is not true Patience and Humility which makes him seem to bear his Crosses so submissively as depth of policy that by his feigned-carriage he may appease thy Wrath against him and prevent those further Plagues which for his Hypocrisy and other sins of which he is conscious he fears thou wiltst otherwise bring upon his own Carkass as will plainly appear upon further Trial. 5. But put forth thine Hand now and touch his Bone and his Flesh g Touch i. e. smite him not sleightly but to the quick and to the Bones and Marrow so as he may feel Pain and Anguish indeed which is oft expressed by reaching to the Bones as Psal. 6. 2. and 32. 3. and 51. 8. and he will †Heb. 〈◊〉 curse thee to thy Face 6. And the LORD said unto Satan Behold he is in thine Hand * 〈◊〉 〈◊〉 but save his Life h Do not attempt to take away his Life which I will not suffer thee to do 7. So went Satan forth from the presence of the LORD and smote Job with sore boils i â—…ke those inflicted upon the Egyptians which are expressed by the same word and threatning to Apostate Israelites Deut. 28. 27. whereby he was made loathsom to himself and to his nearest Relations 〈◊〉 1â—… 13 19. and a visible monument of Divine Displeasure and filled with tiring and consuming pains in his Body and no less Torment and Anguish in his mind from the sole of his Foot unto his Crown k In all the outward parts of his Body His Tongue he spared that it might be capable of â—…nting those Blasphemies against God which he expected and desired 8. And he took him a Potsherd l Partly to allay the Itch which his Ulcers caused and partly to squeeze out or take away that purulent matter which was under them or flowed from them and was the great cause of his Torment And this he did not with soft Linnen Cloaths either because he had not now a sufficient quantity of them for so much use or because therein he must have had the help of others who abhorred to come near him Ch. 1â—… 13 14 15. Nor with his own Hands or Fingers which were also ulcerous and so unfit for that use and besides he loathed to touch himself but with Potsherds either because they were next at hand and ready for his present use or in token of his Repentance and deep Humiliation under Gods heavy hand which made him decline all things which favoured of tenderness and delicacy to scrape himself withal and he sat down among the ashes l Heb. In dust or ashes as Mourners used to do Of which see Iob 42. 6. Ionah 3. 6. Mat. 11. 21. 9. Then said his Wife m Whom the Devil spared with cruel intent to be the Instrument of his Temptations and the aggravation of Iob's misery by unnatural unkindness to him which is declared Ch. 19. 17. and elsewhere unto him Dost thou still retain thine Integrity n Art thou yet so weak to persist in the practice of Piety when it is not only unprofitable to thee but the chief occasion of all these thy insupportable miseries and when God himself not only forsakes and leaves thee in this helpless and hopeless condition but is turned to be thy greatest Enemy †Heb. bless 1 Kin. 21. 10. 13. curse God and die o Seeing thy blessing of God availeth thee so little it is time to change thy note Curse God and die i. e. reproach him to his face and tell him of his Injustice and Unkindness to thee and that he loves his Enemies and hates his Friends and that will provoke him to take away thy Life and so end thy Torments Or curie God though thou die for it But although this word somtimes signifies cursing as Iob 1. 11. and 1 King 21. 10. yet most properly and generally it signifies blessing and so it may very well be understood here as a Sarcastical or Ironical Expression such as there are many in Scripture as Eccles. 11. 9. Lam. 4. 21. and in all Authors And so the fence may be this Bliss God and die i. e. I see thou art set upon blessing of God thou blessest God for giving and thou blessest God for taking away and thou art still blessing of God for thy loathsom and tormenting Diseases and he rewards thee accordingly giving thee more and more of that kind of Mercy for which thou blessest and praisest him Go on therefore in this thy pious and generous course and die as a Fool dieth and carry this Reputation to thy Grave that thou hadst not common sense in thee to discern between good and evil between thy Friends and thy Foes Or rather awake out of this stupidity and Lethargy and give over this absurd and unreasonable practise and as God gives thee no Help nor Comfort let him lose thy Praises and Service And this being her sense it is not strange he reproveth her so sharply for it And yet it seems hard to think that Iob's Wife should arrive at that height of Impudence and Impiety as in plain terms to bid him curse God 10. But he said unto her Thou speakest as one of the foolish p i. e. Like a rash and inconsiderate and weak person that dost not understand nor mind what thou sayest Or like a wicked and most prophane person for such are frequently called Fools in Scripture as Psal. 14. 1. and 74. 18. and every where in the Proverbs Women speaketh What! Shall we receive good at the Hand of God and shall we not receive evil q Shall we poor Worms give Laws to our Supream Lord and Governour and oblige him always to bless and favour us and never to afflict us And shall not those great and manifold and long-continued Mercies which from time to time God hath freely and graciously given us compensate for these short afflictions Ought we not to bless God for those Mercies which we did not deserve and contentedly to bear those Corrections which we deserve and need and if it be not our own fault may get much good by In all this did not Job sin with his Lips r By any Reflections upon God by any impatient or unbecoming Expressions 11. Now when Job's Three Friends heard of all this evil that was come upon him they came every one from his own place Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite s Which were
yours were such I should readily yield to them but what doth your arguing reprove p Or your arguing argue There is no truth in your Assertions nor weight in your Arguments and therefore are they of no account or power with me 26. Do ye imagin to reprove words q i. e. Do you think that all your Arguments are solid and unanswerable and all my Answers are but idle and empty words Or do you think it is sufficient to cavil and quarrel with some of my words and expressions without considering the merits of the cause and the truth of my condition or giving an allowance for humane infirmity or for my extreme misery which may easily force from me some indecent expressions and to reprove the speeches of one that is desperate r Of a poor miserable hopeless and helpless man for the words of such persons are commonly neglected and despised although there be truth and great weight in them See Eccles. 9. 16. And such are generally thought to speak from deep passions and prejudices more than from reason and judgment which are as wind s i. e. Which you esteem to be like the Wind vain and light without solid substance making a great noise with little sense and to little purpose But this last branch of the verse may be and by many is rendred otherwise And do ye imagine which is to be repeated out of the former clause as is very usual in Scripture the words of one that is desperate to be but wind i. e. empty and vain Do you take me for a desperate and distracted man that knows not or cares not what he saith but only speaks what comes first into his mind and mouth The Wind is oft used to express vain words as Ch. 15. 2. Ier. 5. 13. and vain things Iob 7. 7. Prov. 11. 29. Some render the whole verse thus Do you in your arguings think or ought you to think the discourses of a dejected or desponding or sorely afflicted man such as I am to be but words and wind i. e. vain and empty as indeed the discourses of such persons use to be esteemed by such as are in an higher and more prosperous condition But you should judge more impartially and more mercifully Possibly the verse may be rendred thus Do you think to reprove the speeches of a desperate or dejected or miserable man such as I am and you use me accordingly with the praposition being very frequently omitted and understood in the Hebrew tongue words and with for the Hebrew prefix Lamed oft signifies with as hath been formerly proved wind You think any words or Arguments will be strong enough against one in my circumstances So it agrees with the foregoing verse 27. Yea †Heb ye câ—…st to fall upon ye overwhelm t Your words are not onely vain and useless and uncomfortable to me but also grievous and pernicious the fatherless u Heb. You rush or throw your selves upon him For words in Hiphil are oft put reciprocally as Hebricians know You fall upon him with all your might and say all that you can devise to charge and grieve him A metaphor from wild beasts that fall upon their prey to hold it fast and devour it You load him with censures and calumnies u Or the desolate i. e. me who am deprived of all my dear children and of all my estate forsaken by my friends and by my heavenly father Which should have procured me your pity rather than your censure and ye dig a pit for your friend x Or you feed or feast for so this Hebrew word is oft used as 2 Sam. 3 35. 2 Kings 6 23. Iob 40. 15. upon your friend i. e. You insult and triumph over me whom sometimes you owned for your friend 28. Now therefore be content look upon me y Be pleased either 1. To look upon my countenance if it betrayes any fear or guilt as if I spoke contrary to my own conscience Or rather 2. to consider me and my cause further and better than you have done that you may give a more true and righteous judgment concerning it for it is †Heb. before your face evident unto you z You will plainly discover it A little further consideration and discourse will make it manifest and I shall readily acknowledge it if I lie 29. * Ch. 17. 10. Return a Turn from your former course of perverse judgment lay aside passion and prejudice against me let me beg your second thoughts and a serious review of my case I pray you let it not be iniquity b To wit in your thoughts or debates I beg not your favour but your justice judge according to right and do not conclude me to be wicked because you see me to be miserable as you have falsly and unjustly done Or there shall be no iniquity to wit in my words which I have spoken and which I am further about to speak Which you will find upon the review yea return again my righteousness is ‖ That is in this matter in it c i. e. In this cause or matter between you and me the Relative without the Antecedent which is frequent in the Hebrew Language You will find the right to be on my side 30. Is there iniquity in my tongue d Consider again and more throughly examine if there be any untruth or iniquity in what I have already said or shall further speak to you cannot †Heb. my palate my tast e i. e. My judgment which discerns and judgeth of words and actions as the tast or palate doth of meats discern perverse things f i. e. False opinions or sinful expressions I am not so bereft of common understanding as not to be able to distinguish between good and evil And therefore if I have uttered or should utter any perverse words I should apprehend them to be so as well as you do CHAP. VII 1. IS there not ‖ Or a warfare * Chap. 14. 13 14. Psal. 39. 4. an appointed time to man upon Earth a Is there not a certain and short time limited by God wherein man shall live in this sinful vain and miserable world after which he shall live in an holier and happier place and state And is it a crime in me to desire that God would give me some ease and respite for the present and bring me to that blessed and joyful period are not his daies also like the daies of an hireling b Whose time is limited and short being but for a few years Isa. 16. 14. 21. 16. and sometimes but for daies Iob 14. 6. Matth. 20. 1 2. and whose condition is full of toil and hardship 2. As a Servant †Heb. gapeth after earnestly desireth the shadow c i. e. The Sun-set or the Night the time allotted for his rest and repose Psal. 104. 23. And why may
those who are worthy of that name and duly administer that Office Whose faces God may be said to cover because he removeth them from their high places into obscurity and covers them with contempt and in a manner passeth a sentence of condemnation and destruction upon them Covering of the face being the usual posture of condemned persons and of men in great misery Of which see Esth. 7. 8. Psal. 44. 22. Isa. 15. 17. Ier. 14. 4. So the sense of this verse is God commonly advanceth wicked men into power and honour and casteth down men of true worth and vertue from their Seats if not r If it be not as I say If God do not these things where and who is he s Either 1. Who will conâ—…ute me by solid arguments Or 2. Who doth these things Who but God doth dispose of the world in this manner 25. Now t What he had said of the calamities which God usually inflicted upon good men he now exemplifieth in himself * 〈◊〉 7. 6. my days u The days either of my prosperity For the time of affliction is commonly described by the night or rather 2. Of my life as the last clause sheweth For it were an absurd and contradictious speech to say that his prosperous days saw no good are swifter than a Post x Who runs or rides upon swift horses they flee away they see no good y I enjoy no good in them Seeing is oft put for experiencing either good or evil Iob 7. 7. Psal. 34. 12. Ioh. 3. 36. 8. 51. 26. They are passed away as the †Heb. Ships 〈◊〉 ‖ Or Ships of 〈◊〉 swift ships z Heb. ships of desire which make great hast as if they longed for their desired Haven as it is called Psal. 107. 30. Or ships of pleasure Which sail more swiftly than ships of great burden * 〈◊〉 1. 8. as the Eagle a Which geneally flies most swiftly Deut. 28. 40. Ier. 4. 13. Lam. 4. 19. especially when it s own hunger and the sight of its prey quickens his motion that hasteth to the prey 27 * Chap. 7. 13. If I say b If I resolve within my self I will forget my complaints c I will cease complaining I will leave off my †Heb. face heaviness d Heb. mine anger wherewith Iob was charged by his friends Ch. 18 4. my angry expressions and comfort my self e I will endeavour to take comfort 28. I am afraid of all my sorrows f Or my pains and griefs I find all such endeavours vain for if my griefs be suspended for a little time yet my fears continue I know that thou wilt not hold me innocent g I plainly perceive that my changing my note is to no purpose for thou O God to whom he makes a sudden Apostrophe as he doth also v. 31. wiltst not clear my innocency by removing those afflictions which make them judge me guilty of some great crime words proceeding from great impatience and despair of relief 29. If I be wicked h Heb. I shall be wicked or guilty to wit before thee Whether I be holy or wicked if I dispute with thee I shall be found guilty Or thus I shall be used like a wicked man and punished as such So this is opposed to his not being held innocent v. 28. i. e. not being acquitted or exempt from punishment why then labour I in vain i Why then should I not indulge my griefs but restrain them why should I comfort my self with vain hopes of deliverance as thou advisest me Ch. 8. 6. or seek to God as I was directed Ch. 5. 8 for that ease which I see he is resolved not to give me why should I trouble my self with clearing mine innocency seeing God will still hold me guilty 30. * Jer. 2. 22. If I wash my self k Either 1. really by sanctification cleansing my heart and life from all filthiness or rather 2. declaratively or judicially i. e. â—…f I clear my self from all imputations and fully prove my innocency before men with Snow-water l i. e. As men cleanse their bodies and as under the Law they purified themselves with water which he here calls water of Snow either because by its purity and brightness it resembled Snow or because in those dry Countries where fresh and pure water was scarce Snow-water was much in use or because that water might be much used among them in some of their ritual purifications as coming down from Heaven and make my hands never so clean 31. Yet shalt thou plunge me in the ditch m i. e. In miry and puddle water whereby I shall become most filthy But as Iob's washing so God's plunging him c. is not understood really as if God would make him filthy but onely judicially that God would prove him to be a most guilty and filthy creature notwithstanding all the professions and evidences of his purity before men and mine own cloths shall ‖ Or make me to be abhorred abhor me n i. e. I shall be so altogether filthy that my own cloths if they had any sense in them would abhor to touch me A figure called Prosopopoeia 32. For he is not a man as I am o But one infinitely superiour to me in Majesty and Power and Wisdom and Justice that I should answer him p That I should presume to debate my cause with him or answer his allegations against me and that we should come together q Face to face to plead upon equal terms before a superiour and indifferent Judge in Judgment 33. * 1 Sam. 2. 25. ver 19. Neither is there †Heb. one that shall argue any ‖ Or Umpire days man q Or a Reprover or a Judge or Umpire whose office was to reprove the guilty person betwixt us that might lay his hand upon us both r i. e. Use his power and authority to appoint the time and place of our meeting to order and govern us in pleading and to oblige us to stand to his decision The hand is oft put for power and laying on the hand upon another was oft-times an act and sign of superiority and dominion 34. * Chap. 13. 21. 33. 7. Let him take his Rod away from me and let not his fear s Objectively so called i. e. The fear and dread of him of his Majesty and justice Let him not deal with me rigorously according to his soveraign dominion and perfect justice but according to his wonted grace and clemency terrifie me 35. Then would I speak and not fear him t i. e. I would speak freely for my self being freed from the dread of his Majesty which takes away my spirit and courage and stoppeth my mouth †Heb. But I am not so with my self but it is not so with me u i. e.
