so hath spared and restored his People and in Judgment remembred Mercy to them when he hath totally ruined their Enemies or 2. forward upon the time to come of which he speaks as of a thing past after the manner of the Prophets and of which he speaks in the next Verse or is he slain according to the slaughter of them that are slain by him r Of those who were slain by Israel or rather by God at the Prayer and on the behalf of Israel Heb. of his slain ones i. e. of those of his Smiters or Enemies who were slain Which Exposition is favoured by comparing this with the foregoing Clause 8 * Job 23. 6. Jer. 10. 24. 30. 11. 46. 28. In measure s With moderation in certain Proportions which God meteth out and fitteth to their Strength ‖ Or when thou sendest it forth when it shooteth forth t When the Vine shooteth forth its luxuriant Branches he like the Vine-dresser cutteth them off but so as not to spoil or destroy the Vine Or as divers Interpreters render it and the Word properly and frequently signifies in or by casting or dismissing or sending her or it out or when thou dost cast or send her out to wit out of her own Land in which she was planted into Captivity He alludes to a Man that divorceth his Wife which is expressed by this Word but withal intimates that this shall not be peremptory and perpetual as other Divorces were thou wilt debate with it u God is said to debate or contend with Men when he executeth his Judgments upon them as Isa. 49. 25. 57. 16. Amos 7. 4. ‖ Or when he removeth it he stayeth his rough wind x He mitigateth the severity of the Judgment But I must confess I do not meet with any of the ancient or modern Translators that agree with ours in this Version nor is the Hebrew Verb ever used so far as I know in the signification of staying or restraining besides our Translation takes no notice of the Hebrew Preposition But this Word unquestionably signifies to remove or take away as 2 Sam. 20. 13. Prov. 25. 4 5. and thus most Interpreters understand it And so the Place is very fitly thus rendred be or when be which Particle may easily be understood out of the former Clause as is usual removeth understand either it to wit the Vine or them to wit the Enemies of God and his People And so this agreeth with the former Verse in representing the different way of God's Proceeding against his People and his and their Enemies Either way there is onely a defect of the Pronoun which I have before shewed in divers places to be very usual in the Hebrew Language with or by his rough wind by which sometimes Vines and other Trees are pulled up by the Roots as that did 1 Kings 19. 11. whereby he understands his most terrible Judgments in the day of the east-wind y In the time when he sendeth forth his East-wind which he mentions because that Wind in those Parts was most violent and most hurtful to Trees and Fruits as hath been oft observed and therefore is used to signifie the most grievous Calamities 9 By this z By this manner of God's dealing with his People therefore a That the difference between Iacob and his Enemies in their several Sufferings may appear shall the iniquity of Jacob be purged b Heb. expiated or forgiven upon their true Repentance which shall be the happy effect of their Chastisement and this is all the fruit to take away his sin c The effect hereof shall not be to destroy the Sinner as it is in other Men but onely to take away the guilt and power of their Sins * when he maketh d Which Sin of Iacob's shall be purged and taken away and the Judgment removed when he shall truly repent of all his Sins and especially of his Idolatry to which they were most inclined and for which the most of God's Judgments which they had hitherto felt had been inflicted upon them all the stones 18. of the altar e Which by an usual Enallage may be put for the Altars to wit their Idolatrous Altars as is evident from the following Words Possibly he may say the altar with respect to that particular Altar which Ahaz had set up in the place of God's own Altar and this Prophecy might be delivered either to the Prophet or by him to the People in Ahaz his time while that Altar stood and was used as chalk-stones f When he shall break all those goodly Altars in pieces which God by his Law had enjoyned that are beaten in sunder g Which kind of Stones are of themselves apt to break into small pieces and by the Artificer are broken into smaller pieces for making Mortar He seems to allude to that Fact of Moses who to shew his detestation of Idolatry took the golden calf and burnt it and ground it to powder and intimates that when their Repentance should be sincere it would discover it self by their Zeal in destroying the Instruments of their Idolatry the groves h Which were frequently erected to the Honour of Idols of which we have many Instances in Scripture which God therefore commanded his People to destroy Deut. 7. 5. 12. 3. and ‖ images shall not stand â—…ma up i Shall be thrown down with Contempt and Indignation 10 Yet k Yet before this glorious Promise concerning the removal of Israel's Sin and Calamity be fulfilled a dreadful and desolating Judgment shall first come upon them the defenced city l Ierusalem and the rest of the Defenced Cities in the Land the Singular Number being put for the Plural shall be desolate and the habitation m The most inhabited and populous Places Or as the Hebrew Word properly signifies their pleasant habitations whether in the City or Country forsaken and left like a wilderness n Which was fulfilled in the time of the Babylonish Captivity there shall the calf o Which is Synechdochically put for all sorts of Cattel which may securely feed there because there shall be no Men left to disturb or annoy them feed and there shall he lie down and consume the branches thereof p Of their pleasant Habitation of the young Trees which shall grow up in that ruinated Country 11 When the boughs thereof are withered q When they shall begin to wither as they will when they are thus gnawed and cropped by Cattel they shall be broken off r That there may be no hopes nor possibility of their Recovery the women s He mentions women either because it is their usual Work in the Country to make Fires and to gather Fewel for them or to signifie that the Men should be generally destroyed come and set them on fire for * Deut. 32. 28. Chap.
