Chief Actors or Abettors of that Villanous Action against David's Ambassadours which was contrary to the Law of Nature and of Nations and of all Humanity and of the Dreadful War ensuing upon it for which they might seem to deserve the severest Punishments Although indeed there seems to have been too much Rigour used especially because these dreadful Deaths were Inflicted not onely upon those great Counsellors who were the onely Authors of that vile Usage of the Ambassadours but upon a great number of the People who were Innocent from that Crime And therefore it is probably conceived That David exercised this Cruelty whilst his Heart was hardned and impenitent and when he was bereaved of that free and good Spirit of God which would have taught him more Mercy and Moderation and put them under saws e He Sawed them to Death of which Punishment we have Examples both in Scripture Heb. 11. 37. and in other Authors and under harrows of iron and under axes of iron f He caused them to be laid down upon the Ground and â—…orn by sharp Iron Harrows drawn over them and hewed in pieces by keen Axes and made them pass through the brick-kiln g i. e. To be burnt in Brick-kilns Or made them to pass through the furnace of Malchen i. e. of Moloch called also Milchom and here Malchen Punishing them with their own Sin and with the same kind of Punishment which they Inflicted upon their own Children See 2 King 16. 3. and 23. 10. and Levit. 18. 21. and 20. 2. and Deut. 18. 10. and thus did he unto all the cities of the children of Ammon So David and all the people returned unto Jerusalem CHAP. XIII AND it came to pass after this that Absalom the son of David had a fair sister a His Sister by Father and Mother See 2 Sam. 3. 3. whose name was Tamar and Amnon the son of David loved her 2 And Amnon was so vexed that he fell sick b The Passion of his Mind disturbed his Body as is usual for his sister Tamar for she was a virgin c And therefore diligently kept so as he could not get private Converse with her and withal Modest and abhorring any compliance with his Lustful desires both from her Inclination and Interest and ‡ Heb. it was marvellous or â—…idden in the eyes of Amnon Amnon thought it hard for him to do any thing to her 3 But Amnon had a friend whose name was Jonadab the son of Shimeah d Called also Shammah 1 Saâ—… 16. 9. Davids brother and Jonadab was a very ‡ subtil man Heb. Wise. 4 And he said unto him Why art thou being the kings son ‡ Heb. thin lean â—… from day to day e Heb. from morning to morning for whereas in the Day he had many Diversions and Refreshments in the Night he was pester'd with tormenting Thoughts and Paâ—…sions the Effects whereof appeared in his Countenance in the Morning wilt ‡ Heb. morning by morning thou not tell me f Thy sure Friend and faithful Servant who am ready to advise and assist thee And Amnon said unto him I love Tamar my brother Absaloms sister 5 And Jonadab said unto him Lay thee down on thy bed and make thy felt sick and when thy father cometh to see thee say unto him I pray thee let my sister g So he calls her to prevent the suspition of any dishonest Design upon so near a Relation whom neither Nature nor respect and affection would permit him to Viâ—…iate Tamar come and give me meat and dress the meat in my sight that I may see it and eat it at her hand h Pretending that his Stomack was so nice that he could Fat nothing but what he saw dressed and that by a Person whom he much affected 6 So Amnon lay down and made himself sick and when the king was come to see him Amnon said unto the king I pray thee let Tamar my sister come and make me a couple of cakes in my sight that I may eat at her hand 7 Then David sent home to Tamar saying Go now to thy brother Amnons house and dress him meat i It is strange that so wise and sagacious a Person as David did not see through so vain a pretence but that must be ascribed partly to the Instincts of Nature which generally preserve near Relations from such Monstrous Actions and partly to God's Providence which blinded David's Mind that he might bring upon him the designed and threatned Judgments 8 So Tamar went to her brother Amnons house and he was laid down k Upon his Bed or rather his Couch and she took ‖ Or Paste flour and kneaded it and made cakes in his sight and did bake the cakes 9 And she took a pan and poured them out l Out of the Frying-pan into the Dish before him but he refused to eat And Amnon said Have out all men from me and they went out every man from him 10 And Amnon said unto Tamar Bring the meat into the chamber m An inner Chamber either 1. That wherein he lay sick upon his Bed where also Tamar made the Cakes in his sight who then carried them out into the next Room to bring them in again when he called for them Or rather 2. Another Chamber Amnon lying upon his Couch in one Chamber where the Company were with him where also she made the Cakes before him first sendeth all out of that Room and then riseth from his Couch and upon some pretence goes into another secret Chamber where he might have the better opportunity for his intended Wickedness that I may eat of thine hand And Tamar took the cakes which she had made and brought them into the chamber to Amnon her brother 11 And when she had brought them unto him to eat he took hold of her and said unto her Come lie with me my sister 12 And she answered him Nay my brother n Whom Nature both teacheth to abhor such thoughts and obligeth to defend me from such a Mischief with thy utmost hazard if another should attempt it do not ‡ Heb. humble me force me o Thou shouldest abhor it if I were willing but to add Violence to thy Filthiness is Abhominable for * Lev. 18. 9. †no such thing ought to be done in Israel p Among God's People who are taught better things who also will be infinitely Reproached for such a base Action do not thou this folly ‡ Heb. it shall not so be done 13 And I whither shall I cause my shame to go q How can I either endure or avoid the shame and reproach of it And as for thee thou shalt be as one of the fools in Israel r i. e. Loathsom and contemptible to all the people whereas now thou art in great Reputation and Heir apparent of the Crown now therefore I pray thee
necessarily hear The truth of the inference depends upon that evident and undeniable principle in reason that nothing can give to another that which it hath not either formally or more eminently in it self and that no effect can exceed the vertue of its cause he that formed n By which word he seems to intimate the accurate and most curious workmanship of the Eye which is observed by all that write upon that subject the eye shall he not see 10 He that chastiseth the heathen shall not he correct m He who when he pleaseth can and doth punish the Gentiles or Nations of the World is he not able to punish you for your wicked speeches and actions Or He that instructeth or teacheth as this word signifies Prov. 9. 7. Isa. 8. 11. c. the nations not onely the Jews but all other people all mankind as this clause is explained by the next he that teacheth man knowledge shall not he correct or reprove and therefore must not he discern and know all your hard speeches and wicked actions Thus the consequent seems to be put for the antecedent as is frequent in Scripture and that not without emphasis to Imply that God does not know their sins with a simple or speculative knowledge but so as to proceed upon that knowledge to judge and punish them he that teacheth man knowledge n By giving him understanding and the knowledge of many excellent things by the light of nature shall not he know o To wit mens thoughts of which see v. 11. and their words and actions of which he spoke v. 6 7. These words are not in the Hebrew Text but are easily understood out of the foregoing clause And the like defects we find elsewhere as 2 Sam. 5. 8. comp with 1 Chron. 11. 6. especially in vehement commotions of the mind when a mans passion stops his speech as it is here and Psal. 6. 3. and in other Authors 11 * 1 Cor. 3. 20. The LORD knoweth the thoughts of man p This is an answer to the foregoing Question shall not he know Yes he knoweth all things yea even the most secret things as the thoughts of men and in particular your atheistical thoughts and much more doth he know your wicked practices which you said he did not see v. 6 7. And he knows that they are generally vain and foolish and that whilest you mock God and applaud your selves in such thoughts you do not relieve but onely delude your selves with them that they are vanity 12 * Heb. 12. 11. Blessed is the man whom thou chastenest O LORD and teachest him out of thy Law q And whereas these ungodly persons esteem themselves the onely happy men and conclude thy people to be of all men the most miserable because of the manifold persecutions and afflictions which they commonly suffer and upon this account dispute against thy providence so far is their opinion from the truth that the contrary is most certain that as their prosperity is a real mischief to them so those afflictions of good men which are accompanied with divine instructions are great and true blessings to them themselves being judges 13 That thou may'st give him rest from the days of adversity until the pit be digged for the wicked r For their present and short troubles prepare them for and lead them to true rest and blessedness whilest the seeming felicities of the wicked make way for those tremendous judgments which God hath prepared for them 14 * 1 Sam. 12. 22. Rom. 11. 1 2. For the LORD will not cast off his people s Though God may for a time correct his people yet he will not utterly destroy them as he will their Enemies but will in his time put an end to all their Calamities neither will he forsake his inheritance 15 But judgment shall return unto righteousness t But although the World is now full of unrighteous judgments and even God himself seems not to judge and administer things justly because he suffers his people to be oppressed and the wicked to triumph over them yet the state of things shall be otherwise ordered God will declare himself to be a righteous Judge and will advance and establish justice in the earth and especially among his people and all the upright in heart †Heb. shall be after it shall follow it u To wit just judgment restored they will all approve of it and imitate this justice of God in all their actions whereas the wicked will still do wickedly as is said Dan. 12. 10. and in a land and state of uprightness will deal unjustly and will not behold the majesty of the lord as it is Isa. 26. 10. Oth. shall follow him to wit the Lord expressed v. 14. whose act it is to bring judgment to justice Whilest the wicked forsake God these will cleave to him as being confident that howsoever he may suffer them to be oppressed for a season yet he will in due time plead their cause and bring forth their righte ousness 16 Who will rise up for me x To defend and help me I looked hither and thither ' and called to my Friends for their help saying who will c But none of them appeared but God alone helped me as he saith in the next Verse against the evil doers or who will stand up for me against the workers of iniquity 17 Unless the LORD had been my help my soul had ‖ Or quickly almost dwelt * Psal. 115. 17. in silence y In the place of silence to wit the grave Compare Iob 3. 17 18. Psal. 88. 13. and 115. 17. 18 When I said My foot slippeth z I am now upon the point of falling into mischief and utter destruction thy mercy O LORD held me up 19 In the multitude of my thoughts a Whilest my heart was filled with various and perplexing thoughts as this Hebrew word signifies and tormented with cares and fears about my future state within me thy comforts b Thy promises contained in thy word and set home by thy spirit upon my soul and the remembrance of my former experiences of thy care and kindness to me Comp. Psal. 119. 50 76. delight my soul. 20 Shall the throne of iniquity have fellowship with thee c Wilt thou take part with the unrighteous powers of the World who oppress thy people It is true they partake of thy name being called gods Psal. 82. 1. but I know thou wilt not afford them thy Protection and Patronage but wilt manifest thy justice and displeasure against them This seems to have been one of those comfortable thoughts wherewith the Psalmist delighted his soul as he now said which * Isai. 10. 1. frameth mischief d Who devise wicked devices and lay heavy burdens upon men that are more righteous than themselves by a law e Either by vertue of those