find him out deeper than hell what canst thou know r Concerning him and his ways which are far out of thy sight and reach 9. The measure thereof is longer than the earth r From one end to the other and broader than the sea s Which is called the great and wide sea Psalm 104. 25. 10. * Chap. 9. 12. If he ‖ Or make a change cut off t To wit a Person or a Family and shut up u In a Prison or in the hands of an Enemy This shutting up is opposed to the opening of the prison-doors and to that enlargement which God is elsewhere said to give to men or gather together x Either 1. in a way of judgment as a like word is used Psalm 26. 9. Gather not my soul with sinners Or rather 2. in a way of mercy as this word is generally used in Scripture this being every where promised by God to his people as an eminent mercy that he would gather them together So this is opposed to the former actions and the sense of the place is whether it pleaseth God to scatter a Family or to gather them together from their dispersions then †Heb. who can turn him away who can hinder him y From doing what he pleaseth and designeth with his own Creatures Who can restrain him either by giving Law to him or by force and power Or who can contradict or answer him or object against him or retort or return upon him i. e. charge him with injustice in such proceedings Which sense may seem to agree best both with the scope of the place and state of the question between him and Iob which was not whether any man could resist God's power but whether he could question his justice and with the following Verse 11. For * Ps. 10. 11 14. 35. 22. he knoweth vain man z Though men know but little of God and therefore are very unfit Judges of all his Counsels and Actions yet God knows man exactly and his vanity or â—…abhood or folly or rashness for all these this word signifies He knoweth that every man in the World is guilty of much vanity and folly and therefore seeth sufficient reason for his severity against the best men such as thou O Iob fanciest thy self to be and if thou wert so thou hast no reason to wonder at or quarrel with his proceedings And if thy quarrel be that he shuts thee up or cuts thee off when he gathers others under his wing and protection whom thou thinkest or knowest to be worse than thy self while thou doest impeach his justice thou doest but betray thy own vanity and folly For he knows both whom he chastiseth and whom he spareth and why he doth it though he do not acquaint thee with the reasons of all his actions he seeth wickedness also a As he knoweth the vanity of all men so he exactly perceiveth the wickedness of evil men though it be covered with the Veil of Religion He seeth thy evil heart which discovers it self by such wicked and scandalous speeches against the justice and goodness of his Providence which gives him just cause to continue and encrease thy miseries Though thou art partial and flatterest thy self with a conceit of thy own Integrity yet he knoweth thy hypocrisie and wickedness will he not then consider it b Shall he only see it as an idle Spectator and not observe it as a Judge to requite and punish it 12. For †Heb. empty or hollow * Ps. 73. 22. 92. 6. Eccl. 3. 18. vain man would be wise c Or Yet or But vain or empty man that foolish Creature that since the fall is void of all true wisdom and solid knowledge and judgment of the things of God would be wise i. e. pretends to be and would be thought wise and able to pass a censure upon all God's ways and works Or thus But vain man is foolish or without heart i. e. without understanding unable to judge aright of the ways and things of God For a Verb very like this and coming from the same Root signifies to have ones heart taken away Cant. 4. 9. though man be born d And man is born i. e. he is by his birth such this evil is now natural and hereditary and therefore common to all men and therefore it is not strange if Iob partake of the common distemper like a wild asses colt e i. e. Ignorant and dull and stupid as to the knowledge of divine things and withal heady and untractable and therefore very incompetent to judge of these high affairs 13. * Ch. 5. 8. 22. 21. If thou f O Iob thy business is not to quarrel with thy Maker or his Works but to address thy self to him prepare thine heart g To wit to seek God as it is expressed 2 Chron. 19. 3. 30. 19. Psalm 78. 8. If thou prepare thy heart by sincere repentance for all thy hard speeches of God and fins against him and with a pure and upright heart seek unto him without which thy prayers will be in vain Or If thou directest or rectifiest thine heart turning thy bold contentions with God into humble and sincere supplications to him and stretch out thine hands h i. e. Pray which is here described by its usual gesture as Chap. 15. 25. Psalm 88. 9. towards him i i. e. To God as appears both from the nature of the thing and from the Context 14. If iniquity be in thine hand k Either 1. If thou hast in thine hand or possession any Goods got by injury or oppression as it seems they supposed that he had Or 2. more generally If thou allowest thy self in any sinful practises The hand is put for action Whereof it is the Instrument put it far away l Keep thy self aâ—… a great distance not only from such actions but also from the very occasions and appearances of them and let not wickedness dwell m Let it not have a quiet and settled abode or allowance in thy tabernacles n i. e. In thy habitation i. e. either in thy self or in thy family whose sins Iob was obliged as far as he could to prevent or reform as he had done Chap. 1. 5. He saith Tabernacles because anciently the habitations of great men consisted of several Tents or Tabernacles as we see Gen. 24. 67. 31. 33. 15 For then shalt thou lift up thy face o Which notes chearfulness and holy boldness and confidence as a dejected Countenance notes grief and shame See Gen. 4. 5 6. 2 Sam. 2. 22. Iob 22. 26. Luke 21. 28. without spot p Or Being without spot So it is only an Ellipsis of the Verb Substantive which is most frequent And this fitly follows as the ground of his confidence because he should in this case have a clear and unspotted Conscience and a
and the heritage †Heb. of his decree from God appointed unto him g Heb. the heritage i. e. the Portion as before called here an heritage partly to note the stability and assurance of it that it is as firm as an Inheritance to the right Heir and partly in opposition to that Inheritance which he had gotten by fraud and violence of his word either 1. of God's Word i. e. which is allotted to him by the word or sentence of God Or 2. of the wicked man's word the reward of his speeches which like his actions are and may well be presumed to be wicked and blasphemous and many ways offensive to God And he instanceth in his speeches rather than his actions to meet with Iob who though he made some colourable excuses for his actions yet was manifestly guilty of hard and sinful speeches against God which he would hereby intimate that they were not such harmless and excusable things as Iob pretended as appeared by these severe judgments which they brought upon wicked men by God CHAP. XXI 1. BUt Iob answered and said 2. Hear diligently my speech and let this be your consolations a Or This shall be your consolations i. e. I shall accept of your patient and diligent attention to me in stead of all those consolations which you owed to me in this condition and which I expected from you 3. Suffer me that I may speak b Without such interruption as you have given me Chap. 20. 2. and after that I have spoken * Ch. 16. 10 17. 2. mock on c If I do not defend my Cause with solid and convincing Arguments go on in your scoffs if you please 4. As for me is my complaint to man d Or of man for the prefix Lamed commonly signifieth both to and of And this question implies a Denial or that his Complaint is not to or of man to wit only but to or of God as is here sufficiently implied and oft elsewhere expressed by Iob in this Book So the sense seems to be either 1. this I do not make my moan or complaint unto or expect relief from you or from any men but from God onely and therefore you have reason patiently to hear me when I am pouring forth my Complaints to God Or rather 2. this do I onely complain or have I reason to complain onely of you and your unmerciful carriage to me or of men who have dealt barbarously with me Chap. 1. 30. 1. 9. c. Surely no But my complaint is of God and of his hard and severe dealing with me It is he who hath alienated my Friends affections from me and stirred up mine enemies against me And though it hath been my chief care and business to please and serve him yet he hath also set himself against me and shot all his Arrows into me And therefore my Expostulations with him which here follows v. 7. is the more reasonable and if you will hear me calmly and patiently you will find that I have cause of complaining and if it were so e i. e. If my complaint were only of man I have cause to be troubled Or if it be so i. e. If I do not complain of man but of God it is no wonder if my Spirit be greatly oppressed and you ought to allow me the liberty of easing my troubled mind and modestly pleading my Cause before God why should not my spirit be †Heb. shortned troubled f Heb. be shortned or straitned i. e. either grieved or vexed as this word signifies Exod. 6. 9. Num. 21. 5. Iudg. 10. 16. 16. 16. The heart is enlarged by joy and contracted by sorrow as appears by Philosophy and Experience 5. †Heb. look unto me Mark me and be astonished g Consider what I am about to say concerning the wonderful prosperity of the worst of men and the intolerable pressures of some good men such as I have manifested and shall prove that I am and it is able to fill you that are but Spectators with astonishment and horrour at the strange and mysterious course of Divine Providence herein and therefore it is no wonder if I who suffer such things from that God whom I have so faithfully served am overwhelmed with the sense of it and lay your hand upon your mouth h i. e. Be silent as this Phrase is oft used as Chap. 40. 4. Prov. 10. 32. Mich 7. 16. for shame forbear to vex me with your words Or you will lay c. the Imperative being put for the Future as is usual I am perswaded you will be silenced and convinced by what I shall say 6. Even when I remember i What I have partly observed and partly felt of these things The very remembrance of what is past fills me with dread and horrour I am afraid and trembling taken hold on my flesh 7. * Ch. 12. 6. Psal 17. 10. 73. 3 12. Jer. 12. 1. Hab. 1. 16. Wherefore k He expostulates this matter partly with his Friends If things be as you say how comes this to pass c. partly with God himself wherefore doth the righteous God distribute things so unequally do the wicked live l To wit long and happily as living is oft taken as Levit 18. 5. 1 Sam. 10. 24. 25. 6. Psal. 38. 19. a painful and afflicted life being a kind of death and oft so called as Deut. 30. 15 19. Prov. 15. 10. 19. 16. 1 Cor. 3. 22. 15. 31. become old m To wit in their prosperous estate yea are mighty in power 8. Their seed n Either 1. the Fruits of their ground Or rather 2. their Children as it is explained in the next branch of the Verse the words both here and there used being commonly so understood is established o i. e. They multiply and prosper greatly in their sight p Which is a great addition to their happiness with them and their off-spring before their eyes 9. Their houses †Heb. are peace from fear are safe from fear neither is the rod of God upon them q They neither fear nor feel any disturbance 10. Their bull gendreth and faileth not their cow calveth and casteth not her calf 11. They send forth their little ones like a flock r Of Sheep or Goats as the word signifies in great numbers and with sweet concord which is a singular delight to them and to their Parents and their children dance 12. They take the timbrel and harp and rejoyce at the sound of the organ 13. They spend their days ‖ Or in 〈◊〉 in wealth s In good i. e. in the enjoyment of all the good things of this life without any mixture of evil and in a moment t They do not die of a lingring and tormenting Disease as I now and many other good men die but suddenly and sweetly like Lambs
God's Image no less than my self to whom therefore I owed some respect for God's sake 16. If I have withheld the poor from their desire m i. e. Denied them what they desired of me either in justice or from necessity For he was not obliged to grant their vain or inordinate desires or have caused the eyes of the widow to fail n To wit with tedious expectation of my justice or charity I durst neither deny nor delay my help when they required and needed it 17. Or have eaten my morsel my self alone o without communicating part of my Provisions or Estate to the Poor as it follows and the fatherless p This one kind of necessitous persons is put for all the rest hath not eaten thereof 18. For from my youth q As soon as I was capable of managing my own Affairs and of doing good to others he was brought up with me r In my Family or at least under my care and protection as with a Father s i. e. With all the diligence and tenderness of a Father and I have guided ‖ That is the widow her t i. e. The Widow mentioned v. 16. and commonly joyned with the Fatherless from my Mothers womb u i. e. From my tender years ever since I was capable of discerning good and evil I have made conscience of this Duty and this my continuance in well-doing is a good Evidence of my sincerity therein 19. If I have seen any perish for want of clothing x When it was in my power to cloath and arm them against cold and nakedness or any poor without covering 20. If his loyns have not blessed me y i. e. Given him occasion to bless and praise me and to pray to God to bless me for covering them the loyns being put synecdochically for the whole Body See â—…he like expression Deut 24. 13. and compare Gen. 4. 10. Luke 16. 9. and if he were not warmed with the fleece of my sheep z With clothing made of my Wool 21. If I have lift up mine hand against the fatherless a To smite him with the Fist of wickedness as the phrase is Isa. 58. 4. to bring him to the Judgment-seat that under colour of Justice I might take away his Right as powerful Oppressors use to do or any ways to threaten injure or crush him when I saw my help in the gate b When I understood my advantage against him and that I could influence the Judges to do what I pleased 22. Then let mine arm fall from my shoulder-blade c I am contented that that arm which hath been so wickedly employed may either rot off or fall out of joynt and so be useless and burdensom to me and mine arm be broken from ‖ Or the channel bone the bone 23. For * Isa. 13. 6. Ioel 1. 15. destruction from God was a terrour to me d I was so far from denying or questioning God's Providence wherewith you seem to charge me that I always reverenced it and when by reason of my great Wealth and Power and Interest I had little reason to fear man I stood in awe of God and of his judgments and made it my care and business to please God and by reason of his highness e Or Excellency or Majesty which is most glorious and terrible I could not endure f I found my self utterly unable either to oppose his power or to bear his wrath and therefore I durst not provoke him by any impiety or injustice 24. * Mar. 10. 24. 1 Tim. 6. 17. If I have made gold my hope g i. e. The matter of my hope and trust placing my chief joy and satisfaction in worldly wealth expecting safety and happiness from it Compare Psalm 62. 10. or have said to the fine gold Thou art my confidence 25. * Psa 62. 10. If I rejoyced h To wit carnally and excessively esteeming my self happy therein without God's love and favour for otherwise it is not only lawful but a duty and gift of God moderately and thankfully to rejoyce in the good things of this life Of which see Deut. 12. 7. Eccles. 2. 24. 25 26. 3. 12 13. 5. 18 19. because my wealth was great and because mine hand had †Heb. found much gotten much i Ascribing my wealth to my own wit or industry rather than to God's goodness and mercy And these sins he the rather mentions partly for his own vindication lest it should be thought that God took away his Estate because he had abused it to pride or carnal confidence or luxury or the oppression of others c. and partly for the instruction of Mankind in succeeding generations that they might take notice of the malignity and odiousness of these practises which by most men are reputed either laudable or harmless or at worst but light and trivial miscarriages 26. * Deut. 4. 19. 11. 16. 17. 3. If I beheld k Not simply nor only with admiration for it is a glorious work of God which we ought to contemplate and admire but for the end here following or so as to ascribe to it the honour peculiar to God †Heb. the light the sun l Heb. the light to wit the Sun as appears by the opposition of the Moon following which is called the light here and Gen. 1. 16. Psalm 136. 7 8. by way of eminency because it is the great light and the fountain of light to this visible World And this is understood either 1. of Iob's worldly glory or prosperity which is oft compared to light in Scripture as the contrary is to darkness And so the sense of those and the following words is If I reflected upon my wealth and glory with pride and admiration and satisfaction But this he had now mentioned in plain and proper terms v. 25. and therefore it is not likely that he should now repeat the same thing in dark and metaphorical expressions And although this be a great sin before God yet this is not one of those sins which fall under he cognizance of humane Judges as it here follows v. 28 Or rather 2. of the Sun in the Firmament and so this place speaks of the Idolatrous worship of the Host of Heaven and especially of the Sun and Moon the most eminent and glorious of that number which was the most ancient kind of Idolatry and was most frequenâ—… in the Eastern Countries in one of which Ioâ—… lived when it shined m i. e. In its full strength and glory for then it did most affect mens eves and hearts with admiration at its beauty and benefits and so move them to adore it Or when it began to â—…hine the compleat Verb being used of the beginning of it as he â—…igned is oft put for he began to reign i. e. at its first riâ—…ng which was a special