of the north Psal. 4â—… 2. and more specially to wit on mount Calvary which was on the North and West side of Ierusalem before the LORD and the Priests Aarons sons shall sprinkle his blood round about upon the Altar 12 And he shall cut it into his pieces with his head and his fat and the Priest shall lay them in order on the wood that is on the fire which is upon the altar 13 But he shall wash the inwards and the legs with water and the Priest shall bring iâ—… all and burn it upon the altar it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD 14 And if the burnt-sacrifice for his offering to the LORD be of fowles then he shall bring his offering of * chap. 5. â—… turtle doves or of young pigeons z These birds were appointed for the relief of the poor who could not bring better And these birds are preferred before others partly because they were easily gotten and partly because they are fit representations of Christs chastity and meekness or gentleness for which these birds are remarkable The pigeons must be young because then they are best but the turtle-doveâ—… are better when they are more grown up and therefore theâ—… are not confined to that age 15 And the Priest shall bring it unto the altar and ‖ Or 〈◊〉 off the head with the 〈◊〉 wring off a To wit from the rest of the body as sufficiently appears because this was to be burnt by it self as it here follows and the body afterwards ver 17. And whereas it is said Levit. 5. 8. he shall â—…ing his 〈◊〉 from his neck but shall not divide it 〈◊〉 that is spoken not of the burnt-offering as here out of the sin-offering in which there might be a differing 〈◊〉 his head and burn it on the altar and the blood thereof shall be wrung out †Heb. 〈◊〉 wâ—…ll at the side of the altar 16 And he shall pluck away his crop with ‖ Or 〈◊〉 〈◊〉 〈◊〉 his feathers b Or with its dung or filth to wit contained in the crop and in the guts and cast it beside the altar on the East-part c To wit of the Tabernacle Here the filth was cast because this was the remotest place from the Holy of Holies which was in the West-end to teach us that impure things and persons should not presume to approach to God and that they should be banished from his presence by the place of the ashes d The place where the ashes fell down and lay whence they were afterwards removed without the camp See Levit. 4. 12. and 6. 10 11. and 8. 17. 17 And he shall cleave it with the wings thereof but shall not divide it asunder e Shall cleave the bird thorough the whole length yet so as not to separate the one side from the other and so as there may be a wing left on each side See Gen. 15. 10. and the Priest shall burn it upon the altar upon the wood that is upon the fire it is a burnt-sacrifice an offering made by fire of a sweet savour unto the LORD CHAP. II. 1 AND when †Heb. 〈◊〉 any will offer a meat-offering a This was of two kinds the one joyned with other offerings Numb 15. 4 7 10. which was prescribed together with the measure of proportion of it the other of whâ—…h this plaâ—… speaks was a distinct and separate offering and â—…as 〈◊〉 â—…o the offerers good will both for the thing and for the 〈◊〉 And the matter of this offering waâ—… 〈◊〉 without 〈◊〉 〈◊〉 corn cakes c. Now this sort of sacrifices were appointed 1. because these are things of greatest necessity and benefit to man and therefore it is meet that God should be served with them and owned and praised as the giver of them 2. in condescension to the poor that they might not want an offering for God and to shew that God would accept even the meanest services when offered to him with a sincere mind 3. these were necessary provisions for the feast which was here to be represented to God and for the use of the Priests who were to attend upon these holy ministrations unto the LORD his offering shall be of fine flour b Searched or sifted and purged from all bran it being fit that the best things should be offered to the best being and he shall pour oyl upon it c Which may note the graces of the Holy Ghost which are compared to oyl and anointing with it Psal. 45. 7. 1 Ioh. 2. 20. and which are necessary to make any offering acceptable to God and put frankincense thereon d Which manifestly designed Christs satisfaction and intercession which is compared to a sweet odour Eph. 5. 2. and to incense Rev. 8. 3. 2 And he shall bring it to Aarons sons the Priests and he e i. e. That Priest to whom he brought it and who is appointed to offer it shall take thereout his handfull of the flour thereof and of the oyl thereof with all the frankincense thereof * chap. 5. 12. 6. 15. and the Priest shall burn the memorial of it f That part thus selected and offered which is called a memorial either 1. to the offerer who by offering this part is minded that the whole of that he brought and of all which he hath of that kind is Gods to whom this part was paid as a quit-rent or acknowledgment Or 2. to God whom to speak after the manner of men this did put in mind of his gracious covenant and promises of favour and acceptance of the offerer and his offering See Exod. 30. 16. Levit. 6. 15. Numb 5. 26. upon the altar to be an offering made by fire of a sweet savour unto the LORD 3 And * chap. 7. 6. Eccl. 7. â—…1 the remnant of the meat-offering shall be Aarons and his sons ‖ To be eaten by them Levit. 6. 16. it is a * Num. 18. 9. thing most holy g i. e. Most holy or such as were to be eaten onely by the Priests and that onely in the holy place near the Altar See Levit. 6. 26. and 7. 6 9. and 21. 22. of the offerings of the LORD made by fire 4 And if thou bring an oblation of a meat-offering baken in the oven h Made in the Sanctuary for that use as may seem from 1 Chron. 23. 28 29. Ezek. 46. 20. it shall be an unleavened cake of fine flour mingled with oyl or unleavened wafers anointed with oyl 5 And if thy oblation be a meat-offering baken ‖ Or on a flat plate or slice in a pan it shall be of fine flour unleavened mingled with oyl 6 Thou shalt part it in pieces i Because part of it was offered to God and part given to the Priest and pour oyl thereon it is a meat-offering 7 And if thy oblation
