1. that God should be served with the best of every kind 2. that man represented by these sacrifices should aim at all purity and perfection of heart and life and that Christians should one day attain to it Eph. 5. 27. 3. the spotless and compleat holiness of Christ Heb. 9. 13 14. 1 Pet. 1. 18 19. and 2. 22. he shall offer it ‖ Or to be â—…ted for him Isa. 56. 7. 58. 5. 6â—… Jer. 6. 20. of his own voluntary will h According to this translation the place speaks onely of free-will offerings or such as were not prescribed by God to be offered in course but were offered at the pleasure and by the voluntary devotion of any person either by way of supplication for any mercy which he needed or desired or by way of thanksgiving for any favour or blessing received But it may seem improper to restrain the rules here given to freewill offerings which were to be observed in other offerings also And the Hebrew word is by the 〈◊〉 Chaldee Syr. and Arab. and others rendred to this purpose for his acceptation or that he may be accepted with God or that God may be atoned as it is ver 4. And so this phrase is used Levit. 23. 11. at the door of the Tabernacle of the Congregation i In the Court near to the door where the Altar stood ver 5. For here it was to be sacrificed and here also the people might behold the oblation of it And this further signified that men could have no entrance neither into the earthly tabernacle the Church nor into the heavenly tabernacle of glory but by Christ who is the door Ioâ—… 10. 7 9. by whom alone we have access to God before the LORD 4 * 〈◊〉 29. 1â—… 15. And he shall put his hand k i. e. Both his hands Levit. 8. 14 18. and 16. 21. A common Enallage upon the head of the burnt-offering l Whereby he signified 1. that he willingly gave it to the Lord. 2. that he did legally unite himself with it and judged himself worthy of that death which it suffered in his stead and that he laid his sins upon it in a ceremonial way and had an eye to him upon whom God would lay the iniquity of us all Isa. 53. 6. and that together with it he did freely offer up himself to God and it shall be accepted from him to make atonement for him m To wit ceremonially and sacramentally as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him See Rom. 3. 25. Heb. 9. 15 25 26. And although burnt-offerings were commonly offered by way of thanksgiving Gen. 8. 20 Psal. 51. 16 17. yet they were sometimes offered by way of atonement for sin to wit for sins in general as appears from Ioâ—… 1. 5. but for particular sins there were special sacrifices as we shall see 5 And he n Either 1. the offerer who is said to do it to wit by the Priest for men are commonly said to do what they cause others to do as Ioh. 4. 1 2. Or 2. the Priest as it follows or the Levite whose office this was See Exod. 29. 11. Levit. 8. 15. Numb 8. 19. 1 Chron. 23. 28 31. 2 Chron. 30. 16. and 35 11. shall kill the bullock before the LORD and the Priests Aarons sons shall bring the bloud and sprinkle the blood round about upon the Altar o Which was done in a considerable quantity as may be gathered from Zech. 9. 15. and whereby was signified 1. that the offerer deserved to have his blood spilt in that manner 2. that the blood of Christ should be poured forth for sinners and that that was the onely mean of their reconciliation to God and acceptance with him that is by the door of the Tabernacle of the Congregation 6 And he shall slay the burnt-offering p Partly for decency because the sacrifices being as it were Gods food and feast it was incongruous to offer to God that which men refused to eat and partly to signify that the great thing which God required and regarded in men was not their outward appearance but their inside and that as he doth see all mens insides Heb. 4. 13. so he will one day make them visible to others and cut it into his pieces q To wit the head and â—…at and inwards and legs ver 8 9. 7 And the sons of Aaron the Priest shall put fire r Or dispose the fire i. e. blow it up and put it together so as it might be fit for the present work For the fire there used and allowed came down from heaven Levit. 9. 24. and was to be carefully preserved there and all other fire was forbidden Levit. 10. 1 c. upon the altar and lay the wood in order upon the fire 8 And the Priests Aarons sons shall lay the parts the head and the fat s All the fat which was to be separated from the Flesh and to be put together to increase the flame and to consume the other parts of the sacrifice more quickly Others translate it the trunck of the body as distinguished from the head and joints and inward parts in order upon the wood that is in the fire which is upon the Altar 9 But the inwards and his legs shall he wash t To signify the universal and perfect purity both of the inwards or the heart and of the legs or ways or actions which was in Christ and which should be in all Christians in water and the Priest shall burn all u Not onely the parts now mentioned but all the rest the trunck of the body and the shoulders as is apparent from the practise or execution of these precepts on the Altar to be a burnt-sacrifice an offering made by fire of a sweet savour x Not in it self for so it rather caused a stink but as it represented Christs offering up himself to God as a sweet smelling savour Eph. 5. 2. and to admonish us of the excellent vertue of Divine institution without which God values no worship though never so glorious and by which even the meanest things are pretious and acceptable to God unto the LORD 10 And if his offering be of the flocks namely of the sheep or of the goats for a burnt-sacrifice he shall bring it a male without blemish 11 And he shall kill it on the side of the Altar Northward y Here this and other kinds of sacrifices were killed 〈◊〉 6. 25 and 7. 2. because here seemâ—… to have been the largeâ—… and most convenient place for that work the Altar being probably near the middle of the east end of the building and the entrance being on the south-side so the Northside was the onely vacant place Beâ—…des this might design the place of Christs death both more generally to wit in 〈◊〉 which was in the sides
man of Zorah c A City of which see Iosh. 15. 33. and 19. 41. of the family d i. e. Of the Tribe or People as family sometimes signifies Iosh. 7. 17. Ier. 8. 3. and 10. 25. Amos 3. 1. Mich. 2. 3. Zach. 14. 18. of the Danites whose name was Manoah and his wife was barren and bare not e An Emphatical repetition of the same thing in divers words which is an usual Elegancy both in Scripture and other Authors 3 And ‡ Heb. an angel the angel of the LORD f The Son of God oft so called in the old Testament as may be gathered from v. 18. yet distinguished from the Lord because he appeared here as it were in the form of a Servant as a Messenger sent from God and was really a distinct person from God the Father appeared unto the woman and said unto her Behold now thou art barren and bearest not but thou shalt conceive and bear a Son 4 Now therefore beware I pray thee g Because the child was to be a Nazarite from the Womb v. 5. and from the conception and because the Mothers Pollution extends to the Child she is enjoyned from this time to observe the following rules belonging to the Nazarites * Numb 6. 2 3. and drink not wine nor strong drink h Under which by a Synecdoche are comprehended the other particulars mentioned Numb 6. 2 3 4. as is implyed v. 14. and eat not any unclean thing i Any of those meats forbidden Levit. 11. which were forbidden to all but especially to the Nazarites 5 For lo thou shalt conceive and bear a son and * Numb 6. 5. 1 Sam. 1. 