Gods strength Psal. 63. 3. and 78. 61. and the ark of his strength Psal. 132. 8. seek his face e i. e. His gracious presence in his Sanctuary and the blessed fruits of it See on Psal. 27. 8. evermore 5 Remember his marvellous works that he hath done his wonders and the judgments of his mouth f Either 1. the laws delivered from his mouth Or rather 2. the Plagues or punishments as this same word is used here v. 7. and every where which he brought upon Egypt by his meer word or command as is oft noted in the History of them in Exodus 6 O ye seed of Abraham his servants ye children of Jacob g To whom he restrains the former more general expression because these were the onely branch of Abrahams Seed to whom the following Covenant and Blessings belong his †Heb. 〈◊〉 ones chosen 7 He is the LORD our God his judgments are in all the earth h Either 1. the fame of his judgments upon the Egyptians is spread over the face of the earth Or 2. God executes his Judgments upon all Nations and people Which may be here noted as a foil to magnifie God's Grace to them who were the Monuments of his mercy when all the World besides them fell under his just severity 8 He hath remembred i Practically so as to perform it as that word is frequently used in Scripture his covenant for ever the word k The word of promise or the Covenant as is explained both in the foregoing and following words And so the word is taken Iudg. 13. 12. Luke 1. 38. which he commanded l i. e. Established or ordained or appointed as this word is oft taken as Psal. 68. 28. 71. 3. 133. 3. Isai. 13. 3. 23 11. to a thousand generations m To all generations a certain number being put for an uncertain He seems to allude to that passage Exod. 20. 6. 9 Which covenant he made with Abraham * Gen. 17. 2. 22. 16 c. 26. 3. 28. 13. 35. 11. Luke 1. 73. Heb. 6. 17. and his oath n Wherewith he ratified the Covenant with Isaac Gen. 26. 3. unto Isaac 10 And confirmed the same unto Jacob for †Heb. a statute a law o Either that it might be as firm and irrevocable as a Law or that it might have the use and force of a Law towards God because God did hereby put himself under an obligation of making it good in regard of his own truth and righteousness and to Israel for an everlasting covenant 11 Saying * Gen. 13. 15. 15. 18. Unto thee will I give the land of Canaan †Heb. the cord the lot p The portion assigned to you by lot and the designation of Divine Providence See on Deut. 32. 9. Psal. 16. 6. of your inheritance 12 * Gen. 34. 30. Deut. 26. 5. When they were †Heb. men of number but a few men in number q Heb. Men of number i. e. few who could easily be numbred very few as the next words explain it yea very few and strangers in it 13 When they went from one nation to another r Both in Canaan where there were seven Nations Deut. 7. 1. and in Egypt c. from one kingdom to another people 14 He suffered no man to do them wrong yea he reproved s Both verbally and really by his judgments See Gen. 12. 17. and 20. 3. kings for their sakes 15 Saying Touch not t Hurt not as this word is used of these very persons Gen. 26. 11 29. and elsewhere mine anointed u My Prophets as the next words explain it to wit Abraham and Isaac and Iacob as is evident who are called Gods anointed because they were eminently blessed of God and consecrated to be his peculiar people and to be Kings and Priests in their Families and replenished with the gifts and graces of the Holy Ghost in respect whereof many persons are said to be anointed in Scripture who never had any material Oyl applied to them as Psal. 45. 8. Isa. 61. 1. 2 Cor. 1. 21. And they are called Prophets because God did familiarly converse with them and revealed his mind and will to them and by them to others and because they were instructers or teachers of others in the true Religion See Gen. 18. 19. and 20. 7. and do my prophets no harm 16. Moreover †〈◊〉 41. 54. he called for x i. e. He effectually procured as this word is used 2 Kings 8. 1. Isai. 47. 1 5. 56. 7. Rom. 4. 17. a famine upon the land he brake the whole ‖ 〈◊〉 3. 1. staff of bread y i. e. Bread which is the staff or support of our animal Lives See Levit. 26. 26. Psal. 104. 15. Ezek. 4. 16. 17. * 〈◊〉 45. 5. 〈◊〉 â—…0 He sent z By the direction of his secret Providence a man before them †〈◊〉 37. 28. even Joseph who was sold for a servant 18. ‖ 〈◊〉 39. 20. Whose feet they hurt with fetters †〈◊〉 his soul 〈◊〉 〈◊〉 iron he was laid in iron a Heb. his soul came into iron Which seems to be added emphatically to aggravate his imprisonment and to shew how grievous it was to his very soul which must needs sympathize with his body and moreover was greatly vexed to consider both the great injury which was done to him and yet the soul and publick scandal which lay upon him 19. Until the time b Till which time his eminent Prudence and Innocency and Piety gave him no relief that his word c Either 1. Iosephs word or his Prophecie concerning the chief Butler and Baker which is said to come when it was fulfilled as that word is used Iudg. 13. 12 17. Ezek. 24. 24. and elsewhere But the event confutes this for Ioseph was not delivered at that time but two years after it Gen. 41. 1. Or rather 2. the word of the Lord as it follows the Pronoun Relative being here put before the Substantive to which it belongs as it is also Exod. 2. 6. Iob 33. 20. Prov. 5. 22. 14. 13. He seems to speak of that word or revelation which came first to Pharaoh in a Dream Gen. 41. 1 2 c. and then to Ioseph concerning the interpretation of it v. 15 16. For the word of the Lord is said to come not only when it comes to pass but also and most commonly when it is first revealed as Ier. 7. 1. 11. 1. 18. 1. and God is said to come when he doth reveal it as Gen. 20. 3. 31. 24. came the word of the Lord tried him d Either 1. tried his sincerity and constancy But that was not done by Gods word but by his rod. Or rather 2. discovered him to wit unto Pharaoh and his Courtiers how innocent and holy and knowing
more solid knowledge and constant performance of thy precepts quicken me p Do thou preserve and maintain both my natural and spiritual life in thy righteousness q According to thy justice or faithfulness which obligeth thee to make good thy promises VAU 41 Let thy mercies come also unto me r Let promised mercies be performed to me O LORD even thy salvation according to thy * Ver. 49. word 42 ‖ Or so shall I answer him that reproveth me in a thing So shall I have wherewithal to answer him that reproacheth me s That chaâ—…geth me with folly for my piety and trust in thy promises for I trust in thy word t Or because I trust c. This was the matter of their reproach 43 And take not the word of truth utterly out of my mouth t Do not deal so with me that I shall be altogether ashamed to mention thy word which I have so often affirmed to be a word of truth and infallible certainty of which I have often made my boast for I have hoped in thy judgments u Either in thy word and promises or in thy judicial administrations and government of the world which as it is matter of terrour to the wicked so it is matter of comfort and hope to me 44 So shall I keep thy law continually x So shall I be obliged and encouraged to the constant and perpetual study and observation of thy Laws for ever and ever 45 And I will walk †Heb. at large at liberty y Or I shall walk at large as it is in the margent I shall be delivered from all my present straits both of the outward and inward man and enjoy great freedom and comfort in thy ways for I seek thy precepts 46 I will speak of thy testimonies also before kings z Who commonly entertain all godly discourses with scorn and contempt and will not be ashamed 47 And I will delight my self in thy commandments a Whereas other Princes place their delight in the glories and vanities of this world and the study and practice of Religion is generally irksom and loathsom to them thy Law shall be my chief delight and recreation which I have loved 48 * Gen. 14. 2â—… 23. Exod. 6. 8. My hands also will I lift up b To lay hold upon them to receive and embrace thy precepts and promises by faith and love and chearfully and vigorously to put them in practice for as the hanging down of the hands is a gesture of sloth and listlesness as 2 Chron. 15. 7. and elsewhere so the lifting up of the hands is the posture of a man entring upon action as Gen. 41. 44. 2 Sam. 20. 21. unto thy commandments which I have loved and I will meditate in thy statutes c My deepest thoughts as well as my hands shall be exercised in them ZAIN 49 Remember the word d Thy promises unto thy servant upon which thou hast caused me to hope e By thy command requiring it of me and by thy grace working it in me 50 This f To wit thy word as is evident both from the foregoing and following words is my comfort in my affliction for thy word hath quickned me g Hath preserved my life in manifold dangers and hath revived and cheared my spirit 51 The proud have had me greatly in derision h For my godliness and trust in thy word as the following words imply yet have I not declined from thy law 52 I remembred thy judgments of old i Thy former and ancient dispensations to the children of men in punishing the ungodly and protecting and delivering thy faithful servants whose experience is my encouragement O LORD and have comforted my self 53 Horrour k A mixed passion made up of indignation at their persons as sinful and abhorrency of their sins and dread and sorrow at the consideration of the judgments of God coming upon them hath taken hold upon me because of the wicked that forsake thy law l For the dishonour which they bring to God the scandal and mischief to others and their own certain ruine 54 Thy statutes have been my songs m The matter of my songs my delight and recreation in the house of my pilgrimage n Either 1. in this present world which I do not owne for my home wherein I am a stranger and pilgrim as all my fathers were Psal. 39. 13. Comp. Gen. 47. 9. Or 2. in mine exile and in the wildernesses and other places where I have been oft forced to wander when I was banished from all my friends and from the place of thy Worship and had no other support or comfort but the remembrance of thy statutes 55 I have remembred thy Name o Thy holy Nature and Attributes thy blessed Word and thy wonderful Works all which come under the title of Gods Name O LORD in the night p When darkness causeth fear in others I took pleasure in remembring thee and when others abandon all business and wholly give themselves up to rest and sleep my thoughts and affection were working towards thee and have kept thy law q This was the fruit of my serious remembrance of thee 56 This r This comfortable and profitable remembrance and contemplation of thy name and statutes of which he spoke v. 54 55. I had because I kept thy precepts s Which if I had wilfully and wickedly broken the remembrance of these things would have been sad and frightful to me as now it is comfortable because I kept them CHETH 57 * 〈◊〉 142. 5. Thou art my portion t Whereas other men place their portion and happiness in worldly things I have chosen thee for my portion and chief treasure as he said Psal. 16. 5. 73. 26. and thou hast an all-sufficient and an excellent portion for me O LORD I have said u I have not onely purposed it in my own heart but have professed and owne it before others and I do not repent of it that I would keep thy words 58 I intreated thy †〈◊〉 face favour x Thy gracious presence and merciful assistance as it follows with my whole heart be merciful unto me according to thy word 59 I thought on my ways y I seriously considered both my former counsels and courses that I might be humbled for my past errours and might now amend them and my duty in all my future actions and turned my feet unto thy testimonies z And finding that my feet had too often swerved from thy rule I turned them to it And although the ways of sinful pleasure and advantage were presented to my mind yet I rejected them and turned my self wholly to thy ways 60 I made haste and delayed not a Being fully convinced of the necessity and excellency of obedience I presently resolved upon it and