from Proselytes from whom less might seem to be expected and in whom God might bear with some things which he would not bear with in his own people Yet even from those such should not be accepted much less from the Israelites shall ye offer the bread d i. e. The sacrifices See on Levit. 21. 8. of your God of any of these e i. e. So corrupted or defective Which clause limits the sense and kinds of offerings and cuts off another more general interpretation received by many to wit that he forbids the receiving of any offering whether blemished or perfect from the hands of a stranger remaining in Heathenism because their corruption is in them f i. e. They are corrupt vitious and unlawful sacrifices and blemishes be in them they shall not be accepted for you g Or from you O Priest to whom it belongs to offer You shall bear the blame of it for the strangers might do so through ignorance of Gods Law 26 And the LORD said unto Moses saying 27 * Exod. 34. 26. Deut. 14. 21. When a bullock or a sheep or a goat is brought forth then it shall be seven dayes under the dam and from the eighth day h See on Exod. 22. 30. and 23. 19. and thenceforth it shall be accepted for an offering made by fire unto the LORD 28 And whether it be cow or ‖ Or she-goat ewe ye shall not kill it * Deut. 12. 6. and her young both in one day i Because it savoured of cruelty See on Deut. 22. 6. 29 And when ye will offer a sacrifice of thanksgiving unto the LORD offer it at your own will k i. e. What and when you please so the rules be observed Or for your acceptance as Levit. 1. 3. i. e. in such manner that God may accept it i. e. regularly chearfully c. 30 On the same day it shall be eaten up ye shall leave * chap. 7. 15. none of it until the morrow I am the LORD 31 Therefore shall ye keep my commandments and do them I am the LORD 32 Neither shall ye profane my holy name l Either by despising me and my commands your selves or by giving others occasion to profane it but * chap. 10. 3. I will be hallowed m Or sanctified either by you in keeping my holy commands or upon you in executing my holy and righteous judgments Levit. 10. 3. Isa. 26. 15. I will manifest my self to be an holy God that will not bear the transgression of my laws among the children of Israel I am the LORD which hallow you n By separating you from all the world unto my self and service by giving you holy laws and my holy spirit to enable and inâ—…line â—…ou to keep them and therefore you have the more reason to hallow me and keep my commands and are the more inexcusable if you transgress them 33 That brought you out of the land of Egypt to be your God I am the LORD CHAP. XXIII 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel and say unto them concerning the feasts of the LORD which ye shall proclaim a i. e. Cause to be proclaimed by the Priests See Numb 10. 8 9 10. to be holy convocations b Days for your assembling together to my worship and service in a special manner even these are my feasts c Which I have appointed and the right observation whereof I will accept 3 * Exod. 20. 9. and 23. 12. and 31. 13. and 34. 21. chap. 19. 3. Deut. 5. 13. Luk. 13. 14. Six dayes shall work be done but the seventh day is the sabbath of rest an holy convocation ye shall do no work d So it runs in the general for the sabbath day and for the day of expiation ver 28. excluding all works about earthly occasions or employments whether of profit or of pleasure but upon other feast dayes he forbids onely servile works as ver 7 21 36. for surely this manifest difference in the expressions used by the wise God must needs imply a difference in the things therein it is the sabbath of the LORD in all your dwellings e This is added to distinguish the sabbath from other feasts which were to be kept before the Lord in Ierusalem onely whither all the males were to come for that end but the Sabbath was to be kept in all places where they were both in Synagogues which were erected for that end and in their private houses 4 These are the feasts of the LORD even holy convocations which ye shall proclaim in their seasons f In their appointed and proper times as the word is used Gen. 1. 14. Psal. 104. 19. 5 * Exod. 12. 18. and 13. 3. and 23. 15. and 34. 18. Numb 9. 2. and 28. 16. Deut. 16. 1. In the fourteenth day of the first month at even is the LORDS passeover 6 And on the fifteenth day of the same moneth is the feast of unleavened bread unto the LORD seven dayes ye must eat unleavened bread 7 In the first day ye shall have an holy convocation ye shall do no servile work therein 8 But ye shall offer an offering made by fire unto the LORD seven dayes g The matter and manner whereof see Numb 28. 18 c. in the seventh day is an holy convocation ye shall do no servile work therein 9 And the LORD spake unto Moses saying 10 Speak unto the children of Israel and say unto them * Exod. 23. 16. Num. 28. 26. When ye be come into the land h Therefore this obliged them not in the desert where they reaped no harvest c. which I give unto you and shall reap i i. e. begin to reap as it is expounded Deut. 16. 9. So he begâ—…t i. e. began to beget Gen. 5. 32. and 11. 26. and he built 1 King 6. 1. i. e. he began to build as it is explained 2 Chroâ—… 3. 1. the harvest thereof k To wit barly harvest which was before wheat harvest See Exod. 9. 31 32. and 34. 22. Ruth 2. 23. then ye shall bring a ‖ Or handful †Heb. an Omer sheaf l Heb. An omer which is the tenth part of an Ephah It seems here to note the measure of corn which was to be oâ—…ered For it is to be considered that they did not offer this Corn in the ear or by a sheaf or handful but as Iosephus 3. 10. affirms and may be gathered from Levit. 2. 14 15 16. purged from the chaff and dryed and beaten out and some adde ground into meal and sifted into fine flour though this may be doubted of because the meat-offering attending upon this was of fine flour ver 13. and because this offering is said to be of green ears of Corâ—… dried c. Levit. 2. 14. of the first-fruits of your harvest unto the priest
feasts Lev. 23. yet were celebrated as such by the sound of trumpets Numb 10. 10 by extraordinary sacrifices by abstinence from servile works Amos 8. 5. and by attendance upon the ministry of Gods word 2 King 4. 23. And God ordained it thus partly that by giving God the first fruits of every moneth they should acknowledge him as the Lord of all their time and own his providence by which all times and seasons and all the fruits and blessings of them and actions done in them are ordered and partly that it might be a type of the future renovation of the world by Christ. ye shall offer a burnt-offering unto the LORD two young bullocks and one ram seven lambs of the first year without spot 12 And three tenth deals of flour for a meat-offering mingled with oyl for one bullock and two tenth deals of flour for a meat-offering mingled with oyl for one ram 13 And a several tenth deal of flour mingled with oyl for a meat-offering unto one lamb for a burnt-offering of a sweet savour a sacrifice made by fire unto the LORD 14 And their drink-offerings shall be half an hin of wine unto a bullock and the third part of an hin unto a ram and a fourth part of an hin unto a lamb this is the burnt-offering of every month throughout the months k i. e To be offered in the beginning of every moneth of the year 15 And one kid of the goats l An he goat See Numb 15. 24. for a sin offering unto the LORD m Not unto the moon to which the Gentiles offered it shall be offered besides the continual burnt-offering and his drink-offering 16 * Exod. 12. 18. â—…ev 23. 5. chap. 9. 3. Deut. 16. 1. And in the fourteenth day of the first month is the passover of the LORD n Instituted by him and to his honour and service See on Lev. 23. 5. 17 And in the fifteenth day of this month is the feast o To wit of unleavened bread of which see on Lev. 23. 6. seven days shall unleavened bread be eaten 18 In the * Exod. 12. 