above v. 2 10 34. unto the end h i. e. Thoroughly and exactly till the cause be brought to an isâ—…ue Or unto victory i. e. till judgment be brought forth unto victory because of his answers i Or concerning his answers or replies or discouâ—…s for answering is oft used in Scripture both in the Old and New Testament for speaking So he limits and changeth the state of the controversie I do not meddle with Iob's former life nor charge him with Hypoâ—…risie as his three Friends have done but I justly reprove him for his hard speeches against God whereby he hath reproached his justice and goodness for wicked men k i. e. On their behalf or for their use He hath put arguments into their mouths against God and his Providence Or with or among wicked men as if he were one of them or such answers as they use to make which therefore are very unbecoming such a Man as Iob is or pretends to be 37. For he addeth rebellion unto his Sin l He sinned before as other ways so by impatience under his afflictions which may be ascribed to humane infirmity but now he is grown obstinate and incorrigible and instead of repenting and humbling himself for his sins he excuseth them and justifieth himself and accuseth the blessed God Or thus For otherwise unless he be throughly tried and rebuked he will add rebellion unto his sin he will break forth into open rebellion against God and as it follows he will clap c. For the Hebrew words are of the future tense although such are oft rendred by the past tense he clappeth his hands m In token of joy and victory as this phrase is used Psal. 47. 1. 98. 8. insulting and triumphing not onely over us as if none of us were able to answer him but in a sort over God himself inasmuch as he hath again and again desired leave of God to debate his cause with or before him and in that case did not doubt to maintain it but could not obtain the favour or justice of a fair hearing amongst us and multiplieth his words against God n Whereas the reverence which he oweth to God and his infinite distance from him should teach him to be very modest and sparing in his speeches of God Iob on the contrary poureth forth whole flouds of bold and presumptuous expostulations with God and reflections upon Gods proceedings with him CHAP. XXXV 1. ELihu spake moreover and said 2. Thinkest thou this to be right a Canst thou in thy Conscience upon second Thoughts approve of what thou hast said that thou saidst My righteousness is more than Gods b Not that Iob said this in express terms but he said those things from which this might seem to follow as that God punished him more than he deserved or expected all things considered and that if he might be admitted to debate his cause with or before God he did not doubt to carry it and to obtain that ease and favour from God which otherwise God would not afford him But this charge against Iob he proves in the next Veâ—…e 3. For * Ch 34. 9. thou saidst c This Verse contains the proof of the foregoing charges Iob had oft affirmed that he was and still continued to be righteous though he had no present benefit by it but much bitterness with it and God was not kind to Iob notwithstanding all his former and present Piety but dealt with him as if he had been a most wicked Man which was in effect to saâ—… that he was more righteous than God what advantage will it d To wit his righteousness last mentioned be unto thee e i. e. Unto me such changes of Persons being very frequent in the Hebrew Language and and what profit shall I have ‖ 〈…〉 if I be cleansed from my sin f Or by the expâ—…ation of my sin for the same Hebrew word signifies both to sâ—…t and to purge out or exâ—…iate sin Or by it to wit by my righteousness more than by my siâ—… So the sence is I have no more present benefit by all my care to please and serve God than wicked men have by their sins against him God regards my cries no more than theirs and shews no more kindness or pity to me than he doth to the most proâ—…ligate wretches But still remember Iob speaks not here of the future life wherein he knew he should have much advantage as he professed before but onely of this present state 4. †〈…〉 I will answer thee and thy companions g i. e. Those who are of thy opinion or with whom thou dost associate thy self in those speeches and carriages Which seems to be meant not of Iob's three Friends as many understand it for their opinions were contrary to Iob's in this point but of wicked men with whom Iob is said to walk and go in company for this same opinion or assertion Chap. 34. 8 9. And these men he here calls Iob's companions partly because they are very forward to harp upon the same string and to accuâ—…e God and justifie themselves upon all occasions and partly that he might awaken Iob to a more serious review of his former assertions by representing to him whose cause he pleaded and who were his consederates and colleagues in this Opinion with thee 5. * Ch. 22. 12. Look unto the heavens and see and behold â—…he †Heb. 〈◊〉 clouds which are higher than thou h How much more is God who is far above all Heavens higher than thou And therefore God is out of the reach of all profit or loss by thy actions if thy goodness do not profit thee it is certain it doth not profit him and therefore doth not lay any Obligation upon him to indulge or recompence thee for it save only so far as he hath graciously obliged himself and therefore thou canst not accuse him of injustice for afflicting thee nor pretend that thou hast deserved better usage from him And this infinite distance between God and thee should cause thee to think and speak more modestly and reverently of that glorious Majesty 6. If thou sinnest what doest thou against him i Thy sins do him no hurt and therefore thy righteousness brings him no benefit as it follows or if thy transgressions be multiplied what doest thou unto him 7. * Ch. 22. 3. Psal. 16. 2. Rom. 11. 35. If thou be righteous what givest thou him or what receiveth he of thine hand k He gaineth nothing by it nor can indeed receive any good from thee because all thy good comes from him And therefore thou hast no reason to boast of nor to upbraid God with thy Piety which is much to thy advantage but nothing to his 8. Thy wickedness may hurt a man as thou art l If God were such an one as thou art he might have benefit or hurt by thine actions but
being an infinite independent and self-sufficient being he is far exalted above all thy good or evil and thy righteousness may profit the son of man 9. By reason of the multitude m Or greatness This Verse is supposed to contain an argument to prove what he said v. 8. that one Mans wickedness may hurt another But he rather seems to begin a new matter and having answered one of Job's Objections to proceed to another which may be either 1. that which Job had oft complained of that he cried to God and God did not hear his cry which Elihu answers by a Parallel case of men crying out for oppression whom yet God doth not hear nor help and that for just reasons which he leaves to Job to apply to himself Or 2. that which Job had alledged Chap. 24. 12. and which might seem to reflect upon God's Providence This therefore Elihu repeats in this Verse and answereth in the following of oppressions they make the oppressed to cry n Not onely to murmur and complain but to cry out by reason of sore oppression and to cry to the Oppressours or others for pity and help they cry out by reason of the arm of the mighty o Because their Oppressours are too strong for them 10. But none p Few or none for few are oft can 〈◊〉 and accounted as none both in Scripture and other Authors of the great numbers of Oppressed Persons saith q To wit seriously or sincerely and it may be not so much as in word and profession where is God r They howl and cry out of men and to men but they seek not after God they do not acknowledge him in all their ways they praise him not for that ease and liberty and estate and other mercies which God gave them and by this unthankfulness they forfeit their mercies and therefore if God suffer Oppressoars to take them away they have no cause to complain of God but only of themselves they will not vouchsafe to pray to God seriously and fervently either to continue or to restore their lost mercies and therefore if God do not hear nor regard their brutish cries arising only from a natural sense of their misery it is not strange nor unjust my Maker s Who alone made me and whose power and providence preserveth me every day and who only can protect and deliver me All which were Obligations upon them to praise God and pray to him and depend upon him and aggravations of their gross neglect of God Heb. my Makers in the Plural number Which being used not only here but also Ecclis 12. 1. Isa. 54. 5. and that without any necessity when it might aswell have been put in the singular number yea though Elohim be Plural at it is Gen. 1. 1. plainly implies a Plâ—…rality of Persons in the Divine Essence of which see on Gen. 1. 26. who giveth * Pâ—…l 42. 8. songs t i. e. Matter of Songs great occasion to rejoyce and praise God in the night u Either I metaphorically taken i. e. in the night of affliction imply ing that they want not cause to bless God even in their afflictions Or rather 2. properly as this word is always used in Job one place excepted which is doubtful to wit Chap. 36. 20. which he may mention rather than the day either because oppressed Persons who in the day time are cruelly used by their Oppressours are permitted to rest in the night or because the hand and mercy of God is more manifest in the preservation and rest and sleep of the night than in the Blessings of the day which are procured by Mans industry or because the day is the time of Action the Night of contemplation when we do and ought to remember God's Mercies with thanksgiving compare Psal. 42. 8. 119. 62. 11. Who teacheth us more then the beasts x This is mentioned as a further aggravation of Mens neglect of God in their misery God hath given to men those gifts which he hath denied to Beasts Reason and Religion Wisdom to know God and themselves and their Obligations to God and their dependance upon him And therefore it ill becometh them to lye like Brute-creatures roaring and crying out in their miseries without taking any notice of God in way of Prayer or Praise and if they do so it is no wonder if God takes no notice of them of the earth and maketh us wiser then the fowls of heaven 12. There y Or Then as this Particle is used Psal. 14. 5. Eccles. 3. 17. Zeph. 1. 14 In that time or condition they cry but none giveth answer because of the pride of evil men z Either 1. of the Oppressours So this is the reason not of the last Clause why none answereth but of the former why they cry the latter Clause being therefore shut up within a Parenthesis and the words thus are to be transposed as some place them There they cry because of the pride of evil men but none giveth answer The reason whereof followeth in the next Verse Or rather 2. of the oppressed Persons And so there is no need of any Parenthesis or transposition And so these words contain one reason of the words immediately foregoing which is most natural and easie and usual to wit why none giveth answer i. e. why God doth not answer nor regard their cries because of their Pride c. because they are both evil wicked and impenitent and proud unhumbled for those sins for which God brought these miseries upon them and unsubdued to the Obedience of God 13. * 〈◊〉 27. 9. 〈◊〉 1. 28. 〈◊〉 29. 〈◊〉 1. 13. 〈◊〉 11. 11. Surely God will not hear vanity a Either 1. vain and light Persons that have no true Wisdom or solid Piety in them but are wholly addicted to vain and worldly things rejoycing immoderately when they have them and crying out for want of them as here they do Or 2. vain cries which proceed not from Faith or Piety but only from self-love and a natural sense of their misery which is common to them with brute-beasts The abstract is here put for the concrete as wickedness is oft put for wicked men and pride for proud Persons and the like neither will the Almighty b Though God be able to help them as this title of God implies and though he be the Judge of the World as the former Name of God signifies to whom therefore it belongs to right the Oppressed against the Oppressour yet in this case he justly reâ—…useth to help them regard it 14. Although thou sayest thou shalt not see him c Or thou canst not see him the future Tense of the Indicative Mood being oft put potenâ—…lly i. e. Thou canst not have thy desire in appearing and pleading thy cause before him So this is a new matter and Elihu answers another Objection of Iobs of which see Chap. 23. 8 9. and
from all my fears 5. They k The humble v. 2. Or they fear him v. 7. when they were in Distress Or it is an indefinite Expression looked unto him l Either 1. Unto the Lord expressed v. 4. i. e. They sought and expected Help from him Or rather 2. Unto this poâ—…r Man as it follows v. 6. or unto David So he speaks of himself in the third Person which is usual So the Sence is when I was delivered v. 4. men looked upon me with wonder and Astonishment as one saved in a prodigious manner and ‖ Or 〈◊〉 〈◊〉 unto him 〈◊〉 31. 16. were lightned m i. e. Comforted and encouraged by my Example But these and the foregoing Words are by the antient Interpreters read Imperatively as an Exhortation to others to whom he oft addresseth his Speech as v. 3 8 9 11. Look unto him with an Eye of Faith and Prayer and â—…e ye inlightned i. e. Take Comfort in the Expectation of Mercy from him And then the last Words they render thus and your Heb. their But the Change of Persons is very frequent in this Book Fear shall not be ashamed and their faces were not ashamed n They were not disappointed of their Hope but found Relief as I did 6. This poor man o i. e. David of whom they that looked c. v. 5. spake these Words cryed and the LORD heard him and saved him out of all his troubles 7. The Angel p i. e. The Angels the singular number being put for the plural as it is Psal. 78. 45. and 105. 33. 40. for it is both improper and unusual to ascribe encamping and that round about all good Men to one created Angel And we find many Angels employed in this Work Gen. 32. 1 2. 2 Kings 6. 1â—… of the LORD * â—…ech 9. 8. c 〈◊〉 32. 1 〈◊〉 Kin 6. 17. encampeth round about them q Guardeth them from Dangers on every side to which work they are appointed by God Heb. 1. 14. that fear him and delivereth them 8. O * 〈◊〉 2. 3. tast r i. e. Consider it seriously and thoroughly and affectionately make tryal of it by your own and others Experiences This is opposed to those sleight and vanishing Thoughts which men have of it and see that the LORD is good s i. e. Merciful and Gracious to wit to all his people * 〈◊〉 2. 12. blessed is the man that trusteth in him 9. O fear the LORD t i. e. Reverence and serve him and trust in him for Fear is Commonly put for all the parts of God's Worship ye his Saints for there is no want to them that fear him 10. * 〈◊〉 10 11. 〈◊〉 〈◊〉 The young lyons u Either 1. Properly See Iob 4. 11. Or 2. Metaphorically so called the great Potentates of the Earth who are oft so called as Ier. 2. 15. Ezek. 38. 13. Nah. 2. 