it of any other person and affirm that they are smitten with blindness in this matter Moreover this place is expressly interpreted of Christ Matth. 12. 18 c. And to him and to him onely all the particulars here following do truly and evidently belong as we shall see whom I uphold c Whom I will assist and enable to do and suffer all those things which belong to his Office to do mine elect d Chosen by me to this great work of Mediation and Redemption to which he is said to be sealed and sent Iohn 6. 27. 29. and predestinated 1 Pet. 1. 20. and chosen of God 1 Pet. 2. 4. in whom my soul * Mat. 3. 17. 17. 5. Eph. 1. 6. delighteth e Or as this same word is oft rendred is well pleased both for himself and for all his people being fully satisfied with that Sacrifice which he shall offer up to me I * Chap. 11. 2. John 3. 34. have put my Spirit upon him f I have furnished him with that abundance and eminency of gifts and graces which are necessary for the discharge of his high and hard employment he shall bring forth g Shall publish or shew as this word is translated Mat. 12. 18. shall bring to light what before was hid in his breast or in his Fathers bosome judgment h This word is very ambiguous and elsewhere is put for punishment which cannot be meant here because the whole context speaks of his mercy and sweetness and not of his severity but here it is clearly put for Gods Law as this very word is expounded here below ver 4. and as it is frequently used in the Holy Scriptures as Psal. 119. and elsewhere which also best agrees with the bringing forth or publishing of it here mentioned publication being necessarily required and constantly used about Laws And this interpretation is confirmed by the following words to the Gentiles For the great things which Christ published unto all the World both Iews and Gentiles was nothing else but the Law and Will and Counsel of God concerning mans salvation and the way and means of obtaining it to the Gentiles i Not onely to the Iews to whom the knowledge of Gods Laws had been hitherto appropriated but to the Heathen Nations of the World 2. He shall not cry k Either 1. In a way of contention as anger is oft accompanied with clamour Eph. 4. 31. Or 2. In a way of ostentation It seems to be meant both wayes by comparing this place with Mat. 12. 16 17 20. He shall neither erect nor manage his Kingdom with violence and outward pomp and state as worldly Princes do but with meekness and humility nor lift up l His voice which is easily understood out of the following clause and from many other Scriptures where that word is added to this verb to compleat the Phrase nor cause his voice to be heard in the street m As contentious and vain-glorious persons frequently do 3. A bruised reed shall he not break n He will not break it to pieces but rather will strengthen and binde it up It is a common figure whereby more is understood than was expressed and one contrary is left to be gathered from another of which many instances have been given in former Texts The sence is plainly this Christ will not deal roughly and rigorously with those that come to him but he will use all gentleness and kindness to them passing by their greatest sins bearing with their present infirmities cherishing and incouraging the smallest beginnings of grace comforting and healing wounded consciences and the like and the ‖ Or dimly burning smoaking flax shall he not †Heb. quench it quench o The same thing is repeated in other words to give us the greater assurance of the truth of it That wiek of a Candle called Flax metonymically because it is made of Flax which is almost exstinct and doth onely smoke and not flame he will not utterly quench but will revive and kindle it again * Psal. 94. 15. he shall bring forth judgment unto truth p Iudgment may be here taken either 1. For the Law or Will of God or the Doctrine of the Gospel which he will bring forth i. e. publish which he will do unto or in or with or according to for this preposition is used all those wayes truth i. e. truly and faithfully not concealing nor corrupting it as false teachers commonly do So this is a character like that which is given to Christ Mat. 22. 16. Thou art true and teachest the way of God in truth And thus this phrase of bringing forth Iudgment is taken here as it is ver 1. Or 2. for the Cause which is debated or for the sentence which is given in the cause as this word is most frequently used which he will bring forth i. e. bring to light or discover or publish and this he will do according to truth and equity and not unjustly and partially as corrupt judges use to give sentence against the poor and meek In this sence this very phrase of bringing forth Iudgment is taken Psal. 37. 6. And this sence seems to be favoured both by the consideration of the quality of the Persons to whom this judgment is here implied to be brought forth who are called bruised Reeds and smoaking Flax whereby they are supposed to be Persons discouraged and oppressed and in a contest with themselves or with their spiritual adversaries about the state of their Souls as also by comparing this place with Mat. 12. 20. where these very words are quoted and thus rendred Till he send forth Iudgment unto Victory i. e. till judgment or sentence be given for him in which case a man is said to be victorious in Judgment If it be said for the former interpretation that it seems most reasonable to understand Iudgment here as it is understood ver 1. and 4. and bringing forth Iudgment here as it is taken ver 1. it may be truly and fairly answered that it is a very common thing in Scripture for the same words or phrases to be used in several sences not onely in two Neighbouring verses but sometimes also in the very same verse whereof I have formerly given divers instances 4. He shall not fail nor be †Heb. broken discouraged q Though he be thus meek and gentle yet he is also couragious and resolute against all the great and many difficulties and conflicts to which he will be exposed and will not give over till he have finished his work Or as others render the words He shall not be darkned This glorious light shall not be eclipsed or obscured Or He shall shine forth brightly and gloriously as the Seventy render this word nor broken by all the attempts and vigorous indeavours of his enemies who design it till he have set judgment in the earth r Till he hath
place Deut. 4. 15 16. or to worship me by as it is apparent that the Israelites afterwards did intend to worship Jehovah in the golden Calf and therefore Aaron calls the feast of the Calf a feast to Iehovah Exod. 32. 5. and that with the approbation of the people whom he then complyed with and durst not resist gods o i. e. Idols or images to whom you may give the name and worship of Gods of silver p And consequently not of any other materials as wood or stone It is a Synecdoche neither shall ye make unto you gods of gold 24 An Altar of earth thou shalt make unto me q For thy present use or whilest thou art in the wilderness This he commanded partly that they might easily and readily erect an altar upon all occasions which it might be hard for them to do there of better materials partly to mind them how much more God regarded the inward holiness than the outward pomp of their devotions partly because God would make a conspicuous difference between them and idolaters who used much cost and curiosity about their Altars partly that the Altars might after they left them fall down and moulder away and not remain as lasting monuments which might be afterward abused to Idolatry by any persons that came thither partly because they were uncertain of their stay any where except at Sinai and therefore must raise such Altars as they could suddenly do But this command onely concerned their wilderness-state for there were better and more durable Altars in the Tabernacle and Temple and shalt sacrifice thereon thy burnt-offerings and thy peace-offerings * Lev. 1. 2. thy sheep and thine oxen in all places r Therefore there is no need of building any stately Altar in a certain place as if my presence were fixed there and not to be enjoyed elsewhere where I record my Name s Or cause my name to be remembred by you i. e. Not in every place which you shall invent but in all such places as I shall appoint for the remembrance or celebration of my name or for the service of my Majesty whether it be in the wilderness and in divers parts thereof or in the Tabernacle and Temple I will come unto thee and I will bless thee 25 And * Deut. 27. â—… Josh. 8. 31. if thou wilt make me an Altar of stone t Which in those rocky parts might be as easie for them to make as one of earth thou shalt not †Heb. build â—…em with hewâ—…ng build it of hewen stone u Which would require both time and cost and art The reasons of this precept are in part the same with the former ver 24. for if thou lift up thy tool upon it thou hast polluted it x By thy disobedience to my express command now given and howsoever they think to gratifie me by this curiosity I shall not look upon it as a sacred thing by which the sacrifices offered on it shall be sanctified but as a prophane thing which will defile them So little doth God value or approve the inventions of men in his worship how colourable soever they be 26 Neither shalt thou go up by steps y He seems to mean the steps of Ladders or others of the same nature which could suddenly be made and were proper for their present condition where there was danger of the following inconvenience For afterwards God appointed an Altar ten cubits high 2. Chron. 4. 1. Though some conceive they weâ—…t not up to that by steps but by an insensible ascent upon the ground raised by degrees for that purpose But if the Priests did go up to it by steps God provided against the indecency here mentioned by prescribing linnen breeches to them in that service unto mine Altar that thy nakedness be not discovered thereon z For these linnen breeches were not yet appointed and the manner then and there was for men to wear long coats or gowns like women God would remove all appearance or occasion of immodesty especially in sacred persons and things and the rather to shew his detestation of that impudence and filthiness which was very usual in some of the solemnities and worships of the heathen CHAP. XXI 1 NOW these are the Judgments a 〈◊〉 the judicial Laws by which thou and the Judges before mentioned shall govern thy self and the people in civil and criminal causes which thou shalt * chap. 24. 3 4. set before them 2 * Deut. 15. 12. If thou buy an Hebrew servant b Of which practise see Ier. 34. 14. This was allowed in two cases 1. when a man for his crimes was condemned by the Judges to be sold. Of which see Exod. 22. 3. 2 King 4. 1. Mat. 18. 25. 2. when a man pressed by great poverty sold himself or his children Of which see Lev. 25. 39 40. six years he shall serve and in the seventh year c Which is to be numbred either 1. from the last Sabbatical year or year of release which came every seventh year and then the sence of the place is not that he shall always serve six full years but that he shall never serve longer and that his service shall last onely till that year comes Or rather 2. from the beginning of his service for 1. it were a very improper speech to say be shall serve six years of one who possibly entred into his service but a month before the year of release 2. In the law of the Sabbatical year there is no mention of the release of servants as there is of other things Lev. 25. Deut. 15. and in the year of Iubilee when servants are to be released it is expressed so as Lev. 25. 54 55. he shall go out free for nothing 3 If he came in †Heb. with his â—…dy by himself d i. e. With his own person onely not with a wife as the opposite branch sheweth he shall go out by himself if he were married then his wife shall go out with him 4 If his master have given him a wife and she have born him sons or daughters the wife and her children shall be her masters e That being a true rule and approved both by Scripture and by heathen Authors that the birth follows the belly Gen. 21. 10. Gal. 4. 24 25. and he that owns the tree hath right to all its fruit and he shall go out by himself f Quest. How was this separation of man and wife agreeable with the first institution of marriage by which that bond is made indissoluble Ans. 1. That bond was not necessarily dissolved by this law both because the separation was at the mans choice who might have stayed there if he so pleased and because the distinction of their habitations might consist with the right and use of matrimony which the master also would probably permit for his own advantage Ans. 2. God might
These be thy gods O Israel which have brought thee up out of the land of Egypt 9 And the LORD said unto Moses * chap. 33. 3 Deut. 9. 13. Isa. 48. 4. I have seen this people and behold it is a stiff-necked people u Untractable wilful and stubborn incorrigible by my judgements ungovernable by mine or by any laws A metaphor from those beasts that will not bend their necks to receive the yoke or bridle 10 Now therefore let me alone x Do not hinder me by thy prayers which I see thou art now about to make on their behalf that my wrath may wax hot against them and that I may consume them and * Num. 14. 1â—… I will make of thee y To come out of thy loins a great nation 11 * Deut. 9. 18. Ps. 106. 23. And Moses besought †Heb. thâ—… 〈◊〉 of the Lord. the LORD his God z Emphatically so called q. d. Moses had not lost his interest in God though Israel had and said LORD why doth thy wrath wax hot a So hot as to consume them utterly For though he saw reason enough why God should be angry with them yet he humbly expostulates with God whether it would be for his honour utterly to destroy them Or this is a petition delivered in form of an interrogation or expostulation as Mat. 8. 29. compare with Luk. 8. 28. against thy people b An ingenious retortion q. d. They are not my people as thou calledst them ver 7. but thy people which he proves in the following words which thou hast brought forth out of the land of Egypt with great power and with a mighty hand 12 * Num. 14. 13. Deut. 9. 28. and 32. 27. Wherefore should the Egyptians speak and say For mischief did he bring them out to slay them in the mountains c i. e. In or at mount Sinai the plural number for the singular or in this mountainous desert and to consume them from the face of the earth Turn from thy fierce wrath and repent of this evil against thy people 13 Remember Abraham Isaac and Israel thy servants to whom thou swarest by thy own self and saidst unto them * Gen. 12. 7. 13. 15. 15. 18. 26. 4. 28. 13 48. 16. I will multiply your seed as the stars of heaven and all this land that I have spoken of will I give unto your seed and they shall inherit it for ever 14 And the LORD repented d i. e. Changed his sentence See on Gen. 6. 