16. Lev. 23. 7. first day shall be an holy convocation ye shall do no manner of servile work therein 19 But ye shall offer a sacrifice made by fire for a burnt-offering unto the LORD two young bullocks and one ram and seven lambs of the first year they shall be unto you without blemish 20 And their meat-offering shall be of flour mingled with oyl three tenth deals shall ye offer for a bullock and two tenth deals for a ram 21 A several tenth deal shalt thou offer for every lamb throughout the seven lambs 22 And one goat for a sin offering to make an atonement for you 23 Ye shall offer these beside the burnt-offering in the morning p And that in the evening too as is evident from the nature of the thing and from other scriptures but the morning-sacrifice alone is mentioned partly because the celebration of the feast began with it and principally because this alone was doutbful whether this might not be omitted when so many other sacrifices were offered in that morning whereas there was no question but the evening sacrifice should be offered when there were none other besides it to be offered which is for a continual burnt-offering 24 After this manner ye shall offer daily throughout the seven dayes †Heb. the bread Lev. 3. 11 16. the meat of the sacrifice made by fire q i. e. The sacrifice made by fire which is as it were my meat or food for as God is said to smell the sacrifices to wit metaphorically i. e. to accept of them so is he said to eat them i. e. to devour or consume them and to be satisfied with them such things spoken of God after the manner of men are to be understood so as will agree with the majesty of God of a sweet savour unto the LORD it shall be offered beside the continual burnt-offering and his drink-offering 25 And on the seventh day ye shall have an holy convocation ye shall do no servile work 26 Also * Exod. 23. 16. and 34. 22. Deut. 16. 10. in the day of the first-fruits r In the feast of Pentecost Act. 2. 1. when ye bring a new meat-offering s New fruits two loaves made of your new corn Levit. 23. 16. unto the LORD after your weeks be out t i. e. The seven weeks which you are to number from the Passeover Lev. 23. 15. Heb. in the weeks in being put for after as it is Isa. 20. 1. Luk. 9. 36. and 11. 37. ye shall have an holy convocation ye shall do no servile work 27 But ye shall offer the burnt-offering u For the celebration of the feast over and besides that other offering which was joyned with the first-fruits Lev. 23. 18. so here is a new additional sacrifice prescribed which doth not destroy the former for a sweet savour unto the LORD two young bullocks one ram seven lambs of the first year 28 And their meat-offering of flour mingled with oyl three tenth deals unto one bullock two tenth deals unto one ram 29 A several tenth deal unto one lamb throughout the seven lambs 30 And one kid of the goats to make an atonement for you 31 Ye shall offer them besides the continual burnt-offering and his meat-offering they shall be unto you without blemish and their drink-offerings CHAP. XXIX 1 AND in the seventh month a So it was in their Ecclesiastical account in which the moneth Abib was the first but as to civil matters this was the first moneth on the first day of the month ye shall have an holy convocation Ye shall do no servile work * Lev. 23. 2 it is a day of blowing the trumpets b Whereby the people were admonished solemnly to prepare themselves for the feasts which were as many in this moneth as in all the year besides unto you 2 And ye shall offer a burnt-offering c Besides the offerings of every moneth and day as is expressed ver 6. for a sweet savour unto the LORD one young bullock one ram and seven lambs of the first year without blemish 3 And their meat-offering shall be of flour mingled with oyl three tenth deals for a bullock and two tenth deals for a ram 4 And one tenth deal for one lamb throughout the seven lambs 5 And one kid of the goats for a sin-offering to make an atonement for you 6 Beside * chap. 28. â—… the burnt-offering of the month d Belonging to every new moon of which see Numb 28. 11 12. 2 Chron. 2. 4. and his meat-offering and * chap. 28. â—… the daily burnt-offering and his meat-offering and their drink-offerings according to their manner e According to the order rites and ceremonies appointed by God for a sweet savour a sacrifice made by fire unto the
LORD 7 And * Lev. 16. â—… and 23. 2â—… ye shall have on the tenth day of this seventh month an holy convocation and ye shall afflict your souls f i. e. Your selves by fasting and abstinence from all delightful things and by compunction and bitter sorrow for your sins and the judgments of God either deserved by you or inflicted upon you for your sins See Levit. 16. 29 30. and 23. 27. ye shall not do any work therein 8 But ye shall offer a burnt-offering unto the LORD for a sweet savour one young bullock one ram and seven lambs of the first year they shall be unto you without blemish 9 And their meat-offering shall be of flour mingled with oyl three tenth deals to a bullock and two tenth deals to one ram 10 A several tenth deal for one lamb throughout the seven lambs 11 One kid of the goats for a sin offering beside the * Lev. 16. 3â—… sin offering of atonement g By which the High-priest made atonement of which see Lev. 16. 9 29 30. and the continual burnt-offering and the meat-offering of it and their drink-offerings 12 And * Lev. 23. 3â—… on the fifteenth day of the seventh month ye shall have an holy convocation ye shall do no servile work and ye shall keep a feast h The feast of booths of which see Lev. 23. 34 35. Deut. 16. 13. unto the LORD seven dayes i Not by abstaining so long from all servile works but by offering extraordinary sacrifices each day 13 And ye * Ezra 3. â—… shall offer a burnt-offering a sacrifice made by fire of a sweet savour unto the LORD thirteen young bullocks k More sacrifices than at any other feast partly because this feast was in the close of the year when it was meet to supply the defects of the year past and when they had gathered in all their fruits Deut. 16. 13 15. and therefore ought to make the larger returns and acknowledgment to God partly because it was Gods pleasure so to order it for reasons known to himself in whose will we ought to acquiesce And the same reason holds why these sacrifices grew fewer and fewer every day two rams and fourteen lambs k More sacrifices than at any other feast partly because this feast was in the close of the year when it was meet to supply the defects of the year past and when they had gathered in all their fruits Deut. 16. 