11. no rasor shall come on his head for the child shall be a Nazarite k A person separated from others and consecrated to Gods service unto God from the womb and he shall begin to deliver Israel l And the deliverance shall be carried on and perfected by others as it was in part by Eli and Samuel and Saul but especially by David out of the hand of the Philistines 6 ¶ Then the woman came and told her husband saying A man of God m A Prophet or sacred person sent with a Message from God came unto me and his countenance was like the countenance of an Angel of God very terrible n Or venerable or awful full of Majesty but I asked him not whence he was neither told he me his name 7 But he said unto me Behold thou shalt conceive and bear a son and now drink no wine nor strong drink neither eat any ‡ Heb. uncieanness unclean thing for the child shall be a Nazarite to God from the womb to the day of his death 8 ¶ Then Manoah intreated the LORD and said O my LORD let the man of God which thou didst send come again unto us and teach us what we shall do unto the child that shall be born 9 And God hearkned to the voice of Manoah and the angel of God came again unto the woman as she sate in the field but Manoah her husband was not with her 10 And the woman made haste and ran and shewed her husband and said unto him Behold the man hath appeared unto me that came unto me the other day 11 And Manoah arose and went after his wife and came to the man and said unto him Art thou the man that spakest unto the woman and he said I am 12 And Manoah said Now let thy words come to pass o Or thy words shall come to pass I firmly believe that thy promises shall be fulfilled ‡ Heb. what shall be the manner of the c. how shall we order the child p What rules shall we observe about his Education and ‖ Or what shall he do ‡ Heb. what shall be his work how shall we do unto him 13 And the angel of the LORD said unto Manoah Of all that I said unto the woman let her beware q Whilest the Child is in her Womb and after the Child is Born let him observe the same Orders 14 She may not eat of any thing that cometh of the vine neither let her drink wine or strong drink neither eat any ‡ Heb. uncleanness unclean thing all that I commanded her let her observe 15 ¶ And Manoah said unto the angel of the LORD I pray thee let us detain thee until we shall have made ready a kid ‡ Heb. before thee for thee r Supposing him to be a Man and a Prophet to whom he would in this manner express his respect as was usual to strangers See Gen. 18. 5. Iudg. 6. 18. 16 And the Angel of the LORD said unto Manoah Though thou detain me I will not eat of thy bread s i. e. Meat as bread is commonly taken in Scripture and if thou wilt offer a burnt-offering thou must offer it unto the LORD t Not unto a man as now thou apprehendest me to be but unto the Lord as thou wiltst by and by perceive me to be for Manoah knew not that he was an angel of the LORD 17 And Manoah said unto the angel of the LORD What is thy name that when thy sayings come to pass we may do thee hononr u Either by making honourable mention of thee or by performing respect and service to thee by a Present which they usually gave to Prophets 1 Sam. 9. 7 8. 2 King 14. 3. 18 And the angel of the LORD said unto him Why * Gen. 32 29. askest thou thus after my name seeing it is ‖ Or wonderful secret x Or hidden from mortal Men or wonderful such as thou canst not comprehend my nature or essence which is oft signified by name in Scripture is incomprehensible This shews that this was the Angel of the Covenant the Son of God 19 So Manoah took a kid with a meat offering y Which were generally joyned with the chief Sacrifices and offered it upon a rock z The Angels presence and command being a sufficient Warrant for the offering of Sacrifice by a person who was no Priest and in a place otherwise forbidden to the LORD and the angel did wondrously and Manoah and his wife looked on 20 For it came to pass when the flame a Either arising from the fire which Manoah brought for the offering or produced by the Angel out of the Rock in a miraculous manner went up toward heaven from off the altar b i. e. From that part of the Rock which served instead of an Altar upon which the Sacrifice was laid that the angel of the LORD ascended in the flame c To manifest his nature and essence to be Spiritual because not capable of hurt by the fire and Caelestial of the altar and Manoah and his wife looked on it and fell on their faces d Partly in Reverence to that glorious
place for thy dwelling for ever 3 And the king turned his face and blessed the whole congregation of Israel and all the congregation of Israel stood 4 And he said Blessed be the LORD God of Israel who hath with his hands fulfilled that which he spake with his mouth to my father David saying 5 Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in that my name might be there neither chose I any man to be * â—… Sam. 6. 21. Chr. 28. 4. a ruler over my people Israel 6 But I have chosen Jerusalem that my name might be there and have chosen David to be over my people Israel 7 Now * 2 Sam. â—… 2. Chr. 28. 2. it was in the heart of David my father to build an house for the name of the LORD God of Israel 8 But the LORD said to David my father Forasmuch as it was in thine heart to build an house for my Name thou didst well in that it was in thine heart 9 Notwithstanding thou shalt not build the house but thy son which shall come forth out of thy loins he shall build the house for my Name 10 The LORD therefore hath performed his word that he hath spoken for I am risen up in the room of David my father and am set on the throne of Israel as the LORD promised and have built the house for the Name of the LORD God of Israel 11 And in it have I put the ark wherein is the covenant of the LORD that he made with the children of Israel 12 And he stood before the altar of the LORD in the presence of all the congregation of Israel and spread forth his hands 13 For Solomon had made a brazen scaffold of five cubits †〈◊〉 the 〈◊〉 〈◊〉 â—… long and five cubits broad and three cubits high and had set it in the midst of †〈◊〉 〈◊〉 〈◊〉 place 〈◊〉 〈◊〉 the court and upon it he stood and kneeled down upon his knees before all the congregation of Israel and spread forth his hands toward heaven 14 And said O LORD God of Israel * 〈◊〉 15. 11. 〈◊〉 3. 24. there is no God like thee in the heaven nor in the earth which keepest covenant and shewest mercy unto thy servants that walk before thee with all their heart 15 Thou which hast kept with thy servant David my father that which thou hast promised him and spakest with thy mouth and hast fulfilled it with thine hand as it is this day 16 Now therefore O LORD God of Israel keep with thy servant David my father that which thou hast promised him saying * 〈◊〉 〈◊〉 12. 1 〈◊〉 24. 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 〈◊〉 〈◊〉 if 〈◊〉 132. 12. There shall not fail thee a man in my sight to sit upon the throne of Israel yet so that thy children take heed to their way to walk in my law as thou hast walked before me 17 Now then O LORD God of Israel let thy word be verified which thou hast spoken unto thy servant David 18 But will God in very deed dwell with men on the earth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 49. Behold heaven and the heaven of heavens cannot contain thee how much less this house which I have built 19 Have respect therefore to the prayer of thy servant and to his supplication O LORD my God to hearken unto the cry and the prayer which thy servant prayeth before thee 20 That thine eyes may be open upon this house day and night upon the place whereof thou hast said that thou wouldest put thy Name there to hearken unto the prayer which thy servant prayeth ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards this place 21 Hearken therefore unto the supplication of thy servant and of thy people Israel which they shall †〈◊〉 〈◊〉 make towards this place hear thou from thy dwelling place even from heaven and when thou hearest ‖ 〈◊〉 〈◊〉 〈◊〉 Gr. forgive 22 If a man sin against his neighbour †〈◊〉 〈◊〉 â—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an oath be laid upon him to make him swear and the oath come before thine altar in this house 23 Then hear thou from heaven and do and judge thy servants by requiting the wicked by recompensing his way upon his own head and by justifying the righteous by giving him according to his righteousness 24 And if thy people Israel ‖ Or be smitten be put to the worse before the enemy because they have sinned against thee and shall return and confess thy Name and pray and make supplication before thee ‖ Or towardâ—… in this house 25 Then hear thou from the heavens and forgive the sin of thy people Israel and bring them again unto the land which thou gavest to them and to their fathers 26 When the * 1 Kin 17. 1. heaven is shut up and there is no rain because they have sinned against thee yet if they pray towards this place and confess thy name and turn from their sin when thou dost afflict them 27 Then hear thou from heaven and forgive the sin of thy servants and of thy people Israel when thou hast taught them the good way wherein they should walk and send rain upon thy land which thou hast given unto thy people for an inheritance 28 If there * Ch. 20. 