6. of the evil which he thought to do unto his people 15 And Moses turned and went down from the mount and the two tables of the testimony were in his hand the tables were written on both their sides e Not in the inside and outside which is unusual and unnecessary but in the inside onely some of the ten Commands being written on the right hand and others on the left not for any mystery but onely for conveniency of writing on the one side and on the other side were they written 16 And the * chap. 31. 18. tables were the work of God and the writing was the writing of God graven upon the tables 17 And when Joshua f Who had waited all this while upon the middle of the hill for Moses his return and so neither knew what the people had done nor heard what God had said to Moses heard the noise of the people as they shouted he said unto Moses There is a noise of war in the camp 18 And he said It is not the voice of them that shout for mastery g Heb. of a cry of strength i. e. of strong men or of the stronger and victorious party who use to express themselves with triumphant shouts neither is it the voice of them that cry for †Heb. weaknesâ—… being overcome h Heb. of a cry of weakness i. e. of weak and wounded and vanquished men who use to break forth into doleful cries but the noise of them that sing do I hear 19 And it came to pass assoon as he came nigh unto the camp that he saw the calf and the dancing and Moses anger waxed hot and he cast the tables out of his hands and brake them i Not through rash anger but by Divine instinct partly to punish their Idolatry with so great a loss and partly to shew that the covenant made between God and them so much to their advantage which was contained in those tables was by their sin broken and now of none effect and not to be renewed but by bitter repentance beneath the mount 20 * Deut. 9. 21. And he took the calf which they had made and burnt it in the fire and ground it to powder k Melted it either into one great mass or rather into divers little fragments which afterwards by a file or other instruments he by the help of many others might soon ground to powder or dust of gold and strawed it upon the water l Upon the brook which came out of the rock Horeb Exod. 17. 6. and made the children of Israel m Not all which would require long time but some in the name of the rest and most probably either the chief promoters of this idolatrous design or the chief rulers of the people who should by their power and authority have restrained the people from this wickedness to drink of it n Of the water into which that dust was cast partly to make them ashamed of their madness in worshipping a God which now must be drunk and cast out into the draught and partly to fill them with terrour and dreadful expectation of some ill effect or curse of God to come upon them either by this draught or by other means 21 And Moses said unto Aaron What did this people unto thee o What injury or mischief had they done to thee which thou didst so severely revenge that thou hast brought so great a sin upon them p The sin of the people is charged upon Aaron both because he did not resist and suppress their wicked suggestion ver 1. by his counsel and by the authority which Moses had left in his hand which he should have done even with the hazard of his life as the Rabbins say that Hur did whom they report to have been slain by the people whilest he disswaded them from their attempt and because he did not promote and direct and manage their enterprize ver 4 5. 22 And Aaron said Let not the anger of my lord wax hot thou knowest the people that they are set on mischief q Heb. are in evil i. e. are altogether wicked addicted to or bent upon wickedness so that it was impossible for me to stop or divert their course 23 For they said unto me Make us gods which shall go before us for as for this Moses the
work peculiar to the Priest and not to be done by Moses without Gods express command 28 And he set up the hanging at the door of the tabernacle 29 And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation and offered upon it the burnt-offering and the meat-offering g For the consecration of the Altar this being the first sacrifice as the LORD commanded Moses 30 And he set the laver between the tent of the congregation and the altar and put water there to wash withal 31 And Moses and Aaron and his sons washed their hands and their feet thereat 32 When they went in to the tent of the congregation and when they came near unto the altar they washed as the LORD commanded Moses 33 And he reared up the court round about the tabernacle and the altar and set up the hanging of the court-gate so Moses finished the work 34 * â—…ev 16. 2. Numb 9. 15. 1 King 8. 10. Isa. 6. 4. Rev. 15. 8. Then a cloud covered the tent of the congregation and the glory of the LORD h i. e. The glorious presence of God which having been forfeited and lost was now returned to them and took its habitation among them filled the tabernacle 35 And Moses was not able to enter into the tent i Partly because of the extraordinary thickness and brightness of the Cloud which both dazzled his eyes and struck him with horrour as 1 King 8. 11. and partly because of his great reverence and dread of that eminent and glorious appearance of God and partly because he was not called to it as he was not able to go up into the mount till he was called Exod. 24. 16. of the congregation because the cloud abode thereon and the glory of the LORD filled the tabernacle 36 And when the cloud was taken up from over the tabernacle the children of Israel †Heb. journeyed went onward in all their journeys 37 But if the cloud were not taken up then they journeyed not till the day that it was taken up 38 For the cloud of the LORD was upon the tabernacle by day and fire k The same pillar which in the day time was like a cloud in the night time had the appearance of fire See Exod. 13. 21. was on it by night in the sight of all the house of Israel throughout all their journeys ANNOTATIONS ON LEVITICUS The ARGUMENT THis Book containing the actions of about one monthes space acquainteth us with the Levitical Ceremonies used after the tabernacle was erected and anointed in the wilderness and is therefore called Leviticus It treats of laws concerning persons and things unclean and clean by infirmity or accident as also purifyings in general once a year and divers particular cleansings with a brief repetition of Divers laws Chap. 19. together with certain feasts of 7 years rest of the Iubilee and the redemption of things consecrated to God c. but especially of such Ceremonies as were used about offerings and sacrifices which were both expiatory for trespasses wittingly or unwittingly committed whether by the people or the priests and also Eucharistical in the owning of Gods blessings here are declared also laws for the regulating of these and prescribing the lawful time for marriages here is set down how several abominable sins are punishable by the Magistrate and how these things are to be managed by certain persons appropriated to the tribe of Levi whose office is confirmed from heaven and the male-administration of it threatned and the Iudgement particularly inflicted on Nadab and Abihu for an Example here are also promises and threatnings to the observers or breakers of this law CHAP. I. 1 AND the LORD called unto Moses a Who stood without Exod. 40. 35. waiting for Gods call and spake unto him out of the tabernacle of the congregation b From the mercy-seat in the Tabernacle saying 2 Speak unto the children of Israel and say unto them * chap. 22. 18. If any man of you bring an offering c There are divers kinds of sacrifices here prescribed some by way of acknowledgement to God for mercies either desired or received others by way of satisfaction to God for mens sins others were meer exercises of piety and devotion And the reason why there are so many kinds of them was partly respect to the childish estate of the Iews who by the custom of nations and their own natural inclinations were much addicted to outward rites and ceremonies that they might have full employment of that kind in Gods service and thereby be kept from temptations to Idolatry and partly to represent as well the several perfections of Christ the true sacrifice and the various benefits of his death as the several duties which men owe to their creator and redeemer all which could not be so well expressed by one sort of sacrifices unto the LORD ye shall bring your offering of the cattle even of the herd and of the flock d Or of the sheep though the Hebrew word contains both sheep and goats as appears both from the use of the word Gen. 12. 16. and 2â—… 9. and 38. 17. and from ver 10. and other places of Scripture Now God chose these kinds of creatures for his sacrifices either 1. in opposition to the Egyptian Idolatry to which divers of the Israelites had been used and were still in danger of revolting to again that the frequent destruction of these creatures might bring such silly Deities into contempt Or 2. because these are the fittest representations both of Christ and of true Christians as being gentle and harmless and patient and most useful to men Or 3. as the best and most profitable creatures with which it is fit God should be served and which we should be ready to part with when God requires us to do so Or 4. as things most common and obvious that men might never want a sacrifice when they needed or God required it 3 If his offering be a burnt sacrifice e Strictly so called such as was to be all burnt the skin excepted Levit. 7. 8. See Gen. 8. 20. and 1 King 3. 15. For otherwise every sacrifice was burnt more or less These sacrifices did partly signifie that the whole man in whose stead the sacrifice was offered was to be intirely and unreservedly offered or devoted to Gods service and that the whole man did deserve to be utterly consumed if God should deal severely with him and directed us to serve the Lord with all singleness of heart without self-ends and to be ready to offer to God even such sacrifices or services wherein we our selves should have no part nor benefit of the herd let him offer a male f As being more perfect than the female Mal. 1. 14. and more truly representing Christ. without blemish g Of which see Exod. 29. 1. Levit. 22. 22 c. To signify
thy self with her 21 And thou shalt not let any of thy seed * chap. 20. 2. 2 King 2â—… 10 pass through the fire g This was done two ways either 1. By burning them in the fire of which see 2 King 3. 27. 2 Chron. 28. 3. Psal. 106. 37 38. Esa. 57. 1. Or 2. By making them pass between two great fires which was a kind of lustration or consecration of them to that God Which latter seems to be here meant See on Deut. 18. 10. where the word fire here understood is expressed to * called Act. 7. 43. Moloch Molech h Or Moloch called also Milcom an Idol chiefly of the Ammonites as appears from 1 King 11. 7. 2 King 23. 13. Ier. 49. 1 3. This seems to be the Saturn of the Heathens to whom especially children and men were sacrificed This is mentioned because the neighbours of Israel were most infected with this Idolatry and therefore they are particularly cautioned against it though under this one instance all other Idols and acts or kinds of Idolatry are manifestly comprehended and forbidden neither â—…halt thou prophane the name of thy God i Either by joyning him with or by forsaking him for such a base and bloody Idol whereby the name honour and service of God would be horribly defiled and exposed to the scorn of the Heathen as if he were but one of the same kind with their mungrel-deities I am the LORD 22 * 1 Cor. 6. 9. 1 Tim. 1. 10. Thou shalt not lie with mankind k See Lâ—…vit 20. 13. 1 King 14. 24. as with woman-kind it is abomination 23 * chap. 20. 15. and 22. 19. Neither shalt thou lie with any beast to defile thy self therewith neither shall any woman stand before a beast to lie down thereto it is confusion l An horrible confusion of the natures which God hath distinguished and of the order which God hath appointed and an overthrow of all bounds of Religion Honesty Sobriety and Modesty 24 Defile not ye your selves in any of these things for in all these m To wit above mentioned sins Whence it is apparent that the several incests here prohibited are not onely against the positive and particular Law given by God to the Jews but also against the general Law and Light of nature And therefore the Law about these things was one of the seven Precepts of Noah And the sober Heathens condemned such incestuous Marriages The Roman Historians observe that when Claudius the Emperour had married his Neece which is one of the lowest kinds of incest here mentioned and the Senate in complaisance with him had made it lawful for any to do so yet there was but one and he too an obscure person that followed his example the nations are defiled which I cast out before you 25 And the land is defiled therefore I do visit m I am now visiting or about to visit i. e. to punish See Esâ—… 2â—… 21. the iniquity thereof upon it and the land it self vomiteth out her inhabitants n As no less burdens to the Earth than corrupted â—…ood is to the stomack See Ier. 9. 