13 15. and therefore ought to make the larger returns and acknowledgment to God partly because it was Gods pleasure so to order it for reasons known to himself in whose will we ought to acquiesce And the same reason holds why these sacrifices grew fewer and fewer every day of the first year they shall be without blemish 14 And their meat-offering shall be of flour mingled with oyl three tenth-deals unto every bullock of the thirteen bullocks two tenth deals to each ram of the two rams 15 And a several tenth deal to each lamb of the fourteen lambs 16 And one kid of the goats for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 17 And on the second day ye shall offer twelve young bullocks two rams fourteen lambs of the first year without spot 18 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner l Of which see for meat-offerings ver 3 4 9 10. and for drink-offerings Numb 28. 7 14. 19 And one kid of the goats for a sin offering beside the continual burnt-offering and the meat-offering thereof and their drink-offerings 20 And on the third day eleven bullocks two rams fourteen lambs of the first year without blemish 21 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 22 And one goat for a sin offering beside the continual burnt-offering and his meat-offering and his drink-offering 23 And on the fourth day ten bullocks two rams and fourteen lambs of the first year without blemish 24 Their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 25 And one kid of the goats for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 26 And on the fifth day nine bullocks two rams and fourteen lambs of the first year without spot 27 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 28 And one goat for a sin offering beside the continual burnt-offering and his meat-offering and his drink-offering 29 And on the sixth day eight bullocks two rams and fourteen lambs of the first year without blemish 30 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 31 And one goat for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 32 And on the seventh day seven bullocks two rams and fourteen lambs of the first year without blemish 33 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 34 And one goat for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 35 On the eighth day ye shall have a * Lev. 23. 36. solemn assembly ye shall do no servile work therein 36 But ye shall offer a burnt-offering a sacrifice made by fire of a sweet savour unto the LORD one bullock one ram seven lambs m This was the last and great day of the feast as it is called Ioâ—… 7. 37. and yet the sacrifices were fewer than any other day to teach them not to trust to the multitude of their sacrifices nor to expect remission of sins from them but from the one and onely sacrifice of Christ. of the first year without blemish 37 Their meat-offering and their drink offerings for the bullock for the ram and for the lambs shall be according to their number after the manner 38 And one goat for a sin offering beside the continual burnt-offering and his meat-offering and his drink-offering 39 These things ye shall ‖ offer do unto the LORD in your set feasts besides your * Lev. 7. 11 16. vows and your free-will-offerings n Your ordinary sacrifices shall not be omitted because of the extraordinary which ye offer on special occasions for your burnt-offerings and for your meat-offerings and for your drink-offerings and for your peace-offerings 40 And Moses told the children of Israel according to all that the LORD commanded Moses CHAP. XXX 1 AND Moses spake unto the heads of the tribes a
LORD smote Benjamin before Israel and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men i This is the Total Sum whereof the particulars are related v. 44 45. and for the odd hundred not there mentioned they were killed in other places not their expressed all these drew the sword 36 So the children of Benjamin saw that they were smitten for the men of Israel gave place to the Benjamites because they trusted unto the liers in wait which they had set beside Gibeah 37 And the liers in wait hasted and rushed upon Gibeah and the liers in wait ‖ Or made a long sound with the trumpet drew themselves along k Or extended themselves i. e. whereas before they lay close and contracted into a narrow compass now they spread themselves and Marched in Rank and File as Armies do Or marched or went Heb. drew their Feet So this Verb is oft used as Gen. 37. 28. Exod. 12. 21. Iudg. 4. 6. Iob 21. 33. and smote all the city with the edge of the sword 38 Now there was an appointed ‖ Or time sign between the men of Israel ‡ Heb. with and the liers in wait that they should make a great ‡ Hebr. elevation flame with smoke to rise up out of the city 39 And when the men of Israel retired in the battel Benjamin began ‡ Heb. to smite the wounded to smite and kill of the men of Israel about thirty persons for they said Surely they are smitten down before us as in the first battel 40 But when the flame began to rise up out of the city with a pillar of smoke the Benjamites looked behind them and behold the ‡ Heb. the whole consumption flame of the city ascended up to heaven 41 And when the men of Israel turned again the men of Benjamin were amazed l Because of their great disappointment and the present danger wherewith they were surrounded on every side for they saw that evil ‡ Heb. touched them was come upon them 42 Therefore they turned their backs before the men of Israel unto the way of the wilderness but the battel overtook m i. e. The Men of Battel or War The abstract for the concrete as Poverty 2 King 24. 14. Pride Psal. 36. 11. Deceit Prov. 12. 25. Dreams Ier. 25. 9. Election Rom. 11. 7. are put for Persons that are Poor Proud Deceitful Dreamers Elect. them and them which came out of the cities they destroyed in the midst of them n So the sence may seem to be this That the Israelites did not only kill the Inhabitants of Gibeah and all the Benjamites that came into the Field against them 600 excepted but in the midst of them or together with them they killed also the rest of the Benjamites who when they saw their Army was wholly Destroyed made haste to flee out of their several Cities or Towns that so they might escape the Sword which was coming towards them But the words may be rendred thus And them who were of the other cities to wit of Benjamin i. e. who abode in their own Cities and did not go up to Gibeah they Destroyed in the midst of them i. e. in their several Cities or in the midst of it i. e. of every City for so it is said v. 48. where it is said That they smote the men of every City But this I submit to the Learned 43 Thus they enclosed the Benjamites round about and chased them and trode them down ‖ Or from Manuchah c. with ease o Without great difficulty Now that God gave them his presence and assistance they easily did that which before they found too hard for them Or unto Menuchah or as far as Maâ—…uchah a place so called See 1 Chron. 2. 52. Ier. 51. 