9. be dearth in the land if there be pestilence if there be blasting or mildew locusts or caterpillars if their enemies besiege them †Heb. in the land of their gates in the cities of their land whatsoever sore or whatsoever sickness there be 29 Then what prayer or what supplication soever shall be made of any man or of all thy people Israel when every one shall know his own sore and his own grief and shall spread forth his hands ‖ Or towards this house in this house 30 Then hear thou from heaven thy dwelling-place and forgive and render unto every man according unto all his ways whose heart thou knowest for thou onely * 1 Chr. 28. 9. knowest the hearts of the children of men 31 That they may fear thee to walk in thy ways †Heb. all the days which so long as they live †Heb. upon the face of the land in the land which thou gavest unto our fathers 32 Moreover concerning the stranger * Joh. 12. 20. Act. 8. 27. which is not of thy people Israel but is come from a far country for thy great Names sake and thy mighty hand and stretched out arm if they come and pray in this house 33 Then hear thou from the heavens even from thy dwelling place and do according to all that the stranger calleth to thee for that all people of the earth may know thy Name and fear thee as doth thy people Israel and may know that †Heb. thy name
for a prey as it is expressed Ier. 38. 2. look not behind thee y Like one that grieves either for the loss of thy pleasant habitation or vast estate or for those cursed miscreants justly devoted to this destruction And this command though given to Lot alone yet was directed also to his companions to whom doubtless he imparted it as is evident both from all the other commands which equally concern all and from the following event See Matth. 24. 18. Lake 9. 62. neither stay thou in all the plain escape to the mountain lest thou be consumed 18 And Lot said unto them * i. e. Unto one of them as is manifest from the following words Oh not so my LORD 19 Behold now thy servant hath found grace in thy sight and thou hast magnified thy mercy which thou hast shewed unto me in saving my life and I cannot escape to the mountain z Because of the infirmity of my age and the fainting of my spirits Thus he sheweth an unworthy and unreasonable distrust of Gods Power and Goodness which he had now experienced and acknowledged lest some evil take me and I die 20 Behold now this City is near to flee unto and it is a little one a Therefore as its inhabitants so its sins are fewer and it will not be an eminent example of thy vengeance as the other places will be O let me escape thither is it not a little one and my soul shall live 21 And he said unto him see I have accepted †Heb. thy face thee b Heb. I have lift up thy countenance i. e. granted thy request The manner of the expression possibly may be taken from the custom of the Eastern parts where petitioners used not to fall upon their knees as we do but to prostrate themselves with their face to the ground and the person to whom they addressed themselves in token of his favourable acceptance of their petitions commanded them to be lifted up concerning this thing that I will not overthrow this City for the which thou hast spoken 22 Haste thee escape thither for I cannot do any thing till thou be come thither c Because of Gods decree and promise to save thee from the general destruction therefore the name of the City was called Zoar. 23 The sun was †Heb. goâ—… forth risen upon the Earth d This phrase may note either the time of the day when this was done or rather the nature and quality of the day that the Sun appeared and shone forth that morning in great lustre and glory Which is well noted as a very considerable circumstance of the History and a great aggravation of their ruine which came when they least expected it when Lot entered into Zoar. 24. Then * Deut. 29. 23. Isa. 13. 19. Jer. 50. 40. Ez. 16. 49. Hos. 11. 8. Amos 4. 11. Luke 17. 29. 2 Pet. 2. 6. Jude 7. the * See Jud. 5. 20. 2 Chron. 7. 1. Ezek. 11. 24. LORD rained upon Sodom and upon Gomorrha e And the Neighbouring Cities Admah and Zeboim as appears from Deut. 29. 23. Ier. 49. 18. Hos. 11. 8. brimstone and fire f Brimstone is added to the fire either to conveigh and carry down the fire which in it self is light and apt to ascend or to increase it Isa. 30. 33. or to represent the noysomness of their lusts from the LORD g i. e. From himself The noun put for the pronoun as Gen. 1. 27. 2 Chron. 7. 2. But here it is emphatically so expressed Either 1. To signifie that it proceeded not from natural causes but from the immediate hand of God Or 2. To note the plurality of persons in the Godhead God the Son who now appeared upon the Earth rained from God his Father in Heaven both concurring in this act as indeed all outward actions are common to all the persons of the Trinity out of Heaven 25 And he overthrew those Cities and all the plain h To wit where these Cities and their Territories lay called the plain of Iordan Gen. 13. 10. all which then became and to this day continues to be a filthy Lake called the Dead-Sea because no Fish lives in it and all the inhabitants of the Cities and that which grew upon the ground 26 But his wife looked back i Through curiosity or unbelief or desire of what she left or from all these causes from behind him k i. e. From behind her Husband whom she followed Which circumstance seems to be mentioned as the reason of this presumption because she could do it without her Husbands observation or reproof to which she had a greater regard than to the all-seeing eye of God and she ‖ i. e. Her body by a very common Synecdoche became a * Luke 17. 3â—… pillar of Salt l Either metaphorically i. e. a perpetual durable pillar as an Everlasting Covenant is called a pillar of Salt Numb 18. 19. or properly for there is a kind of Metallick Salt which resists the Rain and is hard enough for Buildings as Pliny Solinus and others Witness And that Salt was here mixed with Brimstone may be gathered from Deut. 29. 23. Adde to this that Iosephus Antiq 1. 12. Affirms that this pillar remained in his time And the like is witnessed by others after him 27. And Abraham gat up early in the morning to the place where he * Chap. 18. 22. stood before the LORD 28. And he looked toward Sodom and Gomorrha and toward all the Land of the plain and beheld and lo the smoak of the Countrey went up as the smoak of a furnace 29 And it came to pass when God destroyed the Cities of the plain that God remembred Abraham m Either 1. The promise made to Abraham Gen. 12. 3. Or 2. The prayer made by Abraham Gen. 18. who doubtless in his prayers for Sodom would not forget Lot though his prayer for him be not there mentioned And hereby it is insinuated that Lot though he was a righteous man and should be saved eternally yet deserved to perish temporally with those wicked people to whom he associated himself meerly for worldly advantages and should have done so if Abraham had not hindred it by his prayers and sent Lot out of the midst of the overthrow when he overthrew the Cities in the which Lot dwelt 30 And Lot went up out of Zoar and dwelt in the mountain and his two daughters with him for he feared to dwell in Zoar n Lest he should either suffer from them or with them perceiving now that though it was a little City yet there was more wickedness in it than he imagined and he dwelt in a cave he and his two daughters 31 And the first-born said unto the younger Our father is old and there is not a man in the earth o Either 1. In the whole Earth For they thought the same deluge of