19. Mich. 2. 10. 26 * chap. 20. 22. Ye shall therefore keep my statutes and my judgments and shall not commit any of these abominations neither and of your own nation nor any stranger o In Nation or Religion of what kind soever For though they might not force them to submit to their Religion yet they might restrain them from the publick contempt of the Jewish Laws and from the violation of natural Laws which besides the offence against God and nature were matters of evil example and consequence to the Israelites themselves that sojourneth among you 27 For all these abominations have the men of the land done which were before you and the land is defiled 28 That * Jer. 9. 19. Ezek. 36. 13 17. the land spue not you out also when ye defile it as it spued out the nations that were before you 29 For whosoever shall commit any of these abominations even the souls that commit them shall be cut off p To wit by death to be inflicted by the Magistrates as it is apparent in case of Idolatry with Moloch or other false Gods and in case of the Magistrates neglect by God himself This phrase therefore of cutting off is to be understood variously as many other phrases are either of Ecclesiastical or Civil and Corporal punishment according to the differing natures of the offences for which it is inflicted from among their people 30 Therefore shall ye keep mine ordinance that ye commit not any one of these abominable customs which were committed before you and that ye defile not your selves therein I am the LORD your God CHAP. XIX 1 AND the LORD spake unto Moses saying 2 Speak unto all the congregation of the children of Israel and say unto them * chap. 11. 4â—… and 20. 7. 1 Pet. 1. 16. ye shall be holy a Separated from all the forementioned defilements and intirely consecrated to God and obedient to all his Laws and Statutes for I the LORD your God am holy b Both in my essence and in all my Laws which are holy and â—…ust and good and in all my actions Whereas the Gods of the Heathens are unholy both in their Laws and Institutions whereby they allow and require filthy and abominable actions and in their practices some of them having given wicked examples to their Worshippers 3 * Exod. 20. 1â—… Ye shall fear every man his mother and his father c The mother is put first partly because the practise of this duty begins there mothers by perpetual converse being more and sooner known to their children then their fathers and partly because this duty is most commonly neglected to the mother upon whom children have not so much dependance as they have upon their Father And this fear includes the two great duties of reverence and obedience and * Exod. 20. 8. and 31. 13. keep my sabbaths d This is here added to shew that whereas it is enjoyned to Parents that they should take care that the Sabbath be observed both by themselves and by their children it is the duty of children to fear and obey their Parents in this matter and moreover that if Parents should neglect their duty herein or by their command counsel or example draw them to pollute the Sabbath yet the Children in that caâ—…e must keep the Sabbath and in all such cases prefer the command of God before the commands of their Parents or Superiours I am the LORD your God 4 * Exod. 20. â—… Turn ye not e Turn not your hearts and faces from me whom alone you pretend to respect unto them He intimates that their turning to Idols is a turning from God and that they could not serve both God and Idols unto Idols f The word signifies
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
into the land of their enemies i. e. that they are not come into these calamities by chance nor by the misfortune of war but by my just judgment upon them All which confession is no more than Pharaoh made in his distresses and than hypocrites in their affliction use to make And therefore he addes if then their uncircumcised i. e. impure carnal profane and impenitent hearts be humbled i. e. subdued purged reformed if to this confession they adde sincere humiliation and reformation I will do what follows their iniquity and the iniquity of their fathers with their trespass which they trespassed against me and that also they have walked contrary unto me 41 And that I also have walked contrary unto them and have brought them into the land of their enemies if then their * Jer. 6. 10. Rom. 2. 29. Col. 2. 11. uncircumcised hearts be humbled and they then accept of the punishment of their iniquity x The Hebrew word avon commonly signifies iniquity but it is oft used for the punishment of iniquity as here and 1 Sam. 28. 10. Psal. 31. 10. Isa. 53. 6 11. The meaning is if they sincerely acknowledge the righteousness of God and their own wickedness and patiently submit to his correcting hand and would rather be in their present suffering condition than in their former sinful though prosperous estate if with David they are ready to say it is good for them that they are afflicted that they may learn Gods statutes and obedience to them for the future which is a good evidence of true repentance 42 Then will I remember my covenant y To wit so as to perform it and make good all that I have promised in it For words of knowledge or remembrance in Scripture do most commonly connote affection and kindness of which there are many instances some given before and more hereafter with Jacob and also my covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land z Which now seems to be forgotten and neglected and despised as if I had never chosen it to be the peculiar place of my presence and blessing 43 The land also shall be left of them and shall enjoy her sabbaths while she lieth desolate without them and they shall accept of the punishment of their iniquity because even because they despised my judgments and because their soul abhorred my statutes 44 And yet for all that when they be in the land of their enemies * Deut. 4. 31. Rom. 11. 26. I will not cast them away neither will I abhorre them to destroy them utterly and to break my covenant with them for I am the LORD their God †Neither the desperateness of their condition nor the greatness of their sins shall make me wholly make void my covenant with them and their ancestours but I will in due time remember them for good and for my covenants sake return to them in mercy From this place the Iews take great comfort and assure themselves of deliverance out of their present servitude and misery And from this and such other places St. Paul concludes that the Israelitish nation though then rejected and ruined should be gathered again and restored 45 But I will for their sakes ‖ Or rather to or for them i. e. for their good or benefit for surely if one considers what is said before concerning the wickedness of this people he cannot say this deliverance was given them for their sakes but must rather say with the Prophet Ezek. 36. 22 32. not for your sake O house of Israel c. remember the covenant of their ancestors whom I brought forth out of the land of Egypt in the sight of the heathen that I might be their God I am the LORD 46 These are the statutes and judgments and laws which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses CHAP. XXVII 1 AND the LORD spake unto Moses saying 2 Speak unto the children and say unto them When a man shall make a singular vow a Or an eminent or hard or wonderful vow not concerning things which was not strange but customary but concerning persons as it here follows which he vowed or by vow devoted unto the Lord which indeed was unusual and difficult yet there want not instances of such vows and of persons which devoted either themselves or their children to the service of God and that either more strictly and particularly as the Nazarites and the Levites 1 Sam. 1. 11. and for these there was no redemption admitted but they were in person to perform the service to which they were devoted or more largely and generally as some who were not Levites nor intended themselves or their children should be Nazarites might yet through zeal to God and his service or to obtain Gods help in giving them some mercy which they wanted and desired or in freeing them from some evil felt or feared devoted themselves or their children to the service of God and of the Sanctuary though not in such a way as the Levites which they were forbidden to do yet in some kind of subserviency to them And because there might be too great a number of persons thus dedicated which might be burdensome and chargeable to the Sanctuary therefore an exchange is allowed and the Priests are directed to impose and require a tax for their redemption the persons shall be for the LORD b i. e. Dedicated to the Lord and consequently to the Priest by thy estimation c By whose estimation Ans. Either 1. thine O Priest to whom the valuation of things belonged and here is ascribed ver 12. Or rather 2. thine O man that vowest as appears from ver 8. where his estimation is opposed to the Priests valuation Nor was there any fear of his partiality in his own cause for the price is particularly limited But where the price is undetermined there to avoid that inconvenience the Priest is to value it as ver 8 12. 3 And thy estimation shall be of the male from twenty years old even unto sixty years old d Which is the best time for strength and service and therefore is prized at the highest rate even thy estimation shall be fifty shekels of silver after the shekel of the sanctuary 4 And if it be a female then thy estimation shall be thirty shekels e Less than the mans price because she is inferiour to him both in strength and serviceableness 5 And if it be from five years old f At what age they might be vowed by their parents as appears from 1 Sam. 1. though not by themselves and the children were obliged by their parents vow which is not strange considering the parents power and right to dispose of their children so far as is not contrary to the mind of God even unto twenty years old then thy estimation shall be of
some certain mountain for the place of his habitation or possibly understood by revelation that in that very mount of Mâ—… where Abraham performed that eminent and glorious act of worship there also the children of Abraham should have their place of constant and settled worship This he seems to call that mountain emphatically and eminently that which was much in Moses his thoughts though not in his eye and the blessed as the Hebrew tob oft signifies or the goodly mountain Or the mountain may be here put for the mountainous countries as that word is oft used as Gen. 36. 9. Numb 13. 2â—… and 2â—… 7. Deut. 1. 7. Ios. 10. 6. and 11. 16 21. c. And it is known that a great part of the glory and beauty and profit of this Country lay in its Hills or Mountains See Deut. 11. 1â—… and 33. 15. And that goodly mountain may by an Enallage of the number be put for those goodly mountains in Canaan which were many Thus also he proceeds gradually in this desire and description and prays that he may see in general the good Land that is beyond Iordan and then particularly the goodly mountains of it and especially that famous mount of Lebanon which was so celebrated for its tall and large Cedars and other Trees and excellent Plants See Psal. 29. 5. and 1â—…4 16. Isa. 2. 13. and 14. 8. and Lebanon e. 26 But the LORD * Num. 20. 1â—… and 27. 14. chap. 1. 37. and 32. 51. was wroth with me for your sakes f By occasion of your sins which provoked me to unadvised words and carriages Psal. 106. 32 33. See Numb 20. 12. Deut. 31. 2. and 34. 4. and would not hear me and the LORD said unto me Let it suffice thee g That this is my pleasure and unalterable resolution Compare 2 Câ—…r 12. 8 9 speak no more unto me of this matter 27 * Num. 2â—… 1â—… Get thee up into the top of ‖ Or 〈◊〉 Pisgah h Of which see on Numb 27. 12. and lift up thine eyes i Towards the Land of Canaan and its several quarters westward and northward and southward and eastward and behold it with thine eyes for thou shalt not go over this Jordan 28 But * Num. 2â—… 1â—… charge Joshua k Give him commission and authority and a command to execute his trust and conduct the people and encourage him and strengthen him l With exhortations and promises and assurances of my presence and help and of good success for he shall go over m before this people and he shall cause them to inherit the land which thou shalt see 29 So we abode in * Deut. 34. 6. the vally over against Beth-Peor n The House or Temple of Peor or of Baal-Peor of which see Numb 25. 3. whence this place or city had its name CHAP. IV. 1 NOW therefore hearken O Israel unto the statutes a The Laws which concerns the worship and service of God and unto the judgments b The Laws concerning your duties to men So these two comprehend both Tables and the whole Law of God which I teach you for to do them that ye may live and go in and possess the land which the LORD God of your fathers giveth you 2 * chap. 1â—… â—… Josh. 1. 7. Prov. 3â—… 6. Eccl. 12. 1â—… Rev. 22. 1â—… â—… Ye shall not add unto the word which I command you c By devising other doctrines or wayes of worship than what I have taught or prescribed See Numb 15. 