59. ‡ Heb. unto over against over against Gibeah towards the sun-rising 44 And there fell of Benjamin eighteen thousand men p To wit in the Field or Battel all these were men of valour 45 And they turned and fled toward the wilderness unto the rock of Rimmon and they gleaned q i. e. They cut off the remainders in the pursuit and spared none A Metaphor from those who gather Grapes or Corn so clearly and fully that they leave no relicks for those who come after them of them in the high-ways five thousand men and pursued hard after them unto Gidom and flew two thousand men of them 46 So that all which fell that day of Benjamin were twenty and five thousand r Besides the odd hundred expressed ver 35. but here only the great number is expressed the less being omitted as inconsiderable which way of numbring is frequent in Scripture as Iudg. 11. 26. 2 Sam. 5. 5. and in other Authors and in vulgar use as when they are called the 70 Interpreters who in truth and exactness were 72. Here are also a thousand more omitted because here he speaks onely of them who fell in that third day of Battel See on v. 15. men that drew the sword all these were men of valour 47 * Chap. 21. 13. But six hundred men turned and fled to the wilderness unto the rock Rimmon and abode in the rock s In a Cave within that Rock where they Fortified themselves and fetched in Provision as they had opportunity which they could easily do when the heat of the Battel was over and the Israelites were not solicitous to pursue them further Rimmon four months 48 And the men of Israel turned again upon the children of Benjamin t Having destroyed those that came to Gibeah and into the field now they follow them home to their several habitations and smote them with the edge of the sword as well the men u Comprehensively taken so as to include women and children If this seem harsh and bloody either it may be ascribed to Military Fury or rather it may be justified partly from that high guilt brought upon the whole Tribe in which it is no wonder if their Infants suffered which was not unusual in such cases as Numb 31. 17. 1 Sam. 15. 3. Iâ—…s 7. 15. partly from that Command of God in a Parallel case Deut. 13. 15. and partly from that Solemn Oath by which they had Anathematised or devoted to Death all that came not up to Mizpeh Iudg. 21. 5. which none of the Benjamites did for which cause also they destroyed all the Men Women and Children of Iabesh-Gilead Judg. 21. 10. of every city as the beast and all that ‡ Heb. was found came to hand also they set on fire all the cities that ‡ Heb. were found they came to CHAP. XXI NOw the men of Israel had sworn a In the beginning of this War after the whole Tribe had espoused the quarrel of the Men of Gibeah Iudg. 20. 13 14 in Mizpeh saying There shall not any of us
Shall I ‡ Heb. live Chap. 1. 2. recover of this disease 10 And Elisha said unto him Go say unto him Thou mayest certainly recover howbeit the LORD hath shewed me that he shall surely die p Here is no contradiction for the first words contain an answer to Benhadad's question ver 8. Shall I recover this disease To which the answer is thâ—…u mayest or shalt recover i. e. notwithstanding thy Disease which is not morâ—…l and shall not take away thy life The later words contain the Prophets explication of or addition to that answer which is that he should die not by the power of his Disease but by some other cause But it is observable that in the Hebrew Text it is lo the Adverb which signifies not which though most affirm to be put for lo the Pronoun signifying to him yet others take it as it lies and Translate the words thus Say thou shalt not recover for the Lord hath shewed me that he shall surely die Or according to the former reading the first words may be taken Interrogatively say unto him Shalt thou indeed recover as thou dost flatter thy self no which negation is implied in the very question and gathered from the following words for the Lord hath shewed me that he shall surely die 11 And he setled his countenance ‡ Heb. and â—…et it stedfastly q The Prophet fixed his eyes upon Hazael until he was ashamed r Either till the Prophet was ashamed to look any longer upon him or till Hazael was ashamed as apprehending that the Prophet suspected or discerned something extraordinary and of an evil and shameful nature in him The Hebrew words are ambiguous and may indifferently â—…e referred to either of them but they seem more properly to belong to Hazael because it follows by way of distinction the man of God wept and the man of God wept 12 And Hazael said Why weepeth my lord And he answered Because I know * Chap. 10. 32. and 13. 3. Amos 1. 3. the evil that thou wilt do unto the children of Israel s So here was a double cause of his Grief and Tears the evil of sin in Hazael and the evil of suffering upon Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt * Chap. 15. 16. Hos. 13. 16. Amos 1. 13. dash their children and rip up their women with child 13 And Hazael said But what is thy servant a dog t Either so vile and unworthy as this expression is used 2 Sam. 3. 8. and 9. 8. or so impudent for which Dogs are noted or so fierce and barbarous and inhumane Compare Psal. 22. 16 20. and 59. 6. that he should do this great thing And Elisha answered The LORD hath shewed me that thou shalt be king over Syria u And when thou shalt have power in thy hand thou wiltst discover that bloody disposition and that hatred against Gods People which now lies hid from others and possibly from thy self and therefore with the Kingdom thou wiltst inherit their cruel â—…ons 14 So he departed from Elisha and came to his master who said to him What said Elisha to thee And he answered He told me that thou shouldest surely recover x He represents the Prophets answer by halves that by his Masters security he might have the fitter opportunity to execute his Treasonable design 15 And it came to pass on the morrow that he took a thick cloth and dipt it in water and spread it on his face y Pretending it may be to cool his immoderate heat with it but applying it so closely that he choaked him therewith by which Artifice his Death seemed to be Natural there being no signs of a violent Death upon his Body And this he the more boldly attempted because the Prophets Prediction made him confident of the success so that he died and Hazael reigned in his stead z Having the favour of the People and of the Men of War 16 ¶ And in the fifth year of Joram the son of Ahab king of Israel Jehoshaphat being then king of Judah * 2 Chr. 21. 4. Jehoram the son of Jehoshaphat king of Judah ‡ Heb. reigned began to reign a Iehoram was first made King or Vice-Roy by his Father divers Years before this time to wit at his expedition to Ramoth-Gilead as was noted before which Dominion of his ended at his Fathers return But now Iehoshaphat being not far from his Death and having divers Sons and fearing some competition and dissention among them makes Iehoram King the second time as David did Solomon upon the like occasion 1 Chron. 29. 22. which is the thing here related But of this see more in the Notes on 2 King 1. 17. and 3. 1. 