1â—… do lack and suffer hunger but they that seek the LORD shall not want any good thing x Which is necessary and truly good for them all Circumstances Considered of which God alone is a competent Judge And therefore although God doth usually take a special Care to supply the wants of good Men and hath oft done it by extraordinary ways when ordinary have failed yet sometimes he knows and it is certainly true that Wants and Crosses are more needful and useful to them than Bread and in such Cases it is a greater mercy of God to deny them supplies than to grant them 11. Come ye children y Whom I love as mine own Children and who own me as your Civil Father your Prince see 2 Kings 5. 13. and as your spiritual Father a Prophet for the Disciples of the Prophets were called their Sons 2 Kings 2. 3. hearken unto me I will teach you the fear of the LORD z i. e The true and principal way of Worshipping and serving God with his Acceptation and to your own Salvation 12. * â—… Pet. 3. 10. What man is he that desireth a To wit seriously and in good earnest so as to be willing to use any indeavours which shall be prescribed to him For otherwise the question were needless for there is no man but desires it at least Coldly and Faintly life b A long and happy Life begun in this World and continued for ever in the next And thus Life is oft used as Psal. 16. 11. and 30. 5. and loveth many days that he may see good c Heb. Loveth days to see i. e. In which he may see i. e. Enjoy Good to wit Prosperity or Happiness 13. Keep thy tongue from evil d From all manner of evil speaking from all opprobrious injurious false and deceitful Speeches Which though men Commonly use to ease and gratifie their own Minds or to Compass their Designs do frequently fall upon their own Heads by provoking both God and Men against them and thy lips from speaking guile e Or guileful Words contrary to thy Intentions and with a purpose of deceiving men by them 14. * Psal. 37. 27 Depart from evil f i. e. From all sin and especially from all wicked and injurious Acts and practises against thy Neighbour and do good g Be ready to perform all good and friendly Offices to all Men as thou hast Opportunity * Heb. 12. 14. seek peace h Study by all means possible to live peaceably and quietly with all Men avoiding Grudges Debates Dissensions Strifes and Enmities and pursue it i Do not only embrace it gladly when it is offered but follow hard aâ—…r â—…t when it seems to flee away from thee and use all possible indeavours by fair Words by Condescensions and by the Mediation or Assistance of others to recover it and to Compose all Differences which may arise between thee and others It is here observable that whereas he said he would Teach them the Fear of the Lord v. 11. the Lessons he teacheth them v. 13 14 are only such as concern Men. Not that he meant to exclude Duties of piety towards God which he every where enjoyneth and presseth as most necessary but only to Teach us what is oft inclucared both in the Old and New Testament that sincere Religion towards God is always accompanied with a Conscientious discharge of our Duties to men and to Convince the Hypocritical Iraelites and particularly his Adversaries that so long as it was their daily Course and Practise to speak and Act all manner of Evil against him and other good Men all their pretences to Religion were but vain 15. * Job 36. 7 Psal. 33. 18. 1 Pet. 3. 1â—… The eyes of the LORD are upon the righteous k This is added to prove his last Assertion to wit that the practice of these Duties v. 13 14. is the true and best and indeed the only way to see that good proposed and
immediately put it in execution to keep thy commandments 61 The ‖ 〈◊〉 bands of the wicked have robbed me b Or made a prey of me done me many injuries for my respect to thy Law but I have not forgotten thy law 62 At midnight I will rise c Out of my bed to praise thee in a solemn manner not being contented with those short ejaculations which he might have used lying in his bed to give * 〈◊〉 164. thanks unto thee because of thy righteous judgments d i. e. Laws which are so useful to direct and comfort me 63 I am * 〈◊〉 79. a companion of all them that fear thee e Not excepting the poorest and meanest whose society other Princes disdain and of them that keep thy precepts 64 The earth O LORD is full of thy mercy f Thou dost satisfie the just desires and necessities of all men and all creatures with the fruits of thy goodness teach me thy statutes g The generality of other men chiefly desire the blessings of this life but Lord give me thy spiritual blessings the saving knowledge love and practice of thy Law TETH 65 Thou hast dealt well with thy servant O LORD according unto thy word 66 Teach me ‖ 〈◊〉 goodness 〈◊〉 and 〈◊〉 So good judgment h Whereby I may rightly discern between truth and falshood good or evil between the mind of God and my own or others inventions that so I may be kept from those mistakes and errours in which many are involved that I may truly judge what thy Law requires or permits and what it forbids Heb. the goodness of taste an experimental sence and relish of Divine things Comp. Psal. 34. 9. and knowledge i A spiritual and experimental knowledge And judgment or taste and knowledge may by an useful figure called Hendiadys be put for judicious or solid or practical knowledge for I have believed thy commandments k I have believed the Divine authority of them and the truth and certainty of those promises and threatnings which thou hast annexed to them 67 * Ver. 71. and 75. Before I was afflicted I went astray l As men generally do in their prosperity See Deut. 32. 15. Psal. 73. 4 5 6 c. Prov. 1. 32. Ier. 22. 21. but now have I kept thy word 68 Thou art good m Gracious and bountiful in thy nature and dost good n To all men both good and bad Mat. 5. 45. and in all things yea even when thou afflictest teach me thy statutes o Which is the good that I desire above all things 69 The proud have †Heb. sewed a lye upon me forged a lie p A slander charging me with hypocrisie towards God and rebellion against my Prince against me but I will keep thy precepts q My practice shall confute their calumnies with my whole heart 70 Their heart is as fat as grease r The sence is either 1. they are stupid and insensible and past feeling not affected either with the terrours or comforts of Gods word So the like phrase is used Isa. 6. 10. comp with Iob. 12. 40. or 2. they prosper exceedingly and are even glutted with the wealth and comforts of this life but I delight in thy law s But I do not envy them their jollity and I have as much delight in Gods Law as they have in worldly things 71 It is good t Necessary and greatly beneficial for me that I have been afflicted that I might learn thy statutes t He repeats what in effect he said before v. 67. partly to intimate the certainty and importance of this truth and partly because it is a great Paradox to worldly men who generally esteem afflictions to be evil yea the worst of evils 72 * Psal. 19. 10. Prov. 8. 11. The law of thy mouth is better unto me u Not onely thy promises but even thy precepts which are so unpleasant and hard to ungodly men to me they are more desirable and more needful and profitable because they do not onely give me abundant satisfaction and comfort in this life but also they conduct me with safety and delight unto that eternal and most blessed life where gold and silver bear no price than thousands of gold and silver IOD 73 * Job 10. 8. Thy hands have made me and fashioned me give me understanding that I may learn thy commandments x I am thy creature and therefore obliged to serve and obey thee with all my might which that I may do aright I beg thy instruction or assistance Or thou hast made me once make me a second time and renew thy decayed image in me that I may know and serve thee better and that as I was made by thee so I may be guided by thy grace to serve and glorifie my Creator 74 * Ver. 79. They that fear thee will be glad y Partly for my sake of whose innocency and piety they are convinced and therefore sympathize with me and partly for their own sakes both for the encouragement they have by my example to trust in God and for the manifold benefits both spiritual and temporal which they expect from my government when they see me z To wit alive and in safety notwithstanding all the force and malice of mine enemies and advanced to the Kingdom because I have hoped in thy word a In thy promise and have not been disappointed of my hope which is a great confirmation of their faith and hope in God that they shall obtain all the good things which God hath promised them 75 I know b By the convictions of my own conscience and by experience O LORD that thy judgments c i. e. Thy corrections as the next clause explains this are †Heb. righteousness Ps. 19. 8. right and that thou in faithfulness d In pursuance of thy promises and in order to my good that by my afflictions thou mightest purge me from those sins which might provoke thy wrath against me and prepare me for a better administration and more lasting and comfortable enjoyment of my Kingdom hast afflicted me 76 Let I pray thee thy merciful kindness be †Heb. to comfort me for my comfort according to thy word e Yet in judgment remember mercy and give me that comfort and assistance in and that deliverance out of my troubles which thou hast promised me unto thy servant 77 Let thy tender mercies come unto me that I may live f That I may be preserved from that violent and untimely death which mine enemies design to bring upon me for thy law is my delight g I humbly beg and expect thy protection because I am thy faithful servant 78 Let the proud be ashamed for they dealt perversly with me h Heb. they have perverted me either by their calumnies whereby they have put
Synecdochically put for the whole is exceeding broad m Or large both for extent and for continuance it is useful to all persons in all times and conditions and for all purposeâ—… to inform direct quicken comfort sanctifie and save men it is of everlasting truth and efficacy it will never deceive nor forsake those who trust to it as all wordly things will but will make men happy both here and for ever 97 O how love I thy law n O Lord thou knowest it and to thee I appeal herein against all the censures and calumnies of mine enemies to the contrary it is my meditation all the day 98 Thou through thy commandments hast made me wiser than mine enemies o Because by that means I have thy wisdom to guide me and thy power engaged to protect and save me which is a more certain and effectual way to obtain my desires and ends than all the policy and craft of mine enemies is to hinder them as I have found by experience for †â—…eb it is 〈◊〉 for ever 〈◊〉 Gr. they are ever with me p They are continually before mine eyes as a rule by which to govern all my actions whereby I am kept from splitting upon those rocks whereby others are ruined 99 I have more understanding q He speaks not here of notional but of spiritual and practical and experimental knowledge than all my teachers r Than all or most for that general word is oft so understood of those who taught me formerly or of the publick teachers in Saâ—…s time which probably were for the generality of them neither so knowing nor so good as they should have been for thy testimonies are my meditation s The matter of my constant and most diligent study 100 I understand more than the ancients because I keep thy precepts t By which reason He intimates that the practice of Religion is the best way to understand it and that mens vicious hearts and lives are the greatest hinderances of all true and solid knowledge of it 101 I have refrained my feet from every evil way u Or way of evil which either is evil or leads to it sin and the temptations or occasions of sin that I might keep thy word x I did this not for any carnal reasons as some men abstain from divers sins for their credit or advantage but out of pure respect to thy Word 102. I have not departed from thy judgments for thou * 〈◊〉 26. â—… hast taught me y To wit by thy blessed Spirit illuminating my mind and working upon my heart which other teachers cannot do 103 * 〈◊〉 19. 10. 〈◊〉 â—… 11. How sweet are thy words unto my †〈◊〉 palate taste yea sweeter than honey to my mouth z The study and obedience of thy words yields me more satisfaction and delight than any worldly men find in their sensual pleasures 104 Through thy precepts I get understanding a True and useful and powerful knowledge therefore b Because that discovers to me as the wickedness so the folly and mischief of such practices * 〈◊〉 128. I hate every false way c Every thing which is contrary to that rule of truth and right all false doctrine and worship and all 〈◊〉 or vicious courses NUN 105 Thy word is a ‖ 〈◊〉 â—…andle lamp unto my feet d To direct me in all my doubts and difficulties to preserve from sin and from sin and misery both which oft come under the name of darkness and to comfort me in all my fears and distresses and a light unto my path 106 I have sworn e Obliged my self by serious purpose and solemn vow or by a formal oath which was not unusual amongst Gods people as 2 Chron. 15. 15. Nehem. 10. 29. and I will perform iâ—… f I do not repent of it but by Gods grace I will fulfil it that I will keep * Ver. 144. thy righteous judgments 107 I am afflicted very much quicken me O LORD according unto thy word 108 Accept I beseech thee the free-will offerings of my mouth g Either 1. those which I have promised with my mouth though I am not now in a capacity of performing my promises as being banished from thy house Or rather 2. the sacrifices of prayer and praises which I do freely and frequently offer unto thee which are called Sacrifices as Psal. 50. 15. and calves of our lips Hos. 14. 2. O LORD and teach me thy judgments 109 My soul is continually in my hand h Exposed to perpetual and extreme danger as any precious and frail thing is which a man carrieth openly in his hand whence it may easily fall or be snatched away by a violent hand See the same or like phrase Iudg. 12. 3. 1 Sam. 19. 5. Iob 13. 14. yet do I not forget thy law 110 The wicked have laid a snare for me yet I erred not from thy precepts 111 Thy testimonies have I taken as an * Deut. 33. 4. heritage for ever i I have chosen them for my chief portion from which I will never part for they are the rejoicing of my heart 112 I have inclined my heart k As I prayed to thee to incline mine heart to them above v. 36. so I did not neglect my duty but chearfully complied with the motions of thy Spirit and yielded up my mind and heart to the study and practice of them †Heb. to do to perform thy statutes alway even ‖ Gr. for the recompence of reward unto the end SAMECH 113 I hate vain thoughts l This word signifies thoughts Iob 4. 13. 20. 2. or opinions 1 Kings 18. 21. Which being indifferent to good and evil is here taken in an evil sence for vain thoughts as we render it or for thoughts or opinions or devices of men differing from or opposite to Gods Law as may be gathered from the next clause where Gods Law is opposed to these and as some both Jewish and Christian Expositors understand it Nor is it unusual in the Hebrew Text for one and the same word to be taken both in a good and an ill sence in several places whereof we have one instance in a word of the same signification with this mezimmah which signifies a thought and is sometimes taken in a good sence as Prov. 1. 4. 3. 8. 8. 12. 13. 16. Ier. 51. 11. but elsewhere in a bad sence as Iob 21. 27. Psal. 10. 2 4. Prov. 12. 2. 14. 17. The like hath been observed concerning another Hebrew word of the same or near signification hormah which is taken in a good sence Prov. 1. 4. 13. 16 c. and in an ill sence as Exod. 21. 14. Ios. 9. 4. Iob 5. 13. And the like may be said concerning this word also But the ancient Interpreters understand this word not of things but