39 40. Deut. 12. 8 32 1 King 12. 33. Prov. 30. 6. Math. 15. 9. For this were to accuse me of want of wisdom or care or faithfulness in not giving you sufficient instructions for my own service neither shall ye diminish ought from it d By rejecting or neglecting any thing which I have commanded though it seem never so small that ye may keep the commandements of the LORD your God which I command you 3 Your eyes have seen what the LORD did because of * Num. 2â—… 4. c. Baal-Peor for all the men that followed Baal-Peor the LORD thy God hath destroyed them from among you Josh. 22. 1â—… 4 But ye that did cleave unto the LORD your God are alive every one of you this day 5 Behold I have taught you statutes and judgments even as the LORD my God commanded me that ye should do so in the land whither ye go to possess it 6 Keep therefore and do them for this is * Job 28. 2â—… Psal. 111. 10. Prov. 1. 7. your wisdom and your understanding in the sight of the nations d For though the generality of Heathen people in the later and degenerate ages of the world did through inveterate prejudices and for their own lusts and interests condemn the Laws of the Hebrews as foolish and absurd yet it is most certain that divers of the wisest heathens did highly approve of them so far that they made use of divers of them and translated them into their own Laws and Constitutions and Moses the giver of these Laws hath been mentioned with great honour for his â—…dom and learning by many of them And particularly the old Heathen Oracle expresly said that the Chaldeans or Hebrews who worshipped the uncreated God were the onely wise men which shall hear all these statutes and say surely this great nation is a wise and understanding people 7 For * 2 Sam. 7. 23. what nation is there so great who hath †Heb. a God Sâ—… Gr. God * Psal. 46. 1. and 145. 18. and 148. 14. â—…a 55. 6. so nigh unto them e By glorious miracles by the pledges of his special presence by the operations of his grace and particularly as it here follows by his readiness to hear our prayers and to give us those succours which we call upon him for as the LORD our God is in all things that we call upon him for 8 And what nation is there so great that hath statutes and judgements so righteous f Whereby he implies that the true greatness of a nation doth not consist in pomp or power or largeness of empire as commonly men think but in the righteousness of its Laws as all this law which I set before you this day 9 Onely take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but * Gen. 18. 19. chap. 6. 7. and 11. 19. 〈◊〉 â—…8 5 6. teach them thy sons and thy sons sons 10 Specially * Exod. 19. 9 1â—… and 20. 18. Heb. 12. 18. the day that thou stoodst before the LORD thy God in Horeb g Some of them stood there in their own persons though then they were but young the rest stood their in the loins of their Parents in whom they may well be
said to stand there because they are said to have entred into covenant with God because their Parents did so in their nâ—…me and for their use when the LORD said unto me Gather me the people together and I will make them hear my words that they may learn to fear me all the dayes that they shall live upon the earth and that they may teach their children 11 And ye came near and stood under the mountain and the * Exod. 19. 18. mountain burnt with fire unto the †Heb. heart midst of heaven h Flaming up into the air which is oft called Heaven and the midst or the heart of it is not onely that which is strictly and properly the middle part but that which is within it though but a little way in which sense places or persons or things are said to be in the heart of the Sea Exod. 15. 8. Prov. 23. 34. Ezek. 28. 2. and Christ in the heart of the Earth Matth. 12. 40. with darkness clouds and thick darkness 12 And the LORD spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude i i. e. No resemblance or representation of God whereby either his essence or properties or actions were represented such as were usual among the heathens †Heb. save a 〈◊〉 onely ye heard a voice 13 And he declared unto you his covenant which he commanded you to perform even * Exod. 34. 28. ten commandments and * Exod. 24. 12. he wrote them upon two tables of stone 14 And * Exod. 21. 1. the LORD commanded me at that time to teach you statutes and judgments k i. e. The ceremonial and judicial Laws which are here distinguished from the moral or the Ten Commandements ver 13. that ye might do them in the land whither ye go over to possess it 15 Take ye therefore good heed unto your selves l By which caution he insinuates mans great proneness to the worship of images God who in other places and times did appear in a similitude in the fashion of a man now in this most solemn appearance when he comes to give eternal Laws for the regulation and direction of the Israelites in the worship of God and in their duty to men he purposely avoids all such representations to shew that he abhors all Worship of images or of himself by images of what kind soever as it here follows ver 16 17 18 19 because he is the invisible God and cannot be represented by any visible image See Isa. 40. 18. Act. 17. â—…9 for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb m out of the midst of the fire 16 Lest ye corrupt your selves n i. e. Corrupt your minds with mean and carnal thoughts of God Or corrupt your ways or courses by worshipping God in a corrupt manner or by falling into Idolatry and * Exod 24. 5. make you a graven image o To wit for worship or for the representation of God as it is explained ver 19. for otherwise it was not simply unlawful to draw the picture or make a figure of a man or a beast the similitude of any figure the likeness of male or female 17 The likeness of any beast p Whereby the Heathen nations did represent and worship God some by an Ox some by a Goat or an Hen or a Serpent or a Fish c. that is on the earth the likeness of any winged fowl that flieth in the air 18 The likeness * Rom. 1. 23 of any thing that creepeth on the ground the likeness of any fish that is in the waters beneath the earth 19 And lest thou * Chap. 17. 3. Joâ—… 31. 27. lift up thine eyes unto heaven and when thou seest the sun and the moon and the stars even * Gen. 2. 1. all the host of heaven shouldest be driven to worship them q i. e. Strongly enclined and in a manner constrained partly by the glory of these heavenly bodies which may seem to be made for higher purposes than to inlighten this lump of earth partly from that natural propension which is in men to Idolatry Or shouldest be driven or thrust to wit out of the way of the Lord as it is more fully expressed Deut. 13. 5. or be seduced or led aside as silly sheep easily are and worship them Or shouldest be cast down or throw down thy self and worship them i. e. Worship them by falling down before them and serve them which the LORD thy God hath ‖ Or 〈◊〉 divided unto all nations r Which are not Gods but Creatures made not for the worship but for the use of men yea of the meanest and most barbarous people under Heaven and therefore cannot without great absurdity be worshipped especially by you who are so much advanced above other Nations in Wisdome and Knowledge and in this that you are my peculiar people under the whole heaven 20 But the LORD hath taken you and * 1 King 8. 51. Jer. 11. 4. brought you forth out of the iron furnace s i. e. The furnace wherein Iron and other Metals are melted to which Egypt is fitly compared not only for the Torment and Misery which they there indured but also because they were throughly tried and purged thereby as Metals are by the fire even out of Egypt to be unto him a people of inheritance t His peculiar possession from generation to generation See Exod. 19. 5. Deut. 7. 6. Tit. 2. 14. And therefore for you to forsake God and worship Idols will be not only wickedness and madness but most abominable ingratitude as ye are this day 21 Furthermore * Num 20. 1â—… the LORD was angry with me for your sakes and sware that I should not go over Jordan and that I should not go in unto that good land which the LORD thy God giveth thee t God hath granted you the favour which he denyed to me which greatly increaseth your obligation to God for an inheritance 22 But I must die in this land I must not go over Jordan but ye shall go over and possess that good land 23 Take heed unto your selves lest ye forget the covenant of the LORD your God which he made with you and make you a graven image or the likeness of any thing * Exod. 20. 4 5. which the LORD thy God hath forbidden thee u Or commanded thee to wit not to do which is easily understood by comparing this place with Exod. 20. 4 5. and with Gen. 3. 11. where this phrase is fully expressed See more on Levit. 4. 2. Deut. 3. 37. 24 For the * Chap. 9. â—… Isa. 33. 14. Heb. 12. 2â—… LORD thy God is a consuming fire x A just and terrible God who notwithstanding his special relation to thee will severely punish and destroy
Either greater or smaller sacrifices all being comprehended under the two most eminent kinds See on Levit. 22. 20 21. wherein is blemish or any evil-favouredness for that is an abomination b i. e. Abhominable as Deut. 18. 12. unto the LORD thy God 2 * chap. 13. â—… If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman c The weakness and tenderness of that Sex shall not excuse her sin nor prevent her punishment that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant d i. e. In Idolatry as it is explained v. 3. which is called a transgressing of Gods Covenant made with Israel partly because it is a breach of their faith given to God and of that Law which they covenanted to keep and principally because it is a dissolution of their matrimonial Covenant with God a renouncing of God and his worship and service and a chusing other Gods 3 And hath gone and served other gods and worshipped them either the * chap. 4. 1â—… sun or the moon or any of the host of heaven e Those glorious creatures which are to be admired as the wonderful works of God but not to be set up in Gods stead nor worshipped as Gods see Iob 31. 26. By condemning the most specious and reasonable of all Idolatries he intimates how absurd a thing it is to worship stocks and stones the works of mens hands which I have not commanded f i. e. I have forbidden to wit Exod. 20. Such negative expressions are oft emphatical and imply the contrary as Prov. 10. 2. and 17. 21. and 24. 23. 4 And it be told thee g By any person thou shalt not sleight so much as a rumour or flying report of so gross a crime and thou hast heard of it and enquired diligently ‖ By sending messengers examining witnesses c. and behold it be true and the thing certain that such abomination is wrought in Israel 5 Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and * Lev. 2â—… â—… shalt stone them with stones till they die 6 * Num. 35. 30. Chap. 19. 15. Matth. 18. 16. Joh. 8. 17. â—… Cor. 13. 1. 1 Tim. 5. 19. Heb. 10. 28. At the mouth h i. e. Upon the Testimony delivered upon oath before the Magistrates of two witnesses or three witnesses i To wit credible and competent witnesses The Jews rejected the Testimonies of Mad-men Children Women Servants familiar Friends or Enemies persons of dissolute lives and evil fame shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7 * Chap. 13. 9. The hand of the witnesses shall be first upon him k Either laid upon his head to design the person or stretched out to throw the first stone at him God thus ordered it partly for the caution of witnesses that if they had through malice or wrath accused him falsely they might now be afraid to imbrue their hands in innocent blood partly for the security and satisfaction of the people in the execution of this punishment to put him to death and afterward the hand of all the people l Who being all highly and particularly obliged to God are bound to express their zeal for his honour and service and their detestation of all persons and things so highly dishonourable and abominable to him so thou * Chap. 13. 5. shalt put the evil away from among you 8 * Jer. 32. 27. 2 Chro. 19. 10. †Heb. If a matter be bidden from thee chap. 30. 11. 2 Sam. 13. 2. If there arise a matter too hard for thee m He speaks to the inferiour Magistrates who were erected in several Cities as appears by the opposition of these to them at Ierusalem If faith he that thou hast not skill or confidence to determine so weighty and difficult a cause in judgment between blood and blood n i. e. In capital causes in matter of bloodshed whether it be wilful or casual murder whether punishable or pardonable by those laws Exod. 21. 13 20 22 28. and 22. 2. Numb 35. 11 16 19. Deut. 19. 4 10. between plea and plea o In civil causes or suits between plaintifs and defendants about words or Estates and between stroke and stroke p i. e. Either 1. In Ceremonial causes between plague and plague between the true leprosie which is oft times called the plague and the seeming and counterfeit leprosie which was oft times hard to determine And under this as the most eminent of the kind may seem to be contained all ceremonial uncleannesses But this seems not probable 1. Because the final determination of the matter of leprosie is manifestly left to any particular Priest Levit. 