afterwards given to them which made it no loss but a great convenience and advantage to the Children of the chief Wives to have their half-brethren the Sons of the Concubines seated so near to them which Abraham had Abraham gave gifts and sent them away from Isaac his son o Partly that the intire possession of that Land might be reserved to the Children of Isaac and partly lest nearness of relation joyned with cohabitation or neighbourhood should beget a great familiarity between them whereby Isaacs seed were likely to be infected by their brethren whose degeneration and Apostacy Abraham might easily foresee from the evil inclinations of their own hearts and Gods exclusion of them from that Covenant of grace and life which was the onely effectual remedy against that powerful and universal corruption while he yet lived east-ward unto the east-countrey p Into Arabia and other parts of Asia the greater which were scituate east-ward from the Southern part of Canaan where Abraham now was whence these people are oft called the Children of the East as Iudg. 6. 3. and 7. 12. Iob 1. 3. 7 And these are the days of the years of Abrahams life which he lived an hundred threescore and fifteen years 8 Then Abraham gave up the ghost q His soul was not required of him as it was of that fool Luk. 12. 20. not forced from him by sharp and violent diseases but was quietly easily and chearfully yielded up by him into the hands of his merciful God and Father as the word intimates and died in a good r Good both graciously his hoary head being found in the way of righteousness and naturally free from the manifold infirmities and calamities of old age Of which see Eccles. 12. 1. c. old age an old man and full of ‖ Or days See Chap. 35. 29. years s In the Hebrew it is onely full or satisfied but you must understand with days or years as the phrase is fully expressed Gen. 35. 29. 1 Chron. 23. 1. and 29. 28. Iob 42. 17. Ier. 6. 11. When he had lived as long as he desired being in some sort weary of life and desirous to be dissolved or full of all good as the Chaldee renders it satisfied as it is said of Naphtali Deut. 33. 23. with favour and full with the blessing of the Lord upon himself and upon his Children and was gathered to his people t To his godly Progenitours the former Patriarchs to the Congregation of the just in heaven Heb. 12. 23. in regard of his soul For it cannot be meant of his body which was not joyned with them in the place of burial as the phrase is Isa. 14. 20. but buried in a strange Land where onely Sarahs body lay And it is observed that this phrase is used of none but good men of which the Jews were so fully perswaded that from this very expression used concerning Ishmael here below ver 17. they infer his Repentance and Salvation See this phrase Gen. 15. 15. and 49. 29. Numb 20. 24. and 27. 13. Iudg. 2. 10. 9 And his sons Isaac and Ishmael u For Ishmael though banished from his Fathers house lived in a place not very far from him and as no doubt he received many favours from his Father after his departure which is implied here ver 6. though it be not mentioned elsewhere so it is probable that he had a true respect and affection to his Father which he here expresseth buried him in the cave of Machpelah in the field of Ephron the son of Zohar the Hittite which is before Mamre 10 * Chap. 23. 16. The field which Abraham purchased of the sons of Heth there was Abraham buried and Sarah his wife 11 And it came to pass after the death of Abraham that God blessed his son Isaac and Isaac dwelt by the * Chap. 16. 14. and 24. 62. well Lahai-roi 12 Now these are the generations of Ishmael x Here recorded as an evidence of Gods faithfulness in fulfilling his promises made to Abraham Gen. 16. 10. and 17. 20. Abrahams son whom Hagar the Egyptian Sarahs handmaid bare unto Abraham 13 And * 1 Chron. 1. 29. these are the names of the sons of Ishmael by their names according to their generations the first-born of Ishmael Nebajoth y Of whom see Isa. 60. 7. From whom part of Arabia was called Nabathea and Kedar z Of whom see Psal. 120. 5. Isa. 21. 16. Ier. 49. 28. the Father of those called Cedraei or Cedareni in Arabia and Adbeel and Mibsam 14 And Mishma and Dumah a From him Dumah Isa. 21. 11. or Dumatha a place in Arabia seems to have received its name Others make him the Father of the Idumeans and Massa 15 ‖ Or Hadad 1 Chron. 1. 30. Hadar and Tema b He gave his name to the City and Countrey of Tema or Teman Iob 2. 11. and 6. 19. Ier. 25. 23. Jetur c The Father of the Itureans as may be gathered from 1 Chron. 5. 19. Naphish and Kedemah 16 These are the sons of Ishmael and these are their names by their towns and by their castles * Chap. 17. 20. twelve princes according to their nations 17 And these are the years of the life of Ishmael an hundred and thirty and seven years and he gave up the ghost and died and was gathered unto his people 18 And they dwelt from Havilah unto Shur that is before Egypt as thou goest towards Assyria ‖ i. e. On that part or side of Egypt which leads to Assyria and he * Heb. fell 2 Sam. 21. 9. died in the presence of all his brethren d His brethren surviving him and being his Neighbours and therefore as they had conversation with him in the time of his Life so now they did him honour at his death But this translation and interpretation may seem improbable 1. Because his death was related ver 17. and would not be so presently repeated 2. Because the foregoing words in this verse speak not of his death but of his dwelling to which these words do very well agree For what we translated and he died is commonly rendred and he fell or it fell and is most commonly used concerning a lot whereby mens portions are designed and divided as Levit. 16. 9 10. Numb 33. 54. Ios. 16. 1. and so the sense may be it fell i. e. that Countrey fell to him and his or he lay or was stretched out or posted himself as the Hebrew word is used Iudg. 7. 12. i. e. he dwelt in the presence of all his brethren and so indeed his Country lay between the Children of Keturah on the East and the Children of Isaac and Israel on the West 19 And these are the generations of Isaac Abrahams son * Matth. 1. 2. Abraham begat Isaac 20 And Isaac was forty years old when he took Rebekah to wife the daughter of Bethuel
that land to wit the land of Goshen now spoken of to defend and preserve it For God is said to be in the midst of them whom he protects Deut. 7. 21. and 23. 14. Ios. 3. 10. Psal. 46. 5. and not to be in the midst of others whom he forsakes and designs or threatens to destroy Num. 14. 42. Deut. 1. 42. and 31. 17. Compare Exod. 33. 3. with 34. 9. 23 And I will put †Heb. a redemption a division a Heb. a redemption or deliverance i. e. a token or mean of deliverance by a Metonymy a wall of partition by which I will preserve the Israelites whilest I destroy the Egyptians between my people and thy people ‖ Or by to morrow to morrow shall this sign be b This he â—…aith â—…y tâ—… gain the more belief to himself in what he now 〈◊〉 should further speak in Gods name to them and parâ—…â—…o warn them of their danger and make their disobedience more inexcusable 24 And the LORD did so c Immediately by his own word and not by Mâ—…ses his rod leâ—…t the Egyptians should think it was a Magicians wand and that all Moses his works were done by the power of the Devil and * Wisd. 16. 9. Psal. 105. 31. there came a grievous swarm of flies d Heb. an heavâ—… mixture of flies heavy i. e. either great as this Hebrew word is used Gen. 41. 31. Isa. 32. 2. or mischievous and troublesâ—…me or rather numerous as it is taken Gen. 50. 9. Numb 11. 14. 1 King 3. 9. compared with 2 Chron. 1. 10. into the house of Pharaoh and into his servants houses and into all the land of Egypt the land e i. e. Either the fruits and products of the land or rather the inhabitants of the land as the word land is taken Gen. 41. 36. 1 Sam. 27. 9. many of the people were poisoned or stung to death by them as appears from Psal. 78. 45. See also the book of Wisedom chap. 16. 9. was ‖ Or destroyed corrupted by reason of the swarm of flies 25 And Pharaoh called for Moses and for Aaron and said Go ye sacrifice to your God in the land 26 And Moses said It is not meet f Heb. Not right neither in Gods eyes who hath appointed us the place as well as the thing nor in the Egyptians eyes as it follows so to do for we shall sacrifice the * Gen. 43. 32. and 46. 34. abomination of the Egyptians g That which the Egyptians abhor to kill or to see killed as not onely Scripture but profane Authours as Diodorus and Tully and Iuvenal witness because they worshipped them as Gods as is notoriously known to the LORD our God Lo shall we sacrifice the abomination of the Egyptians before their eyes and will they not stone us h It was a just fear For when once a Roman had but killed a cat though imprudently the people tumultuously met together and beset his house and killed him in spight of the King and his Princes who used their utmost power and diligence to prevent it 27 We will go * chap. 3. 12. three dayes journey into the wilderness and sacrifice to the LORD our God as * chap. 3. 