Ecclesiastical and especially for Civil affairs as the next clause explains it the thrones of the house of David k The Royal Throne allotted by God to David and to his posterity for ever and the inferior Seats of Justice established by and under his Authority See 2 Chron. 19. 8 9 10. 6 Pray for the peace of Jerusalem l In whose prosperity both your Civil and your Religious priviledges are deeply concerned they shall prosper m Or let them prosper the future being taken imperatively as is very frequent The Lord grant them prosperity and all happiness that love it 7 Peace be within thy walls n In all thy dwellings and prosperity within thy palaces o Especially in the Court and the dwellings of the Princes and Rulers whose welfare is a publick blessing to all the people 8 For my brethren and companions sakes p And this I desire not onely nor chiefly for my own security and for the glory of mine Empire but for the sake of all my fellow-citizens and of all the Israelites whom though my Subjects I must owne for my brethren and companions in the chief priviledges and blessings enjoyed at Ierusalem I will now say Peace be within thee 9 Because of the house of the LORD our God q Which is now fixed in this City I will * Neh. 2. 10. seek thy good PSAL. CXXIII A song of degrees This Psalm contains a description of the great agony and distress of Gods people and of their carriage under it 1 UNto thee a Unto thee onely because all other persons either cannot or will not help me lift I up mine eyes O thou * Psal. 115. 3. that dwellest in the heavens 2 Behold as the eyes of servants look unto the hand of their masters b Either 1. for supply of their wants which comes from their masters hand or 2. for pity the hand being the instrument whereby masters commonly correct their servants and looking to the hand may express the posture of one supplicating for mercy or rather 3. for help and defence against their oppressors For servants were unable to defend themselves and were not allowed to wear defensive weapons but expected and had protection from their masters in case of injury For this phrase of having ones eyes towards another both in this and other sacred Books constantly notes expectation and desire of help from them as Psal. 25. 15. 69. 4. Isa. 17. 7. Ezek. 23. 27. and oft elsewhere And the phrase of Gods having mercy upon another doth most commonly signifie that act or effect of his mercy in helping and delivering him and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the LORD our God until that he have mercy upon us c Until he graciously help and save us 3 Have mercy upon us O LORD have mercy upon us for we are exceedingly filled with contempt d With opprobrious words and injuries 4 Our soul is exceedingly filled with the scorning of ‖ Or The â—…lent 2 Kings 9. 28. those that are at ease and with the contempt of the proud e With the scornful and contemptuous carriage of thine and our enemies who live in great ease and glory whilst we thy people are overwhelmed with manifold calamities PSAL. CXXIV A song of degrees of David This Psalm was composed by David in the name and for the use of all the Church and people of Israel as a thanksgiving for their deliverance from some eminent danger or dangers from proud and potent enemies Many such they had in Davids time but which of them is here intended is hard to determine and not worth the inquiry 1 IF it had not been the LORD who was on our side * Psal. 129. 1. now may Israel say 2 If it had not been the LORD who was on our side when men rose up against us 3 Then they had swallowed us up quick a They had speedily and utterly destroyed us as Korah c. were Numb 16. when their wrath was kindled against us 4 Then the waters had overwhelmed us the stream had gone over our soul. 5 Then the proud waters b Our enemies compared to proud waters for their great multitude and swelling rage and mighty force had gone over our soul. 6 Blessed be the LORD who hath not given us as a prey to their teeth c A Metaphor from wild beasts which tear and devour their prey with their teeth 7 Our soul is escaped * Prov. 6. 5. as a bird out of the snare of the fowlers the snare is broken and we are escaped 8 * Psal. 121. 2. Our help is in the name of the LORD who made heaven and earth PSAL. CXXV A song of degrees This Psalm was designed for the consolation and encouragement of Gods Church and people in all ages against all the plots and malice of their enemies 1 THey that trust in the LORD shall be as mount Zion which cannot be removed a Or overthrown by any winds or storms partly because of its own greatness and strength and partly because of the Divine protection afforded to it but abideth for ever 2 As the mountains are round about Jerusalem b By which it was defended both from stormy winds and from the assaults of its enemies so the LORD is round about his people from henceforth even for ever 3 For the rod of †〈◊〉 wickâ—… the wicked c The power and authority of cruel Tyrants shall not rest d Not continue for ever nor too long upon the lot of the righteous e Upon the habitations and persons of good men lest the righteous put forth their hands unto iniquity f Lest through humane frailty and the great weight or long continuance of their troubles they should be driven to impatience or to despair or to use indirect and sinful courses to relieve themselves 4 Do good O LORD unto those that be good g As thou hast promised to keep thy people from evil v. 3. be pleased also to vouchsafe unto them those blessings which are good for them Or thus Having declared Gods tender care of his people and his promise made to them he now prayeth for the execution of the said promises and to them that are upright in their hearts 5 As for such as turn aside unto their crooked ways h But those hypocrites who either through fear of the rod mentioned v. 3. or â—…or other considerations shall turn aside from the ways of God which for a time they professed and seemed to owne unto sinful courses whom he opposeth to the upright v. 4. the LORD shall lead them forth i To wit unto punishment as malefactors are commonly led to the place of execution with the workers of iniquity k With the most obstinate and profligate sinners of whose plagues they shall certainly partake as they
this Worlds good 1 Joh. 3. 17. from †Heb the owners thereof them to whom it is due g Heb. from the Lords or owners of it from those who have any kind of right to it either 1. by the Law of Justice and Equity prescribed both by the natural and written Laws of God and by the civil Laws of men So this place commands the payment of just debts and the restitution of things either found or committed to our trust or taken from others by fraud or violence Or 2. which seems to be chiefly intended by comparing this with the next Verse though the former is not to be excluded by that great and soveraign Law of Love or Charity which God hath written in the Hearts of men by Nature and frequently and severely injoyned in his word whereby every Man is obliged according to his ability and opportunity to pitty and relieve such as are in real want or misery who in that case are here called the Owners of our goods not in respect of men as if men in want might seize upon the riches of others but in respect of God who is the soveraign Lord and onely true Proprietary of all mens Estates who giveth them when and to whom he pleaseth and who doth not give away his right nor make men absolute Lords of them to dispose them as they will but onely allowes them the use and comfort of them upon such conditions and with such reservations and Rent-charges as I may call them as he hath appointed whereof this is one that men should readily and freely communicate them to other men who need and require their help And such actions though they be acts of Charity and Bounty to men yet as to God they are acts of Righteousness as they are called Prov. 11. 18. 2 Cor. 9. 9. and in many other places when it is in the power of thine hand to do it h Either 1. to withold it Or 2. to do good And this Clause may be added either 1. as a limitation to intimate that God expects from men according to what they have and not according to what they have not as is said 2 Cor. 8. 12. Or 2. as an argument to perswade them to take the present season to perform this duty when they are capable of so doing because by the changes of this World and the course of Divine providence they may be disenabled from the performance of this great and necessary duty and then they will be without excuse 28. * Lev. 19. 13. Deut. 24. 15. Say not i The former Verse forbad the denial and this forbids the delay of this duty unto thy neighbour k Unto any Man as the word Neighbour is commonly used in Scripture as hath been oft proved Go and come again and to morrow I will give l To wit what is thy due in manner before expressed or what thou needest for this word is generally used concerning free or charitable gifts and not concerning due debts when thou hast it by thee 29 ‖ Or practise no evil Devise not evil m Any thing injurious or hurtful Having commanded doing of good v. 27 28. he here forbids doing or designing any evil against thy neighbor seeing he dwelleth securely by thee n Relying upon thine integrity do not therefore betray thy trust which is hateful even to Heathens 30. Strive not o Either by words before the Magistrate or otherwise by thine actions with a man without cause p Without just and necessary cause if he have done thee no harm q Whereby he clearly implies that in case of injury a Man may by all lawful means defend himself 31. * Ps. 37. 1. Envy thou not †Heb. a man of violence the oppressor r For his impunity and success in his wicked designs and the Wealth which he gains by his unrighteous practices and choose none of his ways s For what men envy in others they seek to obtain for themselves 32. For the froward t Or perverse who walketh in crooked or sinful paths as the Oppressour last mentioned opposed to the upright Man who is called right or straight as Deut. 32. 4. Prov. 29. 27. is abomination to the LORD u God hates him and therefore sooner or later he must needs be extremely and eternally miserable * Ps. 25. 14. but his secret is with the righteous x They are God's Friends and Favourites to whom he familiarly imparts as men use to do to their Friends his mind and counsels or his secret favours and comforts to which other men are strangers Compare Psal. 25. 14. Ioh. 15. 15. Revel 2. 17. 33. * Levit. 26. 14 c. Mal. 2. 2. The Curse of the LORD is in the house of the wicked y Not onely upon his own Person but also upon his Posterity and upon all his domestical concerns but he blesseth the habitation of the just 34. * Jam. 4. 6. 1 Pet. 5. 5. Surely he scorneth z He will expose them to scorn and contempt the scorners a Proud and insolent Sinners who make a mock at sin Prov. 14. 9. and at God and Religion also and despise all counsels and means of amendment Comp. Psal. 1. 1. Prov. 1. 22. but he giveth grace b To wit favour both with himself and with men as this Word and Phrase is used Exod. 3. 21. 11. 3. 12. 36. Eccles. 9. 11. Luk. 2. 52. c. unto the lowly 35. The wise shall inherit glory c Shall enjoy it not onely for a season as wicked men oft-times do but as an Inheritance constantly and to perpetuity but shame †Heb. exalteth the fools shall be the promotion of fools d In stead of that glory which they greedily seek they shall meet with nothing but ignominy Or as it is in the Margent shame exalteth or lifteth up fools i. e. it makes them manifest and notorious as this very word is used Prov. 14. 29. Or as the words lie in the Hebrew Text fools take or carry away as this word is here rendred by divers both ancient and modern Translators and as it is used Levit. 6. 10. 15. and oft elsewhere shame to wit as his proper Portion or Inheritance which is here very fitly opposed to the Portion or Inheritance of the Just. And although the Verb be singular yet it agrees well enough with the Noun plural because this is taken distributively such constructions being very usual in the Hebrew Text. CHAP. IV. 1. HEar ye children the instruction of a father a Of me your Teacher who have paternal authority over you and affection to you and attend to know understanding 2. For I give you good doctrine b Not vain or foolish or false or pernicious counsels but such as are true and profitable forsake ye not my Law c God's Law or Commands delivered
thy mind fixed upon that way which leads to it and neither look nor turn aside to the right hand nor to the left as it follows v. 27. and let thine eye-lids look straight before thee 26. Ponder the path of thy feet o Consider thine actions before thou doest them and see that they agree with the Rule and ‖ Or all thy 〈◊〉 shall be â—…red aright let all thy ways be established p Let thine Actions be uniformly and constantly good in spight of all temptations to the contrary Or Let thy ways be directed or disposed aright as this Hebrew word signifies Or thy ways shall be established So this is a promise to confirm the foregoing Precept If thou doest ponder them thou mayest expect God's blessing and good success in them 27 * Deut. 5. 32. â—… 28. 14. Turn not to the right hand nor to the left q Fly all extreams and neither add to God's commands nor take from them remove thy foot from evil CHAP. V. 1. MY son attend unto my wisdom and bow thine ear to my understanding 2. That thou maist regard a Or keep i. e. hold fast as it is in the next clause discretion b Spiritual Wisdom for the conduct of thy Life as this word is used Prov. 1. 4. and elsewhere in this Book and that thy lips may keep knowledge c That by wise and pious discourses thou maist preserve and improve thy Wisdom for thine own and others good 3. * Chap. 2. 16. 6. 24. For d It concerns thee to get and to use discretion that thou maist be able to resist and repel those manifold Temptations to which thou art exposed the lips of a strange woman drop as an hony-comb e Her words and discourses are sweet and charming and prevalent and her †Heb. palate oil mouth is smoother than 4 But her end is bitter as wormwood f Her design and the effect of that lewdness to which she enticeth men is the sinners destruction sharp as a two-edged Sword 5. * Chap. 7. 27. Her feet g Her course or manner of Life go down to death her steps take hold on hell 6. Lest thou shouldst ponder the path of life h To prevent thy serious consideration of the way and manner of rescuing thy self from this deadly course of Life her ways are moveable i Various and changeable She transforms her self into several shapes to accommodate her self to the humours of her Lovers and hath a Thousand Arts and Deceits to enshare them and hold them fast that thou canst not know them k Thou canst not discover all her subtil practices and much less deliver thy self from them 7. Hear me now therefore O ye Children and depart not from the words of my mouth 8. * Chap. 7. 7 8 c. Remove thy way far from her and come not nigh the door of her House l Lest thine eyes affect thine Heart and her allurements prevail over thee 9. Lest thou give thine honour m Thy Dignity and Reputation the strength and vigour of thy Body and Mind which is an honour to a man and which are commonly wasted by Adulterous practices unto others n Unto Whores and their Husbands and Children and Friends and thy years o The flower of thine age thy youthful years unto the cruel p To the Harlot who though she pretends ardent Love and kindness to thee yet in truth is one of the most cruel Creatures in the World wasting thy Estate and Body without the least pity and then casting thee off with scorn and contempt and when her Interest requires it taking away thy very life of which there are enumerable examples and damning thy Soul for ever 10. Lest strangers q Not onely the strange women themselves but Bawds Panders and other Adulterers who are in league with them be filled with †Heb. thy strength thy wealth and thy labours r Wealth gotten by thy labours be in the house of a stranger 11. And thou mourn at the last s Bitterly bewail thy own madness and misery when it is too late when thy flesh and thy body t Thy Flesh even thy Body the particle and being put expositively are consumed u By those manifold diseases which filthy and inordinate Lusts bring upon the Body of which Physicians give a very large and sad Catalogue and the Bodies of many Adulterers give full 12. And say how have I hated instruction x Oh what a mad beast have I been to hate and sleight the fair warnings which were given me and against mine own knowledg to run headlong into this pit of destruction Which are not the words of a true penitent mourning for and turning from his sin but only of a man who is grieved for the sad effects of his delightful Lusts and tormented with the horrour of his own guilty Conscience and my heart despised reproof y I did with my whole Heart abhor all admonitions 13. And have not obeyed the voice of my Teachers z Of my Parents and Friends and Ministers who faithfully and seasonably informed me of those mischiefs and miseries which now I feel nor enclined mine ear to them that instructed me 14. I was almost in all evil a Oh what a miserable man am I There is scarce any misery in respect of Estate or Body or Soul into which I am not already plunged The words also are and may well be rendred thus In a moment I am come into all evil In how little a time and for what short and momentany pleasures am I now come into extream and remediless misery I who designed and expected to enjoy my Lusts with secrecy and impunity am now made a publick example and shameful spectacle to all men and that in the Congregation of Israel where I was taught better things and where such Actions are most infamous and hateful in the midst of the congregation and Assembly b. 15. Drink Waters out of thine own cistern and running waters out of thine own well c This Metaphor contained here and v. 16 17 18. is to be understood either 1. of the free and lawful use of a mans estate both for his own comfort and for the good of others Or rather 2. of the honest use of Matrimony as the proper Remedy against these filthy practices This best suits with the whole context both foregoing and following and thus it is explained in the end of v. 18. So the sense is Content thy self with those delights which God alloweth thee with the sober use of the Marriage-Bed Why shouldst thou ramble hither and thither trespassing against God and men to steal their Waters which thou mightst freely take out of thine own Cistern or Well The ground of the Metaphor is this that waters were scarce and precious in those Countries and therefore men used to