13. and 14. 2. because the person suspected of leprosie was not to be brought to Ierusalem to be tryed there but was to be shut up in his own city and house Levit. 13. 4 5. and the Judges at Ierusalem neither could nor would determine his case without once seeing the person 3. Because the case of leprosy was not hard or difficult as those causes are said to be but plain and evident and so particularly and punctually described that the Priest needed onely eyes to decide it Or rather 2. In Criminal Causes concerning blows or wounds inflicted by one man upon another and to be requited to him by the sentence of the Magistrate according to that law Exod. 21. 23 24 25. wherein there might be many cases of great difficulty and doubt about which see the Annotations there being matters of controversie q i. e. Such things or matters of blood and pleas and strokes being doubtful and the Magistrates divided in their opinions about it for if it was a clear cause this was not to be done Some make this an additional clause to comprehend these and all other things thus as if he had said and in general any words or matters of strifes or contentions within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall chuse r To wit to set up his Worship and Tabernacle or Temple there because there was the abode both of their Sanhedrim or chief Councel which was constituted of Priests and civil Magistrates who were most able to determine all controversies and of the High-Priests who were to consult God by Urim Numb 27. 21. in great matters which could not be decided otherwise 9 And thou shalt come unto the priests the Levites s i. e. Unto the great councel which it is here denominated from because it consisted chiefly of the Priests and Levites as being the best Expositors of the Laws of God by which all those Controversies
thine enemies then keep thee from every wicked thing o Then especially take heed because that is a time and state of confusion and licentiousness when as one said the Laws of God and Man cannot be heard for the noise of arms and because the success of thy arms and enterprizes depends upon Gods blessing which wicked men have no reason to expect and because thou dost then carry thy life in thy hand and therefore hast need to be well prepared for Death and Judgment 10 If there be among you any man that is not clean by reason of uncleanness that chanceth him by night p Of which see Levit. 25. 4 16 17. or by uncleanness of any like kind one kind being here as oft put for all then shall he go abroad out of the camp q Qu. Why doth this uncleanness oblige a man to go out of the Camp when it did not oblige him to such a removal Levit. 15 Aâ—… 1. It is not unreasonable if they were obliged to greater strictness and purity when they were undertaking so difficult and dangerous a work 2. There is a manifest reason of the difference because in their houses they had private Chambers where they could in such cases keep themselves from converse with others whereas in the Camp their conveniencies were so small and their occasions of action so many that it was very hard for his fellow-Souldiers that continued with him in the same Tent or part of the Camp to avoid the touching of him which yet was infectious Levit. 15. 7 22. he shall not come within the camp 11 But it shall be when evening †Heb. turneth â—…ward cometh on he shall wash himself with water and when the sun is down he shall come into the camp again 12 Thou shalt have a place also without the camp whither thou shalt go forth abroad q To wit to ease thy self as it follows v. 13. 13 And thou shalt have a paddle r The nature of which may be known from the use which here follows upon thy weapon and it shall be when thou †Heb. fittest 〈◊〉 wilt ease thy self abroad thou shalt dig therewith and shalt turn back and cover that which cometh from thee s Partly to prevent the annoyance of our selves or others partly to preserve and exercise Modesty and Natural honesty and principally that by such outward rites they might be inured to the greater reverence of the Divine Majesty and the greater caution to avoid all real and moral uncleanness especially now when it was most necessary so to do 14 For the LORD thy God walketh in the midst of thy camp t Either because the Ark was commonly present with them or at least some of the Holy Instruments which were pledges of Gods presence or because God had promised to go forth with them when they ingaged in a just and necessary war to deliver thee and to give up thine enemies before thee therefore shall thy camp be holy that he see no †Heb. nakedâ—…s of anything unclean thing in thee and turn away from thee 15 * Sam. 30 15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee u This is not to be understood universally as if all servants that flee from their masters though without any sufficient cause or colour of justice might be detained from them by any person to whom they fled for refuge for this is apparently contrary to all the Laws of Religion and Justice and Charity and would open a door to infinite disorders and mischiefs but it is to be understood 1. Of the Servants of Strangers because it follows v. 16. he shall dwell with thee even among you which shews that he had dwelt with and belonged to another people 2. Of such as belonged to the Canaanites or other neighbouring Nations because if he had lived in remote Countries it is not probable that he would flee so far to avoid his Master or that his Master would follow him so far to recover him And for the Canaanites this sentence was most just because both they and theirs were all forfeited to God and to Israel and whatsoever they enjoyed was by special indulgence And for the other Neighbours it may seem just also partly because some of them were within the larger limits of the land belonging to Israel by Gods grant or deed of gift Gen. 15. 18. Ios. 1. 4. partly because by their hostile carriages they had given Israel a right to much more of theirs than a few Servants that might possibly run away from their Masters and especially because both Masters and Servants of these and other Nations are unquestionably at the dispose of the Lord their Maker and Soveraign Ruler 3. Of such as upon enquiry appear to have been unjustly oppressed by their Masters as is implyed by that phrase of his making an escape which supposeth a deliverance from danger or vexation Now it is not strange nor unjust if the great God who hates all Tyranny and stiles himself the refuge of the Oppressed doth interpose his authority and help to rescue such persons from their cruel Masters who otherwise would be too strong for them 4. Of such as came to them out of a desire to embrace the true Religion which possibly his Master perceiving indeavoured by force to restrain him from as it may be probably thought from his chusing and liking to live among the Israelites expressed v. 16. Now if this great and supreme Master to whom all other Masters are but Servants and they and theirs are absolutely in his power shall receive and protect one that gives up himself to his service against the will of the under-Master who in this case rebels against his Soveraign Lord what shadow is there of injustice in the case 16 He shall dwell with you even among you in that place which he shall choose in one of thy gates where it †Heb. is good for him liketh him best thou shalt not oppress him e Taking advantage from his low and afflicted condition to be unreasonable or injurious to him 17 There shall be no ‖ or Sodomitess whore f No common prostitute such as were tolerated and encouraged by the Gentiles and used even in their Religious worship of the daughters of Israel g Not that such practises were allowed to the strangers among them as is evident from many Scriptures and reasons but that it was in a peculiar manner and upon special reasons forbidden to them as being much more odious in them than in strangers Though the words may be rendred among the Daughters and so in the following clause among the sons for the Hebrew Mem is sometimes used in that sence as Numb 32. 22. Psal. 31. 12. and so it notes that none of that sort should be permitted among them whether Jews or Strangers nor a Sodomite h Or buggerer who defileth
for I know their imagination which they †Heb. do go about even now c Either their inward inclinations to Idolatry which they do not check as they ought but rather entertain with delight and some of them do not onely cherish it in their hearts but as far as they can and dare secretly practise it as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein when they are settled in their land which were clearly known to God though it may be not fully evident to themselves before I have brought them into the land which I sware 22 Moses therefore wrote this song the same day and taught it the children of Israel 23 And he gave Joshua the son of Nun a charge and said * Josh. 1. 6. Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan and I will be with thee 24 And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25 That Moses commanded the Levites e i. e. The Priests ver 9. who also were Levites which bare the ark of the covenant of the LORD saying 26 Take this book of the law and put it in the side f i. e. In the outside in a little chest fixed to it for nothing but the Tables of stone were contained in the Ark 1 King 8. 9. Here it was kept for greater security and reverence of the ark of the covenant of the LORD your God that it may be there for a witness against thee g i. e. Against thy people to whom he here turns his speech that they might be more affected with it 27 For I know thy rebellion and thy stiff-neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28 Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29 For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the later dayes because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended CHAP. XXXII 1 GIve * chap. 4. 36. 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. 6. 19. ear O ye heavens a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them and I will speak and hear O earth a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them the words of my mouth 2 * Isa. 55. 10 11. 1 Cor. 3. 6 7 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing the same effect I may justly expect and hope that my discourse wil have upon your hearts i. e. to make them soft and pliable and fruitful Or this may be a prayer Let my doctrine drop c. O that it might do so that my discourse might not be lost upon you but be profitable to you the future tense of the indicative mood being put for the imperative mood as is usual my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grass 3 Because I will publish the Name of the LORD c i. e. His glorious excellencies and righteous and worthy actions by which he hath made himself known as a man is known by his name and by which it will appear both that there is no blame to be laid upon him whatsoever befals you and that it is gross madness to forsake such a God for dumb Idols and meer vanities ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God so do you also own and acknowledge it as you have reason to do or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence reverence and godly fear which the presence of so great and glorious a Majesty calls for 4 He is the rock e Or a rock as for the stability and everlastingness of his nature and invincibleness of his power so also for his fixedness and immutability in his counsels and promises and wayes so that if there shall be a sad change in your affairs from an high and prosperous to a calamitous and deplorable condition as there will be remember this proceeds from your selves and from the change of your ways and carriages towards God and not from God in whom there is no variableness nor shadow of change Iam. 1. 17. his work is perfect f All his works and actions are unblameable as being perfectly wise and righteous as it follows for all his wayes are judgment g All his administrations in the world and particularly all his dealings with you are managed with judgment and justice a God of truth h Constant to his promises you cannot accuse him of any levity or unfaithfulness towards you to this day and without iniquity just and right is he 5 †Heb. he hath corrupted to himself They i i. e. The Israelites as the following words manifest have corrupted themselves k This phrase sometimes in Scripture notes sin and sometimes destruction And so the sense may be either 1. Their wickedness is not from God but from themselves and their own choice they have wilfully and industriously depraved themselves and sold themselves to sin Or rather 2. Their destruction is not from God who is just and true c. as was now said but wholly and solely from themselves and from their own wickedness as it here follows ‖ Or that they are not his children that is their blot their spot is not the spot of his children l i. e. Their blemishes or sins are not committed through ignorance or frailty or surprizal as good men sometimes sin but they