17 Thirty and two years old was he when he began to reign and he reigned eight years b Part with his Father and part by himself alone in Jerusalem 18 And he walked in the way of the kings of Israel c After his Fathers Death as did the house of Ahab for * Ver. 26. the daughter of Ahab d Athaliah ver 26. This unequal Marriage though Iehoshaphat possibly designed it as a mean of Uniting the two Kingdoms under one Head and in the True Religion is here and elsewhere noted as the cause both of the great wickedness of his Posterity and of those sore Calamities which befel them was his wife and he did evil in the sight of the LORD 19 Yet the LORD would not destroy Judah for David his servants sake * 2 Sam. 7. 13. as he promised him to give him alway e Heb. all days until the coming of the Messiah as it is elsewhere limited and explained for so long and not longer this Succession might seem necessary for the making good of Gods Promise and Covenant made with David But when the Messiah was once come there was no more need of any Succession and the Scepter might and did without any inconvenience depart from Iudah and from all the succeeding Branches of David's Family because the Messiah was to hold the Kingdom for ever in his own Person though not in so gross a way as the carnal Iews imagined but in a Spiritual manner a ‡ Heb. candle or lamp light f i. e. A Son and Successor Of this Phrase see on 1 King 11. 36. and to his children 20 ¶ In his days Edom revolted from under the hand of Iudah g 〈◊〉 〈◊〉 they had been from David's time 2 Sam. 〈◊〉 〈◊〉 〈◊〉 â—… King 22. 47. and made a king over themselves 21 So Joram went over to Zair and all the chariots with him and he rose by night and smote the Edomites which compassed him about and the captains of the chariots and the people h i. e. The common Soldiers of the Edomites herein following the example of their Captains fled into
gave up p Heb. He shut up as in a prison that they could not escape them also their cattel to the hail and their flocks to ‖ Or lightnings hâ—…t thunder-bolts 49 He cast upon them the fierceness of his anger wrath and indignation q Other most grievous plagues which were mixed with and were the effects of his anger and wrath whereby their miseries were greatly aggravated and distinguished from the afflictions which God sent upon the Israelites in Egypt which were onely fatherly chastisements and the effects of God's love and occasions of their deliverance and trouble by sending †Heb Angels of evils evil angels among them r Heb. the sending or the operation or effects of evil Angels or of the Angels or messengers of evil things either of the Angels whom God imployed in producing these plagues or of Moses and Aaron who were to the Egyptians messengers of evil and by whom these judgments were sent to and inflicted upon them 50 †Heb. He weighed a path He made a way s Heb. He weighed a path or cause-way i. e. He made a most smooth and eaven and exact path as if he had done it by weight and measure that so his anger might pass swiftly and freely without interruption The phrase also seems to note the wisdom and justice of God in weighing out their plagues proportionably to their sins and exercising great severity towards them answerably to their great and barbarous cruelty towards his people to his anger he spared not their soul from death t i. e. He punished them with death or killing plagues as the next words explain it but gave ‖ Or their beasts to the Murrain c. their life u Or their beasts So he speaks of the murrain among their cattel But our Translation seems better to agree with the next foregoing and following passages which plainly speak of the death of persons over to the pestilence 51 * Exod. 12. 29. And smote all the first-born in Egypt the chief of their strength x Another expression noting the first-born who are so called Gen. 49. 3. in the tabernacles of Ham y Of the Egyptians the posterity of Ham Gen. 10. 6. which title he there gives them to intimate that they were the cursed children of a cursed parent Ham Gen. 9. 25. and therefore were proper objects for divine wrath and vengeance 52 But * Psal. 77. 20. made his own people to go forth like sheep and guided them in the wilderness like a flock 53 And he led them on safely so that they feared not z But it is said that they were sore afraid Exod. 14. 10. Ans. 1. They were afraid at first but after Moses had encouraged them they grew bold and secure one evidence whereof was that they confidently went into the middle of the sea and passed between the vast heaps of water which were on both sides of them 2. The meaning may be that they had no just cause of fear for men are oft said to do not onely what they actually do but also what they ought to do as Mal. 1. 6. and 2. 7 c. but the sea * Exod. 14. 27. and 15. 10. †Heb. covered overwhelmed their Enemies 54 And he brought them to the border of his sanctuary a Or of his holiness or his holy place i. e. the Land of Canaan which is so called Ezra 9. 8. Zach. 2. 8 c. as being separated by God from all other Lands for his people and service and sanctified by his presence and dwelling in it even to this mountain a Either 1. The Mountain upon which the Tabernacle or Temple stood Or rather 2. The mountainous Country of Canaan which is called a Land of hills and valleys Deut. 11. 11. And the word mountain is oft used in Scripture for a mountainous Country as Gen. 36. 8. Deut. 1. 7. Ios. 11. 21. * Psal. 44. 3. which his right hand had purchased 55 He cast out the heathen also before them and * Josh. 13. 7. Psal. 136. 21 22. divided them an inheritance by line and made the tribes of Israel to dwell in their tents 56 Yet they tempted and provoked the most high God and kept not his testimonies 57 But turned back and dealt unfaithfully like their fathers they were turned aside * Hos. 7. 16. like a deceitful bow b Which either breaketh when it is drawn or shooteth awry and so frustrateth the Archers design and expectation So when they pretended and both God and men expected obedience and gratitude to their great benefactor they behaved themselves undutifully and unfaithfully towards him 58 * For they provoked him to anger with †Deut 32. 16 21. their high places and moved him to jealousie with their graven images 59 When God heard c i. e. Perceived or understood as hearing is oft used as Gen. 11. 7. and 41 15 c. It is spoken of God after the manner of men this he was wrath and greatly abhorred Israel 60 * 1 Sam. 4. 11. Jer. 7. 12. 14. and 26. 6 9. So that he forsook the tabernacle of Shiloh d Which then was placed in Shiloh from whence as the Israelites fetched the Ark so God withdrew himself Whereby he insinuates both God's wonderful condescension and favour to such worthless and wretched creatures and their stupendious folly and wickedness in despising and sinning away so glorious a privilege the tent which he placed among men e To wit the Ark called God's strength 1 Chron. 16. 11. and the ark of his strength Psal. 132. 8. because it was the sign and pledge of his strength or power put forth on his peoples behalf 61 And delivered his strength f into captivity and his glory g So the Ark is called as being the Monument and seat of God's glorious presence and an instrument of his glorious works into the enemies h Namely the Philistins of which see 1 Sam. 4. hand 62 He gave his people over also unto the sword and was wrath with his inheritance 63 * Judg. 15. 6. Dan. 11. 33 The fire consumed their young men and their maidens were not †Heb. 〈◊〉 given to marriage i Because the young men who should have married them were slain Heb. were not praised to wit with Marriage-songs which were usual at Marriage-Solemnities among the Jews as appears from Ier. 7. 34. and 16. 9. and 25. 10. 64 Their priests k Hophni and Phinehas and others fell by the sword and their widows made no lamentation l No Funeral Solemnities either because they were prevented by their own death as the wife of Phinehas was or disturbed by the invasion of the enemy or so overwhelmed with the sence of the publick calamity that the resentment of their private losses was swallowed up by it See Iob 27. 15. Ezek. 24. 23. 65 Then the