e There is much cruelty mixed even with their most merciful actions when they pretend or intend to shew mercy Heb. the Bowels of the c. those very Bowels which in others are the seat of pity in him are hardned and shut up and onely stir him up to cruelty In stead of that Mercy which is natural to other men he hath nothing but cruelty Their Mercies are here said to be cruel as the foolishness and weakness of God are said to be wise and strong 1 Cor. 1. 25. 11. * Ch. 28. 19. He that tilleth his land f That employeth his time and strength in an honest calling shall be satisfied with bread but he that followeth vain persons g That useth their society and idle course of living is void of understanding h Shall through his own folly want Bread 12. The wicked desireth ‖ Or the fortress the net of evil men i He approveth and useth those cunning and deceitful arts which wicked men use like Nets to ensnare other men and to take their goods to themselves Or he desireth the Fortress of wicked men or of wickedness i. e. he seeks to fortifie and stablish himself by wicked practices but the root of the righteous yieldeth fruit k That Justice and Piety in which he is rooted and which is the root of his actions doth of it self without the aid of any indirect and sinful courses yield him sufficient fruit both for his own need and to do good to others But because the word fruit is not in the Hebrew and may seem to be too great a supplement it is and may be rendred thus the root of the Righteous giveth it to wit that Fortress or security which others seek in wickedness 13. †Heb. the snare of the wicked is in the transgression of Lips * Ch. 18. 7. The wicked is snared l i. e. Brought into trouble by the transgression of his lips m By his wicked speeches against God and men but the just shall come out of trouble n To wit by his wise and holy and in offensive speeches whereby he pacifieth men and gaineth God's favour and protection 14. * Ch. 13. 2. A man shall be satisfied with good by the fruit of his mouth o By his pious and profitable Discourses and the recompense of a mans hands p i. e. Of his works and actions of which the hand is the great instrument Whereby also may be implied that God will not regard nor recompence good words unless they be accompanied with a good conversation shall be rendred unto him q To wit by God to whom the work of retribution belongs 15. * Ch. 3. 7. The way of a fool r The counsel and course which his own mind suggests to him in the ordering of his affairs is right in his own eyes s Highly pleaseth him so that he neglects and despiseth the opinions and advices of others but he that hearkeneth unto counsel t That distrusteth his own judgment and seeketh counsel from others is wise 16. A fools wrath is †Heb. in that day presently known u By his rash words and indecent actions whereby he exposeth himself to shame but a prudent man covereth shame x Either 1. the shame or reproach or injury done to him by others which he concealeth and beareth with patience and passeth by as his duty and interest obligeth him to do Or 2. his own shame to which the â—…olly of rash anger would have betrayed him 17. * Ch. 13. 5. 14. 5. He that speaketh truth y Heb. He that will speak truth i. e. he who accustometh himself to speak truth in common conversation for the future Tense in the Hebrew Tongue oft notes a continued act or habit sheweth forth righteousness z To wit as a witness in publick judgment he will speak nothing but what is true and just you may depend upon his Testimony but a false witness deceit a He who useth himself to lying in his common talk will use falseshood and deceit in judgment 18. * Ps. 57. 4. 59. 7. There is that speaketh like the piercings of a sword b Hurtful and pernicious words whereby they either corrupt mens minds and manners or scandalize them or injure them in their Reputation Estate or Life or otherwise but the tongue of the wise is ‖ Or healing So Gr. health c His speech both in judgment and in common discourse is found and wholesom in it self and tending to the comfort and benefit of others 19. The lip of truth shall be established for ever but a lying tongue is but for a moment d The speaker of truth is constant and always agreeable to himself and his words the more and longer they are tried the more doth the truth of them appear whereas Liars though they may make a fair shew for a season yet are easily and quickly convicted of falshood 20. Deceit e Either 1. towards others whom they design to deceive and then to destroy whilst good Counsellers bring safety and joy to others Or rather 2. to themselves So the sense of the Verse is They whose hearts devise mischief against others shall be deceived in their hopes and bring that trouble upon themselves which they design against others but they who by good counsels labour to promote the Peace and Happiness of others shall reap the comfort and benefit of it to themselves is in the heart of them that imagine evil but to the counsellors of peace is joy 21. There shall no evil happen to the just but the wicked shall be filled with mischief f Either 1. of sin or rather 2. of suffering or mischief as the next clause explains this No such evil shall befall them as doth commonly befall the wicked who are filled or overwhelmed and utterly destroyed by it whereas good men are supported under their troubles and shall be delivered out of them and receive much benefit by them 22. * 〈◊〉 6. 17. Lying lips are an a bomination to the LORD but they that †〈◊〉 do 〈◊〉 〈◊〉 3. 21. deal truly g That speak and act sincerely and truly He implies that although lying lips alone are sufficient to purchase Gods hatred yet truth in a mans speech is not sufficient to procure Gods favour unless there be also Truth and Justice in his actions are his delight 23. * 〈◊〉 13. 16. 〈◊〉 15. 2. A prudent man concealeth knowledge h He doth not vain-gloriously and unseasonably utter what he knows but keeps it in his breast till he hath a fit occasion to bring it forth for Gods Glory and the good of others but the heart of Fools proclaimeth foolishness i Whilest he makes ostentation of his knowledge he betrays his Ignorance and Folly Compare Eccles. 10. 3. 24. * 〈◊〉 10. 4.
others by it and therefore they most need this remedy 19 A brother offended r To wit by his Brothers unkindness or injury is harder to be won s Or is stronger which is sufficiently understood by the mention of a strong City to which he is compared such Ellipses being frequent in the Hebrew as hath been noted before than a strong city t Which is hardly to be conquered and their contentions are like the bars of a castle u Which are very strong and not to be broken and make the castle strong and hardly to be won The truth of this assertion is confirmed by the testimony of Aristotle and other learned Authors who affirm the same thing and the reason of it is evident because the nearness of the Relation greatly heightens the provocation and Love abused frequently turns to extream hatred 20 * Ch. 12. 14. 13. 2. A mans belly shall be satisfied with the fruit of his mouth x Wise and edifying discourses tend to the comfort and satisfaction of the Speaker as well as to the good of the Hearers and with the encrease of his lips shall he be filled 21 Death and life are in the power of the tongue y Are brought upon men by the good or bad use of their tongues and they that love it z Either 1. The Tongue that love and use much talking which is oft censured as a sin and a cause of mischief See Prov. 10. 19. Iam. 1. 19. Or 2. The use of their tongue in either of those ways which are plainly supposed in the former clause of the verse they who do not only speak well which a wicked man may somtimes do or speak ill which a good man may possibly do but do love and therefore accustom themselves to speak well or ill shall eat the fruit thereof a Shall receive either good or evil according to the quality of their Speeches 22 * Ch. 19. 14. Whoso findeth a Wife b Either 1. Simply a Wife for a Wife though she be not the best of kind is to be esteemed a blessing being useful both for society of life Gen. 2. 18. and for the mitigation of a mans cares and troubles and for the prevention of sins Or 2. Good Wife one that deserves the Name and performs the duty of that Relation a wise and worthy Wife as this word may seem to imply being deduced from the Hebrew word isch which somtimes notes a man of Eminency And this limitation and explication of the word may be gathered both from the following commendations which would hardly be given to a bad Wife and from the usage of Scripture in which this Ellipsis is frequent as a path or way is put for a good path or way Psal. 119. 1. Prov. 15. 10. an answer for a good answer Prov. 15. 23. a King for a good King Prov. 16. 10. 29. 4. a name for a good name Prov. 22. 1. Eccles. 7. 1. c. findeth a good thing c A singular Blessing and obtaineth favour of the LORD d Obtaineth her not by his own Wit or Art or Diligence but by Gods good Providence towards him which ordereth that and all other events as it pleaseth him 23 The poor useth intreaties e Humbly begs the favour of rich men as his necessities and occasions require it but the rich answereth * Jam. 2. 3. roughly f Speaketh proudly and scornfully either to the poor or to others that converse with him being puffed up with a conceit of his Riches and of his self-sufficiency 24 A man that hath friends g Heb. A man of friends either 1. Who desires the friendship of others Or 2. Who professeth friendship to others must shew himself friendly * Ch. 17. 17. and there is a friend that sticketh closer h To him that desires and needs his help who is more hearty in the performance of all friendly Offices than a brother CHAP. XIX 1 * Chap. 28. 6. BEtter is the poor that walketh in his integrity a Who is upright in his words and actions than he that is perverse in his lips b That useth to speak wickedly which proceeds from a wicked heart and is usually attended with an evil Life and is a fool c Is an Hypocrite or a wicked man for this is opposed to the upright man in the former clause yea though he be rich which is implied from the same clause 2 Also that the soul d Which is the principal cause and director of all mens actions be without knowledg e Without Wisdom or Prudence to discern his way and what and how he ought to act in his several cases and concernments it is not good f It is very evil and pernicious and he that hasteth with his feet g That rashly and headily rusheth into actions without serious consideration So two vices are here censured the want of Knowledg and the neglect or diâ—…use of Knowledg in a mans actions sinneth 3. The foolishness of man perverteth his way h Either 1. enticeth him to sin Or rather 2. Crosseth and blasâ—…eth his designs and enterprises and brings losses and miseries upon him and his heart fretteth against the LORD i He ascribes his unhappiness not to his own sin and folly which is the true cause of it but to God and his Providence against which he unjustly murmurs 4 * Ch. 14. 20. Wealth maketh many friends but the poor is separated from his neighbour k Is disowned and forsaken by those who are most obliged to help him 5 * Ver. 9. Exod. 23. 1. Deut. 19. 16 19. Ch. 6. 19. 21. 28. A false witness shall not be †Heb. held innocent unpunished l Though he escape the observation and punishment of men yet he shall not avoid the judgment of God and he that speaketh lies m That accustometh himself to lying either in judgment or in common conversation shall not escape 6 Many will entreat the †Heb. face favour of the prince n Or as others of the liberal or bountiful man which comes to the same thing for Kings were antiently called Benefactors Luk. 22. 25. and every man is a friend o Not sincerely as daily experience shews but in shew or profession or in the outward expressions of it whereby they may oblige him to †Heb. a man of gifts him that giveth gifts 7 * Ch. 14. 20. All the brethren p His nearest and dearest Relations who are oft called Brethren in Scripture by a common Synecdoche of the poor do hate him q i. e. Despise and shun him as men do any thing which they hate and as the following words explain it how much more do his friends r His former companions who in his prosperity professed friendship to him go far from him he pursueth them with words
serious consideration of their last end which is their greatest Wisdom and Interest and the living will lay it to his heart g Will be seriously affected with it and awakened to prepare for it whereas feasting is commonly attended with Mirth and Levity and manifold Temptations and indisposeth mens minds to Spiritual and Heavenly Thoughts Hence it is evident that those passages of this Book which may seem to favour a sensual and voluptuous Life are not spoken by Solomon in his own Name or as his Opinion but in the person of an Epicure 3 ‖ Or 〈◊〉 Sorrow h Either for sin or any outward troubles is better than laughter for by the sadness of the countenance i Which is â—…eared in the heart but manifested in the Countenance the heart is made better k More weaned from the Lusts and Vanities of this World by which most men are ensnared and destroyed and more quickned to seek after and embrace that true and everlasting Happiness which God offers to them in his Word 4 The heart of the wiâ—…e is in the house of mourning l Even when their bodies are absent They are constantly or very frequently meditating upon sad and serious things such as Death and Judgment the Vanity of this Life and the reality and eternity of the next because they know that these thoughts though they be not grateful to the sensual part yet they are absolutely necessary and highly profitable and most comfortable in the end which every wise man most regards but the heart of fools is in the house of mirth m Their minds and affections are wholly set upon feasting and jolly because like Fools and brutish Creatures they regard only their present delight and mind not how dearly they must pay for them 5 * Prov. 13. 18. â—… 〈◊〉 〈◊〉 32. See 〈◊〉 〈◊〉 â—… 5. It is better to hear the rebuke of the wiâ—…e n Which though it causeth some grief yet frequently brings great benefit even Reformation and Salvation both from temporal and from eternal Destruction both which are the portion of impenitent sinners than for a man to hear the song o The flatteries or other merry discourses which are as pleasant to corrupt Nature as Songs or Musick of fools 6 For as the †Heb. a sound crackling of thorns p Which for a time make a great noise and blaze but presently wast themselves and go out without any considerable effect upon the meat in the pot under a pot so q So vanishing and fruitless is the laughter of the fool this also is vanity 7 Surely oppression r Either 1 Active When a wise Man falls into the practice of this sin of oppressing others he is besotted by it and by the vast Riches which he by his great wit gets by it Or rather 2. Passive when a wise man is oppressed by foolish and wicked men it makes him fret and rage and speak or act like a mad man for the wisest men are most sensible of indignities and injuries whereas fools are stupid do not much lay them to heart maketh a wise man mad * Deut. 16. 19. and a gift s A bribe given to a wise man destroyeth the heart t Deprives him of the use of his understanding which is oft called the heart as Exod. 23. 8. Deut. 16. 19. Hos. 4. 18. or makes him mad as was said in the former clause So this verse discovers two ways whereby a wise man may be made mad by suffering oppression from others or by receiving bribes to oppress others And this also is an argument of the vanity of worldly Wisdom that it is so easily corrupted and lost and so it serves the main design of this Book 8 Better is the end of a thing than the beginning thereof u If this verse relates to that next foregoing it is an Argument to keep mens minds from being disordered either by oppression or bribery because the end of those practices will shew that he who oppresseth another doth himself most hurt by it and that he who taketh Bribes is no gainer by them But if this be independent upon the former as divers other verses here are it is a general and useful observation that the good or evil of things is better known by their end than by their beginning which is true both in evil Counsels and Courses which are pleasant at first but at last bring destruction and in all noble Enterprizes in the studies of Learning and in the practice of Virtue and Godliness where the beginnings are difficult and troublesom but in the progress and conclusion they are most easie and comfortable and it is not sufficient to begin well unless we persevere to the end which crowns all and * Pro. 24. 29. the patient in spirit x Who quietly waits for the end and issue of things and is willing to bear hardships and inconveniences in the mean time is better than the proud y Which he puts instead of hasty or impatient which the opposition might seem to require partly because Pride is the chief cause of impatience Prov. 13. 10. and makes men unable to bear any thing either from God or from Men whereas Humility makes Men sensible of their own unworthiness and that they deserve at least from God all the indignities and injuries which they suffer from Men by Gods permission and therefore patient under them and partly to correct the vulgar errour of proud men who think highly of themselves and trample all others especially such as are meek and patient under their feet in spirit 9 * Pro. 14. 17. 16. 32. Be not hasty in thy spirit to be angry z Be not angry with any man without due consideration and just and necessary cause for otherwise anger is somtimes lawful and somtimes a duty for anger resteth a Hath its settled and quiet abode is their constant companion ever at hand upon all occasions whereas wise Men resist and mortifie and banish it in the bosom b In the Heart the proper seat of the passions of fools 10 Say not thou c To wit by way of impatient Expostulation and Complaint against God either for permitting such disorders in the World or for bringing thee into the World in such an evil time and state of things Otherwise a man may say this by way of prudent and pious enquiry that by searching out the cause he may as far as it is in his power apply Remedies to make them better What is the cause that the former days were better d Either 1. Less sinful Or rather 2. More quiet and comfortable For this and not the former is the cause of most Mens murmurings against Gods Providence And this is an Argument of a mind discontented and unthankful for the many Mercies which Men commonly enjoy even in evil times and impatient under Gods hand than these