18. he shall command us i For we know not what kind or number of sacrifices to offer to him till we come thither 28 And Pharaoh said I will let you go that ye may sacrifice to the LORD your God in the wilderness only you shall not go very far away intreat for me 29 And Moses said Behold I go out from thee and I will intreat the Lord that the swarms of flies may depart from Pharaoh from his servants and from his people to morrow but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice unto the LORD 30 And Moses went out from Pharaoh and intreated the LORD 31 And the LORD did according to the word of Moses and he removed the swarms of flies from Pharaoh from his servants and from his people there remained not one 32 And Pharaoh hardened his heart at this time also neither would he let the people go CHAP. IX 1 THEN the LORD said unto Moses Go in unto Pharaoh and tell him Thus saith the LORD God of the Hebrews Let my people go that they may serve me 2 For if thou refuse to let them go and wilt hold them still 3 Behold the hand of the LORD a In an immediate manner not by my rod that thou mayest know it is not I but the Lord which doth all these things to thee is upon thy cattel b Which they kept for their wool or milk or manifold uses and services though not for food and sacrifice which is in the field upon the horses upon the asses upon the camels upon the oxen and upon the sheep there shall be a very grievous murrain 4 And * chap. 8. 22. the LORD shall sever between the cattel of Israel and the cattel of Egypt and there shall nothing die of all that is the childrens of Israel 5 And the LORD appointed a set time saying To morrow the LORD shall do this thing in the land 6 And the LORD did that thing on the morrow and * Psal. 78. 48. all c Either of all sorts or a very great number of them as the word all is frequently used or rather all that were in the field as it is expresly limited ver 3. but not all absolutely as appears from ver 9. 19 25. and chap. 14. 23. the cattel of Egypt died but of the cattel of the children of Israel died not one 7 And Pharaoh sent and behold there was not one of the cattel of the Israelites dead And * chap. 7. 14. the heart of Pharaoh was hardened and he did not let the people go 8 And the Lord said unto Moses and unto Aaron Take to you handfuls of ashes of the furnace d To mind them of their cruel usage of the Israelites in their furnace of which see Deut. 4. 20. Ier. 11. 4. and let Moses e Both were to take them up but Mâ—…ses onely to sprinkle them as at other times Aaron onely did the work to shew that they were but instruments which God could use as he pleased and God was the principal Authour of it sprinkle it towards the heaven in the sight of Pharaoh 9 And it shall become small dust in all the land of Egypt and shall be a * Rev. 16. 2. boil breaking forth with blains f A burning scab which quickly raised blains and blisters whereby they were both vehemently inclined to scratch themselves and yet utterly disenabled from it by its great soreness upon man and upon beast throughout all the land of Egypt 10 And they took ashes of the furnace and stood before Pharaoh and Moses sprinkled it up toward heaven and it became a * Deut. 28.
priests office 4 And these are the garments which they shall make a breast-plate and an ephod g This was a short upper garment made without sleeves which was girt about the body And it was twofold the one made of fine linnen which was common not onely to all the Priests as 1 Sam. 2. 18. and 22. 18. but to some others also upon solemn and sacred occasions as 2 Sam. 6. 14. the other made of divers stuffes and colours peculiar to the High-priest the parts whereof were not sewed but tied together and a robe h An upper garment like a surpliss and a broidered coat i An under coat curiously wrought with circular works like eyes as the word notes and richly adorned with gems and other things a mitre k A kind of bonnet or cap for the covering of the head supposed to be something like a Turkish Turband for the form of it and a girdle l To enclose and fasten all the other garments which were loose in themselves that he might be more expeditious in his work and they shall make holy garments for Aaron thy brother and his sons that he may minister unto me in the priests office 5 And they shall take gold and blue and purple and scarlet and fine linen 6 And they shall make the ephod of gold m Beaten out into plates and cut into wires of blue and of purple of scarlet and fine twined linen with cunning work 7 It shall have the two shoulder-pieces n Which were two parts of the Ephod going up from the body of the Ephod the one before the other behind which when the Priest had put over his head were tied together and covered the Priests shoulders and part of his back and breast thereof joyned at the two edges thereof and so it shall be joyned together 8 And the ‖ Or embroidered curious girdle of the ephod o Which was for the closer fastening and girding of it which is upon it p This is added to distinguish it from the other girdle ver 4. which was to gird all the garments and was tied in a lower place shall be of the same q Either 1. of the same piece or rather 2. of the same kind of materials and workmanship as the following words explain it according to the work thereof even of gold of blue and purple and scarlet and fine twined linen 9 And thou shalt take two onyx stones and grave on them the names of the children of Israel 10 Six of their names on one stone and the other six r Levi seems to be omitted here as being sufficiently represented by the High-priest himself names of the rest on the other stone according to their birth 11 * Wisd. 18 With the work of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the children of Israel thou shalt make them to be set in ouches s Hollow places such as are made in golden rings to receive and hold the precious stones which are put into them of gold 12 And thou shalt put the two stones upon the shoulders of the ephod t i. e. In the place where the two shoulder-pieces were joyned together for stones of memorial unto the children of Israel And Aaron shall bear their names before the LORD u Into the holy of holies An evident type of Christs entring into heaven with the names and in the stead of his people the true Israel upon his shoulders and presenting them to his father with acceptance upon his two shoulders for a memorial x Not so much to the High-priest that he should not forget to pray for them as to God that he beholding their names there according to his order might graciously remember them and shew mercy unto them Such a memorial to God was the rainbow Gen. 9. 13. Such things are spoken of God after the manner of men 13 And thou shalt make ouches y Not for the stones ver 12. who had other ouches ver 11. but for the chains ver 14. of gold 14 And two chains of pure gold at the ends z Or with ends i. e. not like chains that are fastened about ones neck or arm which seem to have no end but two distinct chains with two several ends both hanging downward Compare ver 22. The Syriack render it double others equal or of equal length of wreathen work shalt thou make them and fasten the wreathen chains to the ouches 15 And thou shalt make the breast-plate of judgement a This was a square and curiously wrought piece put over the Ephod upon ones breast called of judgment because from thence the Israelites were to expect and receive their judgment and the mind of God in all those weighty matters of war or peace wherein they consulted God for direction with cunning work after the work of the ephod thou shalt make it of gold of blue and of purple and of scarlet and of fine twined linen shalt thou make it 16 Four square it shall be being doubled b For greater strength that it might better support and secure the precious stones which were put into it and that it might receive the Urim and Thummim Lev. 8. 8. a span shall be the length thereof and a span shall be the breadth thereof 17 And thou shalt †Heb. fill in iâ—… fillings of stone set in it settings of stones even four rows of stone c It is needless to trouble the reader with the explication of these stones which the Iewish Doctors themselves are not agreed in seeing this use of them is now abolished It may suffice to know that they were precious stones severally allotted to the names of the several tribes according to Gods good pleasure possibly with respect to some disposition or concernment of each tribe which at this distance we cannot learn the first row shall be a ‖ Or rubie sardius a topaz and a carbuncle this shall be the first row 18 And the second row shall be an emeraud a saphir and a diamond 19 And the third row a ligure an agate and an amethyst 20 And the fourth row a beryl and an onyx and a jasper they shall be set in gold in their †Heb. fillings inclosings 21 And the stones shall be with the names of the children of Israel twelve according to their names like the engravings of a signet every one with his name shall they be according to the twelve tribes d i. e. According to the order of their birth the first stone to the eldest the second to the next c. 22 And thou shalt make upon the breast-plate chains at the ends e Some think these are the same with those mentioned v. 14. But it seems improbable and without example that God should in this short description and that within a few verses give a new