1. 3. it is a people of no understanding t They do not understand either me or themselves either my Word or Works they know not the things which concern their own Peace and Happiness but like bruit Beasts made to be destroyed they blindly and wilfully go on in those Courses which will bring them to certain ruine therefore he that made them u Both as they are Creatures and as they are his People for this also is expressed by making or forming as Psal. 100. 3. 102. 18. 149. 2. Thus he overthroweth their false and presumptuous Conceits that God would never destroy the Work of his own Hands nor the Seed of Abraham his Friend for ever and plainly declareth the contrary will not have mercy on them and he that formed them will shew them no favour 12 And it shall come to pass in that day that the LORD shall beat off x Or shall beat out Which is not meant in a way of Punishment which is rather designed by threshing as Isa. 21. 10. 25. 10. than by beating but as an Act of Mercy as is evident from the following Clause of this and from the next Verse It is a Metaphor from some Grains which were beaten our with a Rod or Staff of which see Isa. 28. 27 28. and then were carefully gathered and laid up for the use of man from the chanel of the river unto the stream of Egypt y From Euphrates to Nilus which were the two Borders of the Land of Promise Ios. 1. 4. 13. 3. All the Israelites which are left in the Land which are here opposed to those of them that are dispersed into Foreign Parts such as Assyria and Egypt and ye shall be gathered one by one z Which signifies either the smallness of the Remnant of that numerous People or rather God's exact and singular Care of them that not one of them should be lost O ye children of Israel 13 And it shall come to pass in that day that the great trumpet a Which may be heard even to the remotest Parts of the Earth God shall summon them all together as it were by Sound of Trumpet to wit by an eminent Call or Act of his Providence on their behalf He alludes to the Custom of calling the Israelties together with Trumpets of which see Numb 10. 2 3. shall be blown and they shall come which were ready to perish in the land of Assyria b Where the Ten Tribes were carried Captive and the out-casts in the land of Egypt c Where many of the Iews were as is manifest both from Scripture as Ier. 43. 7. 44 28. Hos. 8. 13. Zech. 10. 10. and from other Authors and shall worship the LORD in the holy mount at Jerusalem CHAP XXVIII 1. WO to the Crown of Pride a That proud and insolent Kingdom for the Crown is oft put for the Kingdom as Ier. 13. 18. c. to the Drunkards b Either 1. Metaphorically drunk with proud self-confidence and security prosperity Or rather 2. Properly by comparing this with v. 7. Hos. 7. 5. Amos 6. 6. where the Israelites are taxed with this sin For having many and excellent Vines among them they were exposed to this Sin and frequently overcome by it of Ephraim c Of the Kingdom of the Ten Tribes which is commonly called by the name of Ephraim as hath been oft noted before whose glorious Beauty is a fading Flower d Whose Glory and Greatness shall suddenly wither and perish which are e Which proud and drunken Israelites have their common and chief abode Or which is i. e. which flower is or which beauty or glory is on the head of the †Heb. Uale of â—…nesses fat Valleys f Either 1. in Samaria which might well be called the Head as being seated upon a Mountain and the Head of the Kingdom and The head of the fat Valleys because it was encompassed with many fat and rich Valleys Or. 2. Upon the chief or choicest as this word signifies Exod. 30. 23. Câ—…nt 4. 14. Isa. 9. 14 15. and elsewhere of the fat or rich Valleys which they made occasions and instruments of Luxury of them that are †Heb. broken overcome g Heb. That are smitten or broken or overthrown or knocked down all which significations of this word fitly agree to Drunkards with Wine 2. Behold the Lord hath h To wit at His command prepared and ready to execute His Judgments a mighty and strong One i The King of Assyria which as a Tempest of Hail and a destroying Storm as a floud of mighty Waters overflowing shall cast down k Understand it the crown of pride or them the drunkards of Ephraim to the Earth with the hand l Or by his hand either by that Kings force or strong hand or by the hand of God which shall strengthen and succeed him in this work 3. The Crown of Pride the Drunkards of Ephraim shall be troden †Heb. with feet under Feet m The Expression is emphatical the Crown which was upon their own heads shall be trodden under the feet of others and they whose Drunkenness made them stagger and fall to the ground shall be trodden down there 4. And the glorious Beauty which is on the head of the fat Valley shall be a fading Flower and as the hasty Fruit n Which coming before the Season and before other Fruits is most acceptable before the Summer which when he that looketh upon it seeth it while it is yet in his hand he †Heb. swalloweth eateth it up o Which as soon as a Man sees he covets it and plucks it off yet doth not long enjoy it but through greediness devours it almost as soon as he can get it into his hand And so shall it be with Ephraims glory which his Enemies as soon as they observe shall covet and spoil and devour it greedily and with delight 5. In that day p When the Kingdom of Israel shall be utterly destroyed shall the Lord of Hosts be for a Crown of Glory and for a Diadem of Beauty q God shall give them eminent Glory and Beauty unto the residue of his People r Unto the Kingdom of Iudah who shall continue in their own Country when Israel is carried into Captivity 6. And for a spirit of judgment to him that sitteth in judgment and for strengh s He explains how or wherein God would glorify and beautify them even by giving wisdom to their Rulers and courage to their Souldiers which two things contribute much to the strength and safety and glory of a Nation to them that turn the battel to the gate t To their Warriors whom he describeth by this Phrase to intimate That their Valour should be crowned with Success and that they should not onely drive their Enemies from their own Gates