13. 2. or upon one in extream necessity who might possibly have perished both in Soul and Body if thou hadst not comforted and relieved him Or one time thou maist give with more sincere Intention and with more tender compassion than another time and so one will be more right and more acceptable to God than the other either this or that or whether they both shall be alike good u Equally successful to the receiver or to the giver 7 Truly the light is sweet and a pleasant thing it is for the eyes to behold the sun x It cannot be denied that this present Life which is called light Iob 3. 20. 33. 30. Psal. 56. 13. and which is expressed Synecdochically by seeing the Sun Eccl. 6. 5. 7. 11. is in itself a great blessing and very desirable but it is not perpetual nor satisfactory which is here implied and expressed in the nexâ—… verse 8 But if a man live many years y Which is a priviledge granted but to few persons comparatively and rejoice in them all z And suppose he enjoy all the comforts and escape all the imbitterments of humane Life all his days which also is a great rarity yet let him remember a It is his Duty and Interest seriously to consider the days of darkness b Of death or of the state of the dead which is oft expressed by darkness as Iob 10. 21. Psal. 88. 12. c. and here is opposed to the foregoing Light for they shall be many c i. e. Far more than the days of this short Life especially if to the time of lying in the Grave be added that greater and utter darkness which is reserved for impenitent sinners and which is everlasting Mat. 22. 13. 25. 30. 2 Pet. 2. 17. Iud. v. 13. And this is added for the caution of mankind that they may not rejoice excessively in nor content themselves with the happiness of the present Life but may seek for somthing more durable and more satisfactory All that cometh d All things which befall any man belonging only to this Life whether they be comfortable or vexatious they are but vain and inconsiderable because they are short and transitory is vanity 9 Rejoice e This verse is to be understood either 1. As a serious Advice to this purpose seeing Life is short and transitory improve it to the best advantage take comfort in it whilest you may only do it with moderation and the fear of God Or rather 2. As an Ironical concession such as are usual both in Scripture as 1 Kin. 18. 27. 22. 15. Ezek. 28. 3 4. Mat. 26. 45. and in other Authors For this agrees much better with the context and with the Expressions here used And so the sense is I foresee what evil use some men will make of what I have now said Things being thus Let us eat and drink for tomorrow we shall die as they also reasoned 1 Cor. 15. 32. O young man f He speaks to young Men particularly because they have both the greatest ability and the strongest Inclinations to pursue sensual pleasures and are most impatient either of Restraint or Admonition in thy youth and let thy heart chear thee g Indulge thy frolick and jolly humour and take thy fill of delights in the days of thy youth and walk in the way of thy heart and in the sight of thine eyes h Whatsoever thine Eye or Heart lusteth after deny it not to them as this Phrase is taken Num. 15. 39. nor is it ever used in a good sense Compare Iob 31. 7. Psal. 81. 12. Ier. 18. 12. 2 Pet. 2. 14. 1 Ioh. 2. 16. but know thou i But in the midst of thy feastings and jollity it will become thee if thou art a reasonable Creature to consider thy reckoning and whether thou dost not purchase thy Gold too dear that for all these things k For all thy â—…ollies and sinful Lusts which thou sleightest as tricks of youth God will bring thee into judgment l Will force thee to appear before his Judgment-seat to give a serious account of all thy youthful and exorbitant courses and to receive that sentence which thy own Conscience will then say thou dost justly deserve And if thou likest thy sensuality upon these terms much good may it do thee I do not envy thee nor desire to partake of thy delicates 10 Therefore remove ‖ Or anger sorrow m i. e. Sensual and disorderly Lusts which he elegantly and emphatically calls sorrow with respect to the foregoing words to intimate that although such practices do at present gratifie and delight mens Senses and vain Minds yet they will shortly and certainly bring a man to intollerable and eternal sorrows which it is thy Wisdom to prevent m Or as it is rendred in the margent and by divers others anger a passion to which men are most prone in the heat of youth Whereby he may understand either anger against him for this sharp admonition or rather against God who hath laid such severe restraints upon them and threatens such punishments to them for following their own natural Inclinations So the sense is do not quarrel with thy Judge but submit and make thy Peace with him by declaring War against all thy Sins from thy heart and put away evil n All evil Concupiscences or Lusts which though now they seem good to thee will another day appear to be very evil and bitter things from thy flesh o From thy bodily members Which he mentions not exclusively as if he would allow them their spiritual evils but emphatically because young men to whom he is here speaking are most given to fleshly or bodily Lusts. for childhood and youth are vanity p i. e. Most vain either 1. In their temper and dispositions Young men are frothy and foolish and inconsiderate whereby they run into manifold dangers and therefore they shall do well to hearken to the Counsels of those who by their greater Wisdom and Experience are more capable Judges of these matters Or 2. In their condition The time of Youth is vanishing and transitory and Old-age and Death will speedily come against which every man in his wits will take care to lay in solid provisions and comforts CHAP. XII 1 * Pro. 22. 6. REmember a To wit practically or so as to fear and love and faithfully serve and worship him which when men do not they are said to forget God Psal. 9. 17. 106. 21. and in many other places now thy Creator b The first Author and continual Preserver of thy Life and Being and of all the perfections and enjoyments which accompany it to whom thou hast the highest and strongest obligations to do so and upon whom thou hast a constant and necessary dependance and therefore to forget him is most unnatural and inhumane and disingenuous in the days
word or Command whereby I rebuke and check its proud waves 3 I cloath the heavens with blackness o Or I will or can cloath c. What I once did in Egypt when I drew black curtains before all the heavenly Lights and caused an unparallel'd and amazing Darkness for three days together to the great terrour of mine Enemies so I can and will do still when it is necessary to save my People And therefore you have no reason to distrust me and I make sackcloth their covering p I cover them with thick and dark Clouds black as Sackcloath as is said Rev. 6. 12. or as that stuff of which the Tents of Kedar were made Cant. 1. 5. From this and some other Expressions it appears that they wore a black sackcloth which also was most sutable to the state of mourners by whom it was used 4 The LORD GOD hath given me g God having asserted his own power to shew the groundlessness of the Infidelity of the Jews he proceeds to shew what excellent and effectual means he used to bring them to Repentance and Salvation which he mentions as a great aggravation of their Unbelief and Rebellion which by this means was without all excuse This and the following passages may be in some sort understood of the Prophet Isaiah though but obscurely and imperfectly but they are far more evidently and eminently verified in Christ and indeed seem to be meant directly of him For seeing there are many other passages in this Prophecy which are directly meant of Christ and of his Ministry aâ—…d not at all of the Prophet why may not this be added to the number of them especially considering that there is nothing here which forceth us to understand this place of Isaiah and several of these passages are expounded of Christ in the New Testament as is confessed Besides this seems to suit best with the coherence For according to this exposition the same person speaketh here who hath spoken in all the foregoing Verses of the Chapter even the Lord himself considered as Man because he was both God and Man as is abundantly evident from many Scriptures both of the old and new Testament as hath been already proved and will hereafter be more fully evincâ—…d the tongue of the learned h An ability of speaking plainly and convincingly and persuadingly and in all points so as becometh a person taught of God and filled with all Divine and Heavenly Wisdom and Knowledg and with a singular skill of winning Souls and of working upon Mens Hearts and Consciences that I should know how to speak a word in season to him that is * Mat. 11. 28. weary i Burdened with the sense of his sad and deplorable condition in which case a word of comfort is most seasonable and acceptable This was the proper and principal design of Christs Ministry to give Rest and Comfort to distressed Souls according to what is said with respect to this place Mat. 11. 28. And all the Doctrines Reproofs and Threatnings of Christ were directed to this end to make men fit for Comfort and Salvation he wakeneth k To wit me the Pronoun being oft understood or as it follows mine ear morning by morning l From time to time and continually he wakeneth mine ear to hear m Because human Nature is of itself weak and sloathful he by his Divine Power assisteth and stirreth me up to the observation and practice of all his Commands and my Duties as the learned n Either 1. As learned Men or Teachers use to awaken their Scholars to hear and learn of them from time to time Or rather 2. As those that are or desire and endeavour to be learned use to hear with all possible attention and diligence For this title of learned is in the former part of the verse given not to the Teacher who is said to be God but to the person taught by him 5 The LORD GOD hath opened mine ear n Hath revealed unto me or rather hath given me a power and Will to hear and receive his commands as this Phrase is used Psal. 40. 6. Isa. 35. 5. and elsewhere and I was not * Joh. 14. 31 Phil. 2. 8. Heb. 10. 5 c rebellious o I readily did and suffered what he required of me neither turned away back p The same thing repeated in other words I did not turn away mine Ear from hearing any of Gods Commands nor my feet from going where God sent me how difficult or dangerous soever my employment was He seems to allude to the former Prophets who had diâ—…rs of them shrunk back and for a time refused such work as God called them to as Moses Exod. 3. 11 13. Ionas ch 1. 3. and others 6 * Mat. 26. 67. 27. 26. I gave my back to the smiters q I patiently yielded up my self and turned my back to those who smote me I was willing not only to do but to suffer the Will of God and the injuries of men This and the following passages were literally fulfilled in Christ as is expresly affirmed Mat. 26. 57 67. 27. 26 30. and elsewhere but we read of no such thing concerning Isaiah And therefore it is most safe and reasonable to understand it of Christ the rather because it is not usual with the Prophets to commend themselves so highly as the Prophet here commends the person of whom he speaketh and * Lam. 3. 30 my cheeks to them that plucked off the hair r Which was a contumely or punishment inflicted upon Malefactors Neh. 13. 25. I hâ—…d not my face from shame s From all manner of reproachful usages but did knowingly and willingly submit my self thereunto and spitting t Spitting in a mans Face was used in token of contempt and detestation Numb 12. 14. Iob 30. 10. And this was literally fulfilled in Christ Mat. 26. 67. 7 For u Or rather But as this particle is oft rendred For Gods favour is here opposed to the injuries of Men. the LORD GOD will help me x Though as a man I am weak inconsiderable yet God will strengthen me to go through my great and hard work therefore shall I not be confounded y Therefore I assure my self of success in my employment and of victory over all mine Enemies therefore have I set my face like a flint z I have hardened my self with resolution and courage against all opposition So this or the like Phrase is used Ezek. 3. 8 9. which elsewhere signifies obstinacy and impudence as Ier. 5. 3. Zech. 7. 12. so that it notes any settled and unmoveable purpose whether good or evil and I know that I shall not be ashamed 8 * Rom. 8. 32 33. He is near a God though he seem to be at a distance and to hide his face from me yet he is in truth at my right hand and ready to