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
glory power stability and unchangeableness of Gods Kingdom and his kingdom ruleth over all e Over all Creatures both in Heaven and in Earth 20 Bless the LORD ye his angels f Which though glorious Creatures are but his Ministers and Messengers as the word signifies And by inviting the Angels to bless God he quickens men to the same duty as having more dependence upon God and obligation to him †Heb. mighty in strength that excel in strength g Of which see one evidence 2 Kings 19. 35. You are freed from the impotencies and infirmities of mankind that do his commandments h That live in an universal constant and perfect obedience to all Gods commands which the best of men through the infirmity of the flesh do frequently violate hearkening unto the voice of his word i That diligently wait for Gods commands or errands and execute them with all chearfulness and readiness 21 Bless ye the LORD ‖ I say all ye his hosts k Ye Angels to whom he still continues his address and whom he more particularly describes by the name of hosts a title oft given to the Angels as Gen. 32. 2. 1 Kings 22. 19. 2 Chron. 18. 18. Luk 2. 13. Revel 19. 14. in regard of their vast numbers mighty power unanimous concurrence and exquisite order In the former Verse the expression was indefinite definite and general ye his angels here it is universal and yet particular all ye his hosts He seems to apply himself to the several Orders of Angels of whom see Eph. 3. 10. Coloss. 1. 16. and to each individual Angel ye ministers l This Hebrew word is commonly used of the highest and most honourable sort of Servants of his that do his pleasure m Whose constant business and delight it is to execute the will and commands of God 22 Bless the LORD all his works in all places of his dominion n All Creatures both in Heaven and Earth according to your several capacities bless the LORD O my soul o Which thou hast special and abundant reason to do Thus he ends the Psalm with the same words wherewith he began it PSAL. CIV As the next foregoing Psalm treats of the special favours of God to his Church and People so this declares and celebrates the wonderful and gracious works of God to all Mankind in the Creation of this visible World and in the wise and powerful disposition of all things therein to mans use and comfort 1 BLess the LORD O my soul O LORD my God thou art very great a As in thy own nature and perfections so also in the glory of thy works * Psal. 93. 1. thou art clothed b Surrounded and adorned with honour and majesty c With honourable Majesty 2 Who coverest d Or adornest or clothest thy self with light e Either 1. with that light which no man can approach unto as it is called 1 Tim. 6. 16. wherewith therefore he may well be said to be covered or hid from the eyes of mortal men Or rather 2. with that first-created light Gen. 1. 3. which the Psalmist fitly puts in the first place as being the first of Gods visible works as with a garment who stretchest out the heavens like a curtain f The use whereof it hath partly in reference to that glorious Mansion of the blessed God and his holy Angels which these visible Heavens far above which it is Eph. 4. 10. do veil and cover and partly in reference to the Earth which they enclose and protect 3 * Amos 9. 6. Who layeth the beams of his Chambers in the waters g In the waters above the heavens as they are called Gen. 1. 7. Or in the Clouds as it is explained in the next Clause In which he many times resides and rides and manifests his presence who maketh the clouds his chariots * Psal. 18. 10. who walketh upon the wings of the wind h Who manageth and employeth the Clouds and Winds in his service 4 * Heb. 1. 7. Who maketh his angels spirits i i. e. Of a spiritual or incorporeal nature that they might be fitter for their employments Or who maketh his angels winds as this last word most commonly signifies i. e. Who made them like the Winds powerful and active and nimble in executing Gods pleasure Or who useth and governeth those glorious Creatures at his pleasure even as he commands the senceless Winds his ministers a flaming fire k Or like a flaming fire the note of similitude being here understood as it is Gen. 49. 9. Deut. 32. 22. Psal. 11. 1. and oft elsewhere to which he compares the Angels for their irresistible force and great agility and fervency in the execution of Gods commands Or the sence is who sometimes clotheth his Angels with subtil bodies of wind or air or of fire as he sees fit And the Angels may not unfitly be mentioned in this place amongst and in the close of those works of God which were done in the heavens of which he hath hitherto spoken v. 2 3. because they were made at the same time when the heavens were made and for the same uses and purposes and because they are commonly employed by God in managing the Clouds and Winds and Meteors to accomplish Gods designs by them But this Verse is otherwise rendred both by Jewish and some Christian Interpreters and that very agreeably to the Hebrew Text He maketh the winds his angels and the flame or flames of fire i. e. the lightning and thunder and other fiery meteors in the air his ministers He maketh use of them no less than of the holy Angels and oft-times for the same purposes and they do as certainly and readily obey all his commands as the blessed Angels themselves do This interpretation may seem most agreeable to the scope of the Psalm and to the context wherein he is speaking of the visible works of God The onely difficulty is that this seems to invalidate the allegation and argument of the Apostle who expounds it of the Angels Heb. 1. 7. But indeed it doth not for to say nothing of other solutions given by other men when the Psalmist saith that God maketh or useth the winds as his Angels c. he plainly signifies that the Angels are Gods Ministers or Servants no less than the Winds And that is sufficient to justify the Apostles argument and to prove the preeminency of Christ above the Angels which is the Apostles design in that place 5 †Heb. he 〈◊〉 founded the earth upon 〈◊〉 bases * Job 26. 7. 8 38. 4. Psal. 24. 2. 8 136. 6. Who laid the foundations of the earth l He hath founded or established the earth upon its own bases or foundations i. e. upon it self or its own weight whereby it stands as fast and unmoveable as if it were built upon the strongest foundations