ways 1. Sometimes by putting on Sackcloth upon their Bodies as 1 Kin. 21. 27. Ps. 69. 11. and casting ashes upon their Heads 2 Sam. 13. 19. And 2. Sometimes by spreading Sackcloth under them and lying down upon Ashes Esth. 4. 3. Iob 2. 8. The Intent of Sackcloth was to afflict the Body by its unpleasing harshness and of Ashes to represent their own vileness as being but Dust and Ashes their putting of them on might note their uneasiness under sin and laying on them their self-abhorrency shaming themselves for it Quer. Are such Rites now convenient on a day of Humiliation to help us in our afflicting of our selves Answ. Gospel Services neither require them or need them respecting more the Inward afflicting of the Soul with godly sorrow and deep contrition yet may they carry this instruction along with them that our Ornaments our best and gawdy Apparel ought to be laid aside as not suiting either the ground and cause or the end and design of days of Humiliation wilt thou call a i. e. Canst thou upon a rational account as a meer man call it so Canst thou think suppose or believe it to be so this a fast b It being such an one as hath nothing in it but the lifeless skeleton and dumb signs of a Fast nothing of deep Humiliation appearing in it or real Reformation proceeding from it Not that the Prophet blames them for these external Rites in this outward way of afflicting themselves For this he commands Lev. 23. 27 31 32. and appoints certain Rites to be used Lev. 16. 19 21. And these particular Rites were frequent in their solemn Humiliations 1 Kin. 21. 27. Esth. 4. 3. Dan. 9. 3. used also by the Heathen Ion. 3. 5 6. See Mat. 11. 21. But that which he condemns is their Hypocrisie in separating true Humiliation from them for bodily exercise profiteth little 1 Tim. 4 8. and an acceptable day to the LORD c A day that God will approve of as before Heb. a day of acceptance or that will turn to a good account on your behalf y Here the Prophet sets down those extâ—…al gestures and postures in particular which they did join with â—…eir hypocritical fasts as he had mentioned it before in general To bow down bowing is the posture of Mourners Psal. 35. 14. and here it is either as if through weakness of Body their Heads did hang down or counterfeitly to represent the posture of true penitents moving sometimes their Heads this way and that way as the word signifieth not unlike the ballance of a Clock as the Bullrush moved by the Wind boweth itself down waving to and fro in a kind of circular or semicircular motion the contrary motion of lifting up the Head being an Indication of Pride ch 3. 16. It is the guise of Hypocrites to put on affected Countenances Mat. 6. 16. 6 Is not this the fast that I have chosen d Or approve as before v. 5. or ought not such a Fast to be accompanied with such things as these where he is now about to shew the concomitants of a true Fast with reference to the thing in hand namely to exercise works of Charity consisting partly in acts of Self-denial in this Verse and partly in doing good to those in distress in the next In this verse he instanceth in some particulars and closeth with a general to loose the bands of wickedness e viz. The cruel obligations of Usury and Oppression to undo †Heb. the bundles of the yoke the heavy burdens f Heb. bundles a Metaphor possibly pointing at those many bundles of Writings as Bills Bonds Mortgages and acknowledgments which the Usurers had lying by them The former may relate to unjust and unlawful Obligations extorted by force or fear which he would have cancelled This latter to just Debts contracted through Poverty and necessity the rigour whereof he would have abated whether by reason of loans upon too hard conditions called a drawing them into a net Psal. 10. 9. and so much is implied Prov. 6. 5. or under too hard circumstances whether they were loans of Food or money of which the People so bitterly complained Neh. 5. 1 2 3 4. and is expresly forbid Exod. 22. 25. For Debts may be called Burdens 1. Because they lie as a great load upon the Debtors Spirits under which who ever can walk up and down easily doth not so much excel in fortitude as in folly 2. Because they usually introduce Poverty Slavery Imprisonment c. and * Jer. 34. 9. to let the †Heb. broken oppressed h Heb. broken i. e. like a bruised Reed so crushed and weakned that they have no consistency or ability either to satisfie their Creditors or support themselves and we usually call such insolvent persons broken that cannot look upon themselves to be sui juris but wholly at anothers Mercy you have the same kind of oppression and the same words used Amos 4. 1. go free g Either in a large sense viz. any ways grieved or vexed whether by the gripings of Usury or the bondage of Slavery accompanied with cruel usage or more peculiarly according to some relating to their being confined and shut up in Prisons which latter sense the word free may possibly seem to favour the former being comprised in that general expression that follows of breaking every yoke and that ye break every yoke i Namely That is grievous a Metaphor i. e. free them from all sorts of Vexation whatever it is that held them under any Bondage the LXX refer it to Bonds and Writings But it seems more general the word properly signifies that stick or cord that holds both ends of the yoke that it spring not out or fall off from the neck on which it is laid Exod. 25. 14. where the same word is used for staves and called the bands of the Yoke Lev. 26. 13. I have broken the bands of your yoke and made you go upright the same thing that God would have them do here 7 Is it k Viz. The Fast that pleaseth me supplied from the former verse having shewed the evil they are to abstain from in order to an acceptable Fast viz. cruelty he here speaks of the duty that is required viz. Mercy as a manifestation of Repentance Dan. 4. 27. Luk. 19. 8. For there are two parts of Justice one to do no man wrong the other to do good to all Which two ought always to accompany each other and cannot be parted especially in acts of Humiliation and as by those evils mentioned he understands all other evil whatsoever that they are to be abstained from as the consequence of a day of Humiliation so under these duties mentioned are comprised all the duties that we are to set upon as the effect of true Repentance and he instanceth rather in those of the second Table than those of the first not that they are to be neglected but
Persons then eminent for Birth and Quality for Wisdom and Knowledge and for the Profession of the true Religion being probably of the posterity of Abraham and akin to Iob and living in the same Country with him for they had made an appointment together to come to mourn with him and to comfort him 12. And when they lift up their Eyes afar off t To wit at some convenient distance from him whom they found sitting upon the ground either in the open Air or within his own House and knew him not u His Countenance being so fearfully changed and disfigured by his Boils they lift up their voice and wept and they rent every one his Mantle and sprinkled Dust upon their Heads toward Heaven x Either upon the upper part of their Heads which looks towards Heaven or cast it up into the Air so as it should fall upon their Heads as they did Act. 22. 23. See Ios. 7. 6. Nehem. 9. 1. Lam. 2. 10. 13. So they sat down with him upon the ground y In the posture of Mourners condoling with him Seven Days and Seven Nights z Which was the usual time of mourning for the Dead Gen. 50. 10. 1 Sam. 31. 13. and therefore proper both for Iob's Children who were dead and for Iob himself who was in a manner dead whilst he lived But we must not fancy that they continued in this place and posture so long together which no Laws of Religion or Civility required of them and the necessities of Nature could not bear but only that they spent a great or the greatest part of that time in sitting with him and silent Mourning over him And so such General Expressions are frequently understood as Luke 2. 37. and 24. 53. Acts 20. 31. Either 1. About any thing Or rather 2. About his Afflictions and the causes of them The Reason of this silence was partly the greatness of their grief for him and their surprize and astonishment at his Condition partly because they thought it convenient to give him some further time to vent his own Sorrows and partly because as yet they knew not what to say to him for though they had ever esteemed him to be a truly wise and godly Man and came with full purpose to comfort him yet the prodigious greatness of his Miseries and that Hand and Displeasure of God which they manifestly perceived in them made them at a stand and to question Iob's Sincerity so that they could not comfort him as they had intended and yet were loth to grieve him with those Convictions and Reproofs which they thought he greatly needed And here they stuck till Iob gave them occasion to speak their Minds and none spake a word to him for they saw that his Grief was very great CHAP. III. 1. AFter this opened Job his Mouth a He spake freely and boldly as this Phrase is used Prov. 31. 8 9. Eph. 6. 19. and elsewhere and cursed his day b To wit his Birth-day as is evident from v. 3. which is called simply a Mans day Hos. 7. 5. which also some others through the same Infirmity and in the same Circumstances have cursed as we see Ier. 20. 14. In vain do some men endeavour to excuse this and the following Speeches of Iob who afterwards is reproved by God and severely accuseth himself for them Ch. 38. 2. and 40. 4. and 42. 3 6. And yet he doth not proceed so far as to curse or blaspheme God but makes the Devil a Lyar in his Prognosticks But although he doth not break forth into direct and down right Reproaches of God yet he makes secret and indirect Reflections upon Gods Providence His Curse was sinful both because it was vain being applied to an unreasonable thing which was not capable of blessing and cursing and to a day that was past and so out of the reach of all Curses and because it was applied to one of Gods Creatures all which were and are in themselves very good and pronounced blessed by God and so they are if we do not turn them into Curses and because it casts a blame upon God for bringing that day and for giving him that Life which that day brought into the World He pronounceth that day an unhappy woful and cursed day not in it self but with respect to himself 2. And Job * Heb. 〈◊〉 spake and said 3. †Ch. 10. 1â—… 19 Iâ—… 20. 1â—… Let the day perish wherein I was born c Let the remembrance of that day be utterly lost Yea I heartily wish that it had never been Such Wishes are apparently foolish and impatient and yet have been somtimes forced from wise and good men in grievous Distresses not as if they expected any effect of them but only to shew their abhorrency of Life and to express the intolerableness of their grief and to give some vent to their passions and the night in which it was said d With Joy and Triumph as happy tidings Compare Ier. 20. 15. There is a Man-Child conceived e Or rather brought forth as this word is used 1 Chron. 4. 17. For the time of conception is unknown commonly to Women themselves and doth not use to be reported among men as this day is supposed to be 4 Let that day be Darkness f I wish the Sun had never risen upon that day to make it day or which is all one that it had never been and whensoever that day returns I wish it may be black and gloomy and uncomfortable and therefore execrable and odious to all men let not God regard it from above g i. e. From Heaven either 1. By causing the Light of the Sun which is in Heaven to shine upon it So it agrees both with the foregoing and following Branches of this Verse Or 2. By blessing and favouring it or by giving his Blessings to men upon it Let it be esteemed by all an unlucky and comfortless day Oh Let not God require it i. e. bring it again in its course as other days return in this sense God is said to require that which is past Eccles. 3. 15. Compare v. 3. 6. neither let the Light shine upon it 5. Let Darkness and the shadow of death h i. e. A black and dark shadow like that of the place of the dead which is a Land of Darkness and where the Light is Darkness as Iob explains this very Phrase Ch. 10. 21. 22. Or so gross and palpable Darkness that by its horrours and damps may take away mens Spirits and Lives ‖ Or 〈◊〉 stain it i i. e. Take away its beauty and Glory and make it abominable as a filthy thing Or challenge it i. e. take and keep the entire possession of it so as the Light may not have the least share in it let a Cloud dwell upon it * Or 〈◊〉 〈◊〉 it as 〈◊〉 who have 〈◊〉 â—… â—… let the blackness of the day terrifie it
promised v. 21. both because such righteous Persons howsoever they may meet with Affronts and Injuries from Men are under the special Care and Favour of God in this Verse and those who do the Evils there forbidden shall find to their cost that God is their Enemy v. 16. and his ears * Neh. 8. 3. are open unto their cry 16. * Jer. 44. 11. Am. 9. 4. The face l i. e. His Anger oft called his Faâ—…e as Levit. 17. 10. and 20. 5. Ier. 44. 11. Lam. 4. 16. because Anger discovers it self in the Face of the LORD is against them that do evil m i. e. Whose common Course and study and business it is to do Evil For else 〈◊〉 is not a just man upon Earth that doth good and sinneth not Eccles. 7 20. to cut off the remembrance of them from the earth n Heb. They cry to wit the righteous as is manifest both from the Nature of the thing and from v. 15. where they are so called and with which this Verse is to be continued the 16th Verse coming in by way of parenthesis as is very usual in many places of Scripture m Utterly to deprive both them and their Children of that Worldly Happiness which is the only thing that they desire and seek by their wicked Courses 17. The righteous cry o and the LORD heareth and delivereth them out of all their troubles 18. The LORD is nigh p Ready to hear and succour them though by the severe Course of his Providence towards them he seems to themselves and others to stand afar off as David complains Psal. 10. 1. †Heb. to the 〈◊〉 of Heart unto them that are of a broken heart and saveth such as be †Heb. Contrite of Spirit of a contrite spirit q By which he understands Either 1. Those whole Spirits are oppressed and even broken with the greatness of their Calamities But this may be and frequently is the Lot of wicked Men. And therefore in this Sence and to such Persons this Proposition and Promise is not true Or rather 2. Those whose Hearts or Spirits are truly and deeply humbled under the hand of God and the Sence of their sins and God's displeasure for them which was David's Case Psal. 6. 1. c. and 32. 3 4. whose proud and self-willed Hearts are subdued and made obedient to God's Will and submissive to his Providence For to all such and to such onley this Promise is verified 19. * 2 Tim. 3. 11 12. Many are the afflictions of the righteous but the LORD delivereth him out of them all 20. He keepeth all his bones r i. e. All the Parts and Members of their Bodies which are Synecdochically expressed by the Bones which are the stay and strength of the rest not one of them is broken s God will not suffer any Mischief to be al him though he may be oft afflicted yet he shall not be destroyed But these Words though they are here spoken of the righteous Mâ—…n in general of whom they are true in a 〈◊〉 Sence yet they had a further meaning in them being designed by the Spirit of God which Dictated to David not onely the Matter but the very Words and Expressions to signifie a great Mystery that none of Christ's Bones should be broken to which purpose they are alledged Ioâ—… 19. 36. 21. * Psal. â—…4 23. Evil t Either 1. The Evil of sin his own wickedness though designed against others shall destroy himself Or 2. The Evil of Misery When the afflictions of good Men shall have an happy Issue theirs shall end in their total and final Destruction shall slay the wicked and they that hate the righteous u That persecute them and Plot their Ruine which is an Evidence that they hate them whatsoever they may pretend to the contrary ‖ Or shall be 〈◊〉 shall be desolate 22. * Psal. 97. 10. The LORD redeemeth the soul of his servants x i. e. Their Lives or their Persons from the malicious Designs of all their Enemies and from Desolation or utter Ruine as it follows and none of them that trust in him shall be desolate PSAL. XXXV The ARGUMENT This Psalm was Penned by David when he was sâ—…andred and persecuted by Saul and his Servants as is manifest from the whole Body of it A Psalm of David 1. PLead * Psal. 43. 1. 119. 154. Lam. 3. 58. my cause O LORD a Seeing I am unable to right my self and the Magistrates refuse to do me Justice be thou my Patron and Protector with them that †Heb. implead me strive with me fight against them that fight against me 2. Take hold of shield and buckler b Therewith to cover and defend me Comp. Psal. 91 4. Prov. 2. 7. and stand up for mine help 3. Draw out also the spear c Thy offensive Weapons He alludes to the practise of Soldiers in Battel and stop the may d In which they are marching directly and furiously against me But divers Interpreters both Hebrews and others take this Hebrew word for a Noun and render it a Sword Or as the Word may signifie a close Weapoâ—… For the Psalmist here representing God as a man of War and accordingly furnishing him with other Weapons it seems not probable that he would omit this Weapon which was most constantly and universally used against them that persecute me say unto my soul e i. e. Unto me Either 1. By thy Spirit assuring me of it Or 2. By thy Providence effecting it for God's saying or speaking is oft meant of his doing because his Word is sufficient for the doing of whatsoever he pleaseth I am thy salvation 4. * Psal. 4â—… 15 â—…0 3. Let them be confounded f i. e. Frustrated in their wicked Designs and hopes against me Concerning this and the like and following Imprecations which may seem strange and severe it must be Considered 1. That they did not proceed from any passionate or revengeful Spirit in David towards his Enemies from which how free he was appears not onely from his own Words here v. 12 13 14. but from the whole Course of his Life and the frequent Instances mentioned in his History of his meek and merciful Carriage to his Enemies when they were in his Power from his Zeal for God and for Piety and Justice to which they shewed themselves to be constant and implacable Adversaries and by the Direction of the Prophetical Spirit of God wherewith he was indued which Spirit did exactly know the Condition of his Enemies and that those against whom they are Levelled were hardened and â—…ncurable 2. That they contain nothing but a Prayer to God that he would accomplish his own Threatnings and execute his own Law of Retaliation of Eye for Eye and Tooth for Tooth and so bring upon them the Evils which they designed against him Which