following Chapters is for the substance of it and almost wholly in the same words contained 2 Kings chap. 18. 19. 20. It is fitly inserted here to explain and confirm some of the foregoing Predictions It may seem to have been first Written by this Prophet and from him to have been taken into the Book of Kings to compleat that History CHAP. XXXVII 1. ANd * 2 Kin. 19. 1. c. it came to pass when king Hezekiah heard it that he rent his clothes and covered himself with sackcloth and went into the house of the LORD 2. And he sent Eliakim who was over the houshold and Shebna the scribe and the elders of the priests covered with sackcloth unto Isaiah the prophet the son of Amoz 3. And they said unto him Thus saith Hezekiah This day is a day of trouble and of rebuke and of ‖ Or provocation blasphemy for the children are come to the †Heb. breach or breaking place that is the mouth of the Womb. birth and there is not strength to bring forth 4. It may be the LORD thy God will hear the words of Rabshakeh whom the king of Assyria his master hath sent to reproach the living God and will reprove the words which the LORD thy God hath heard wherefore lift up thy prayer for the remnant that is †Heb. found left 5. So the servants of king Hezekiah came to Isaiah 6. And Isaiah said unto them Thus shall ye say unto your master Thus saith the Lord Be not afraid of the words that thou hast heard wherewith the servants of the king of Assyria have blasphemed me 7. Behold I will ‖ Or put a spirit into him send a blast upon him and he shall hear a rumour and return to his own land and I will cause him to fall by the sword in his own land 8. So Rabshakeh returned and found the king of Assyria warring against Libnah for he had heard that he was departed from Lachish 9. And he heard say concerning Tirhakah king of Ethiopia He is come forth to make war with thee and when he heard it he sent messengers to Hezekiah saying 10. Thus shall ye speak to Hezekiah king of Iudah saying Let not thy God in whom thou trustest deceive thee saying Ierusalem shall not be given into the hand of the king of Assyria 11. Behold thou hast heard what the kings of Assyria have done to all lands by destroying them utterly and shalt thou be delivered 12. Have the gods of the nations delivered them which my fathers have destroyed as Gozan and Haran and Rezeph and the children of Eden which were in Telassar 13. Where is the king of Hamath and the king of Arphad and the king of the city of Sepharvaim Hena and Ivah 14. And Hezekiah received the letter from the hand of the messengers and read it and Hezekiah went up unto the house of the LORD and spread it before the LORD 15. And Hezekiah prayed unto the LORD saying 16. O LORD of hosts God of Israel that dwellest between the cherubims thou art the God even thou alone of all the kingdoms of the earth thou hast made heaven and earth 17. Incline thine ear O LORD and hear open thine eyes O LORD and see and hear all the words of Sennacherib which hath sent to reproach the living God 18. Of a truth LORD the kings of Assyria have laid wast all the †Heb. lands nations and their countreys 19. And have †Heb. given cast their gods into the fire for they were no gods but the work of mens hands wood and stone therefore they have destroyed them 20. Now therefore O LORD our God save us from his hand that all the kingdoms of the earth may know that thou art the LORD even thou onely 21. Then Isaiah the son of Amoz sent unto Hezekiah saying Thus saith the LORD God of Israel Whereas thou hast prayed to me against Sennacherib king of Assyria 22. This is the word which the LORD hath spoken concerning him The virgin the daughter of Zion hath despised thee and laughed thee to scorn the daughter of Ierusalem hath shaken her head at thee 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high even against the holy One of Israel 24. †Heb. by the hand of thy servants By thy servants hast thou reproached the Lord and hast said By the multitude of my chariots am I come up to the height of the mountains to the sides * Jer. 22. 6 7. of Lebanon and I will cut down †Heb. the talness of the Cedars thereof and the choice of the fir-trees thereof the tall cedars thereof and the choice fir-trees thereof and I will enter into the height of his border and ‖ Or the forrest and his fruitful field the forrest of his Carmel 25. I have digged and drunk water and with the sole of my feet have I dried up all the rivers of the ‖ Or fenced and closed besieged places 26. ‖ Or hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid wast and defenced cities to be ruinous heaps Hast thou not heard long ago how I have done it and of ancient times that I have formed it now have I brought it to pass that thou shouldst be to lay wast defenced cities into ruinous heaps 27. Therefore their inhabitants were †Heb. short of hand of small power they were dismayed and confounded they were as the grass of the field and as the green herb as the grass on the house tops and as corn blasted before it be grown up 28. But I know thy ‖ Or sitting abode and thy going out and thy coming in and thy rage against me 29. Because thy rage against me and thy tumult is come up into mine ears therefore will I put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest 30. And this shall be a sign unto thee Ye shall eat this year such as groweth of it self and the second year that which springeth of the same and in the third year sow ye and reap and plant vineyards and eat the fruit thereof 31. And †Heb. the escaping of the house of Judah that remaineth the remnant that is escaped of the house of Iudah shall again take root downward and bear fruit upward 32. For out of Ierusalem shall go forth a remnant and †Heb. the escaping they that escape out of mount Zion the * 2 Kin. 19. 31. Chap. 9. 7. zeal of the LORD of hosts shall do this 33. Therefore thus saith the LORD concerning the king of Assyria He shall not come into this city nor shoot an arrow there nor come before it with shields nor cast a bank against it 34 By the
name and in the name of Gods People put on strength d Cloath and adorn thy self with mighty works put forth thy strength O arm of the LORD awake as in the ancient days in the generations of old Art thou not it that hath cut e Heb. hewed with thy Sword Rahab f Egypt so called here and Psal. 87. 4. 89. 10. either from its Pride or strength or from the shape and figure of that Land and wounded the * Ps. 74. 13 14. Ezek. 29. 3. Ch. 27. 1. dragon g Pharaoh so called Psal. 74. 13. Ezek. 29. 3. 32. 2. 10 Art thou not it which hath * Ex. 14. 21. dried the sea h Art not thou the same God and as potent now as then thou wast the waters of the great deep that hath made the depths of the sea a way for the ransomed i For thy people whom thou didst redeem and bring out of Egypt to pass over 11 Therefore k Or So. Heb. And. This verse contains an answer to the Prophets Prayer It is true I did these great things and I will do the like again * Ch. 35. 10. the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be * Ps. 7. 16. upon their head l Like a Crown of Glory But for the accomplishment of this magnificent Promise we must needs look beyond their return from Babylon into their own Land when they met with many discouragements and troubles and calamities and extend it unto the coming of Christ by whom these great things were procured and actually conferred upon his People they shall obtain gladness and joy and sorrow and mourning shall flee away 12 I even I am he that comforteth you who art thou m How unreasonable and distrustful art thou O my Church how unlike to thy self how unsuitable in these despondencies unto thy own professions and obligations that thou shouldest be afraid * Ps. 118. 6. of a man that shall die and of the son of man which shall be made * Ch. 40. 6. 1 Pet. 1. 24. as grass n Of a weak Mortal and perishing Creature 13 And forgettest the LORD thy maker o And dost not consider the infinite power of that God who made thee and who will plead thy cause that hath * Job 9. 8. Ps. 104. 2. Ch. 40. 22 42. 5. 44. 24. stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he ‖ Or â—…ade himselâ—… 〈◊〉 were ready to destroy p As if it were in his power to destroy thee in a moment and where is the fury of the oppressour q What is become of the power rage of the Babylonians Is it not all gone Are not they broken and thou delivered He speaks of the thing as if it were already done because it should certainly and suddenly be done Where is it It is no where it is quite lost and gone as this Phrase is frequently used as Psal. 42. 3. Zech. 1. 5. 1 Cor. 15. 55. 14 The captive exile hasteneth that he may be loosed r God is not slack as you think but maketh haste to fulfil his promise and to rescue his captive and oppressed People from all their oppressions and miseries and that he should not die in the pit nor that his bread should fail 15 But I am the LORD thy God ‖ Or that â—…leth tâ—…e sea when the waves thereof roar that * Job 26. 12. Jâ—…r 31. 35. divideth the sea whose waves roared the LORD of hosts is his name 16 And I have put my words * Deu. 18. 18. Ch. 49. 2 3. in thy mouth s These great and glorious Promises which are in thy mouth are not the vain words of Man a weak and unconstant and unfaithful Creature but the words of the Almighty unchangeable and faithful God and therefore they shall be infallibly accomplished These words are manifestly spoken by God either 1. To Isaiah by whom these promises were delivered Or 2. To Christ of whom and to whom many things are said in this Prophecy as we have already seen and will further appear And such abrupt and sudden Apostrophe's to persons not mentioned in the foregoing words are not unusual in this Prophesie as hath been observed Or rather 3. To Israel to Gods Church and People to whom he speaks both in the foregoing and following verses For Gods Word is frequently said to be put into the mouths not only of the Prophets but of the People also as Isa. 59. 21. as also Deut. 30. 14. Ios. 1. 8. c. and have covered thee in the shadow of mine hand t Have protected thee by my Almighty power See the same Phrase Isa. 49. 2. that I may plant the heavens and * Ps. 11. 3. 60. 2. 75. 3. lay the foundations of the earth u I have given thee these Promises and this protection in all thy calamities to assure thee of my care and kindness to thee and that I will reform thee in a most glorious manner and bring thee unto that perfect and blessed estate which is reserved for the days of the Messiah which in Scripture Phrase is called a making of new Heavens and a new Earth Isa. 65. 17. 66. 22. 2 Pet. 3. 13. and elsewhere and say unto Zion Thou art my people x That I may own thee for my People in a more illustrious manner than ever I have done 17 * Ch. 52. 1. Awake y Either 1. Out of the sleep of security Or 2. Out of the sleep of death Heb. Roâ—…ze up thy self come out of that forlorn and disconsolate condition in which thou hast so long been This sense suits best with the following words awake stand up z Upon thy feet O thou who hast falln and been thrown down to the ground O Jerusalem which hast drunk at the hand of the LORD the cup of his fury a Which hast been sorely afflicted for so this Metaphor is used Psal. 75. 8. Ier. 25. 15 c. 49. 12. thou hast * Ps. 75. 8. drunken the dregs of the * Zâ—…ch 12. 2. cup of trembling b Which striketh him that drinketh it with a deadly horrour and ‖ Or sucked them out wrung them out c Drunk every drop of it See on Psal. 75. 8. 18 There is none to guide her among all the sons whom she hath brought forth neither is there any that taketh her by the hand of all the sons that she hath brought up d When thou wast drunk with this Cup and not able to go neither thy Princes nor Prophets nor Priests were able or willing to lead and support thee 19 * Ch. 47. 9. These two things e Either 1. Those who were now
the quarters of the World see the Latin Synopsis and the English Annot. large discourses of these particular places to all Nations that had never before heard of God or his true Worship that have not heard my fame neither have seen my glory and they shall declare my glory among the Gentiles r And they shall every where preach the Gospel and set up my Gospel-Ordinances and Institutions This was eminently made good upon the Apostles leaving the Jews and turning to the Gentiles Act. 13 46. and more fully after the destruction of Ierusalem when the Believers among the Jews as well as the Apostles went about publishing the Gospel to all People which was the declaring of the Lords glory n By sign here some understand an Ensign as the word signifies Psal. 74. 4. which is a military sign to gather people together by this may be understood Christ Luk. 2. 34. See Isa. 11. 10. or as others the ministry of the Word attended with miracles often called signs these were set up amongst the Jews first then among the Gentiles Others but less probably understand by sign a mark of distinction like that mentioned Ezek. 9. 4. so as saith he some shall escape and not be destroyed and for those that shall escape I will send them to 20 And they shall bring all your brethren s Those who are the Children of Abraham not considered as the Father of the Jewish Nation onely but considered as the Father of many Nations and as the Father of the Faithful or who are the Children of God being believers and receiving Christ and so are your Brethren how contemptible soever you judge them shall be brought out of all Nations for an offering to the Lord God will have no more offerings of Bullocks and Rams or Lambs but of Men and Women reasonable services Rom. 12. 1. he will have an offering up of the Gentiles Rom. 15. 16. for an offering unto the LORD out of all nations upon horses and ‖ Or câ—…hes in litters and upon mules and upon swift beasts t And because the Gentiles are many of them far off from Ierusalem and as yet further off from God Eph. 2. 17. God will find out fit means for this end as Horses and Litters and Mules and swift Beasts are to bring Meâ—… and Women long Journeys to my holy mountain Jerusalem saith the LORD u And they shall be brought into the Church which began at Ierusalem and this you may be assured of for the Lord hath said it who cannot ly nor repent as the children of Israel bring an offering in a clean vessel unto the house of the LORD x And they shall come with as much joy and gladness with as much sincerity and holiness as the Godly Jews use and exercise when they bring their offerings in clean vessels 21 And * Ex. 29. 6. Ch. 61. 6. 1 Pet. 2. 9. Rev. 1. 6. I will take of them for priests and for Levites y Leâ—…t the Jews being assured that the Tribe of Levi which God anciently chose to minister before him was among them should say Alas if the Gentiles should be brought in where would they have Priests or Levites God here by his Prophet tells them he would provide Priests he would take of them of these converted Heathens for Priests and Levites that is for Gospel-Ministers to teach and to instruct People which was the Priests work of old Deut. 33. 10. 2 Chron. 17. 7 9. Mal. 2. 6. for they are mightily mistaken that think the Priests amongst the Jews had nothing to do but to sacrifice and burn incense which work is ceased saith the Prophet God will find amongst the converted Gentiles those who though they be not of the Tribe of Levi or House of Aaron yet shall they do the true work of Priests and Levites saith the LORD 22 For as * Ch. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. the new heavens and the new earth z The new state of the Church to be raised up under the Messias which I will make shall remain before me saith the Lord so shall your seed and your name remain a As I intend that shall abide so there shall be a daily succession of true Believers for the upholding of it for if Believers could fail from the Earth the Church made up of them onely as the true Members of it must fail also This whole verse is onely a promise of the perpetuity of the Gospel Church and the not failing of the additions to it of such as shall be saved till the World shall have an end 23 And it shall come to pass that from †from new moon to his new moon and from sabbath to his sabbath Zech. 14. 16. new moon to another and from one sabbath to another b In the Gospel-Church there shall be as constant and settled a course of Worship though of another nature as ever was in the Jewish Church Christians are not bound to keep the Jewish Sabbaths or New-moons Gal. 4. 10 11. Col. 2. 16. But New Testament Worship is often expressed by Old Testament Phrases The Jews were onely obliged to appear Three times in a year at Ierusalem but saith the Prophet the Gospel-Church shall worship God from one Sabbath to another shall all flesh come to worship before me saith the LORD 24 And they shall go forth c Either the Gentiles or the sincerer part of the Jews shall go forth from their places or from Ierusalem or go out of their graves at the last day and look upon the carkasses of the men that have sinned against me d And look upon the vengeance I have taken upon these vile Idolaters and Formalists for their satisfaction Psal. 58. 10. they shall see none of them alive but they shall see their carâ—…asses for their * Mar. 9. 44 46 48. worm shall not die neither shall their fire be quenched e For the worms that feed on their slain carcasses shall not suddenly dye and the Enemies fire burning up their Habiâ—…ions shall not go out till they be wholly consumed and after this Life and at the day of Judgment they shall go into eternal torments See Mar. 9. 44 46 48. where they will feel a worm of Conscience that shall never die and a fiery Wrath of God upon their Souls and Bodies that shall never go out and they shall be an abhorring unto all flesh THis first Volume of the Annotations being now finish'd and the Learned Divines that have undertaken to perfect the said work upon the whole Bible having made considerable progress in the same there are now Proposals made for the second Volume which are to be had gratis at the Shops of T. Parkhurst D. Newman I. Robinson B. Aylmer T. Cockerill and B. Alsop FINIS