of Judah and he said Hear LORD the voice of Judah y i. e. God will hear his prayer for the accomplishment of those great things promised to that Tribe Gen. 49. 8 9 10 11. This implies the delayes and difficulties Iudah would meet with herein which would drive him to his prayers and that those prayers should be crowned with success and bring him unto his people z Either 1. When he shall go forth to Battel against Gods and his Enemies and shall fall fiercely upon them as was foretold Gen. 49. 8 9. bring him back with honour and victory and safety to his people i. e. either to the rest of his Tribe who were left at home when their brethren went to Battel or to his brethren the other Tribes of Israel Or 2. When that Tribe shall go into captivity let them not be always kept in captivity as the ten Tribes are like to be but do thou bring him again to his people Or 3. As thou hast promised the gathering of the people to him even to the Shiloh who was to come out of his loyns Gen. 49. 10. so do thou bring him i. e. the Messias who may be understood out of that parallel prophesie and who may be here called Iudah because he was come from him as he is for that reason called David in divers places to his people i. e. to that people which thou hast given to him Or 4. Bring him in to wit as Prince and Governour as thou hast promised Gen. 49. to his people i. e. to thy people of Israel now to be reckoned as his people because of their subjection to him Or rather 5. Bring him in to his people to that people which thou hast promised and given to him i. e. to that portion of Land which thou hast allotted to him settle him in his possession the people or inhabitants being here put for the Land inhabited by them as the Israelites are told they should possess the Nations or people of Canaan Deut. 11. 23. and 12. 2. i. e. their Land as it is explained Deut. 17. 14. and 30. 18. for the people they were not to possess but to dispossess and to root out let his hands be sufficient for him a This Tribe shall be so numerous and potent and valiant that it shall suffice to defend it self without any aid either from forreign Nations or from other Tribes as appeared when this Tribe alone was able to grapple with nine or ten of the other Tribes and be thou an help to him from his enemies b Thou wilt preserve this Tribe in a special manner so as his enemies shall not be able to ruine it as they will do other Tribes and that for the sake of the Messias who shall spring out of it 8 And of Levi he said * Exod. 28. 30. Let thy Thummim and thy Urim be with thy holy one c The Thummim and the Urim which are thine O Lord by special institution and consecration by which he understands the Ephod in which they were put Exod. 28. 30. by a synecdoche and the High-Priesthood to which they were appropriated by a Metonymie and withal the gifts and graces signified by the Urim and Thummim and necessary for the discharge of that high-office shall be with thy holy one i. e. with that Levite that Priest which thou hast consecrated to thy self and which is holy in a more peculiar manner than all the people were i. e. The Priesthood shall be confined to and continued in Aarons Family * Num. 20. 13. whom thou didst prove d This seems added by way of anticipation Although thou didst try him and rebuke him and shut him out of Canaan for his miscarriage about fetching water out of the rock yet thou didst not therefore take away the Priesthood from him at Massah e Not at that Massah mentioned Exod. 17. which is also called Meribah where neither Moses nor Aaron are reproved nor is Aaron so much as named but at that other Meribah Numb 20. where this is expressed which as it is called by one of the names of that place Exod. 17. to wit Meribah Numb 20. so it may be here called by its other name Massah and well may the same names be given to those two places because the occasion of them was in a great measure one and the same Though this place may be otherwise rendred whom thou didst try in trying or with tryal i. e. whom thou didst exactly and thoroughly try such repetitions being very frequent and elegant in the Hebrew language And it may be observed that in the Hebrew text here are two several prepositions though the English translation render them both by at here beth in or with and in the next branch al at or near or concerning the waters of Meribah which may seem to intimate that the former is not the name of the place as the latter is why else should they not have been expressed by the same preposition and with whom thou didst strive f Or contend i. e. whom thou didst reprove and chastise as that phrase signifies Isa. 49. 25. Ier. 2. 9. at the waters of Meribah 9 Who said unto his father and to his mother I have not seen him g i. e. I have no respect unto them for so knowledge is oft used as Iob 9. 21. Prov. 12. 10 11. 1 Thess. 5. 12. The sense is who followed God and his command fully and executed the judgment enjoyned by God without any respect of persons Exod. 32. 26 27. This seems better than to refer it either to their not mourning for their next kindred for that was allowed to all but the High-Priest in case of the Death of Father or Mother and that was onely a ceremonial rite and no matter of great commendation or to their impartiality in executing the judgments committed to them Deuteronomy 17. 9. of which they had as yet given no considerable proof neither did he acknowledge his brethren nor knew his own children * Mal. 2. 5. for they have observed thy word and kept thy covenant h i. e. When the rest broke their covenant with God by that soul sin of Idolatry with the calf that Tribe kept themselves more pure from that infection and adhered to God and his Worship and Service as appears from Exod. 32. 26 28. Compare Mal. 2. 6 7. 10 ‖ Or let ixâ—… teach c. They i i. e. The Priests and Levites shall teach Jacob thy judgements and Israel thy law ‖ Or let 〈◊〉 put 〈◊〉 they shall put incense †Heb. aâ—… 〈◊〉 nose before thee k i. e. Upon thine Altar of incense which stood before the Ark the place of Gods special presence and whole burnt-sacrifice upon thine altar 11 Bless LORD his substance l i. e. His outward estate as Deut. 8. 18. because he hath no inheritance of his own and therefore wholly depends upon thy
out of all Nations for his own peculiar turneth their †backs before their Enemies â—… Heb. necks 9 For the Canaanite and all the inhabitants of the land shall hear of it and shall environ us round and cut off our name from the earth and what wilt thou do unto thy great Name y Which will upon this occasion be Blasphemed and charged with inconstancy unkindness and unfaithfulness to thine own people and with inability to resist them or to do thy people that good thou didst intend them Compare Exod. 32. 12. Numb 14. 13. Deut. 33. 27. Ioel 2. 17. 10 ¶ And the Lord said unto Joshua Get thee up wherefore †Heb. fallest liest thou thus upon thy face z This business is not to be done by unactive Supplication but by vigorous endeavours for reformation 11 Israel a Some or one of them as before on v. 1. hath sinned and they have also transgressed my covenant b i. e. Broken the conditions of my Covenant which I have commanded them and they have promised to perform viz. Obedience to all my Commands Exod. 19. 8. and 24. 7. whereof this was one not to meddle with the accursed thing which I commanded them for they have even taken of the accursed thing c Which I charged them not to meddle with and have also stollen d i. e. Taken my portion which I had reserved Ios. 6. 19. and dissembled e Covered the fact with deep dissimulation and a real if not verbal profession of their Innocency Possibly Achan might be suspected and being accused had denied it or was resolved to deny it also and they have put it even amongst their own stuff f Converted it to their own use and added obstinacy and resolvedness to the crime thus he loads this Sin with divers aggravations 12 Therefore the children of Israel could not stand before their enemies but turned their backs before their enemies because they were accursed g As I warned and threatned them Ios. 6. 18. they have put themselves out of my Protection and Blessing and therefore are liable to the same destruction which belongs to this accursed People neither will I be with you any more except ye destroy the accursed person from among you 13 Up sanctifie the people and say Sanctifie your selves h Purify your selves from that desilement which you have all in some sort contracted by this accursed fact and prepare your selves to appear before the Lord as it is most probable they were required to do as imploring and expecting the Sentence of God for the Discovery and Punishment of the Sin and that the guilty person might hereby be awakened and terrified and brought to a free and seasonable confession of his fault And it is a marvellous thing that Achan did not on this occasion acknowledg his Crime but this is to be imputed partly to the heart-hardening power of Sin which makes men grow worse and worse partly to his Pride being loath to take to himself the shame of such a mischievous and infamous action partly to his self-flattering and vain conceit whereby he might think many others were guilty as well as he and some of them might be taken and he escape and partly to the just Judgment of God whereby he blinds and hardens Sinners to their own ruine See a like instance Mat. 26. 21 22 25. against to morrow for thus saith the LORD God of Israel There is an accursed thing in the midst of thee O Israel thou canst not stand beforeth me enemies until ye take away the accursed thing from among you 14 In the morning therefore ye shall be brought according to your tribes and it shall be that the tribe which the LORD taketh i Which shall be discovered or declared Guilty by the Lot which is disposed by the Lord Prov. 16. 33. and which was to be cast in the Lords Presence before the Ark. Of such use of Lots see 1 Sam. 14. 41 42. Ion. 1. 7. Act. 1. 26. shall come according to the families thereof and the family which the LORD shall take shall come by housholds and the housholds which the LORD shall take shall come man by man 15 And it shall be that he that is taken with the accursed thing shall be burnt with fire k As persons and things accursed were to be See Numb 15. 30 35. Deut. 13. 16. he and all that he hath l His Children and Goods as is noted v. 24. according to the Law Deut. 13. 16. because he hath transgressed the covenant of the LORD and because he hath wrought ‡ Or 〈◊〉 ness †folly m So Sin is oft called in Scripture as Gen. 34. 7. Iudg. 20. 6. c. in opposition to the idle opinion of sinners who commonly esteem it to be their wisdom and interest in Israel n i. e. Among the Church and people of God who had such excellent Laws to direct them and such an All-sufficient and gracious God to provide for them without any such indirect and unworthy practises 16 ¶ So Joshua rose up early in the morning and brought Israel by their tribes and the tribe of Judah was taken 17 And he brought the family o Either 1. the Tribe or people as the word Family sometimes signifies as Iudg. 13. 2. Zech. 12. 13. Amos 3. 1. Act. 3. 25. compared with Revel 1. 7. Or 2. the Families as v. 14. the singular Number for the plural the chief of each of their five Families Numb 26. 20 21. of Judah and he took the family of the Zarhites and he brought the family of the Zarhites man by man p Not every individual person as is evident from v. 18. but every Head of the several Houses or lesser Families of that greater Family of the Zarhites of which see 1 Chron. 2. 6. and Zabdi was taken 18 And he q Either Ioshua or Zabdi by Ioshua's appointment brought his houshold man by man and Achan the son of Carmi the son of Zabdi the son of Zerah of the tribe of Judah was taken 19 And Joshua said unto Achan My son r So he calls him to shew that this severe Inquisition and Sentence did not proceed from any hatred to his person which he loved as a Father doth his Son and as a Prince ought to do each of his Subjects give I pray thee glory to the LORD God of Israel s As thou hast highly dishonoured him now take the shame and blame to thy self and ascribe unto God the Glory of his Omniscience in knowing thy sin of his Justice in punishing it in thee and others for thy sake of his Omnipotency which was obstructed by thee and of his Kindness and Faithfulness to his people which was eclipsed by thy Wickedness all which will now be evident by thy sin confessed and punished and †make confession unto him and tell me now what ‡ Or 〈◊〉 praise
before the congregation CHAP. XXI THen a When the whole Land was distributed unto the several Tribes but not actually possessed by them which was the proper season for them to put in their claim came near the heads of the fathers of the Levites b The Fathers of the Levites were Kohath Gershom and Merari and the heads of these were the chief persons now alive of these several Families unto Eleazar the priest and unto Joshua the son of Nun and unto the heads of the fathers of the tribes of the children of Israel 2 And they spake unto them * Chap. 〈◊〉 at Shiloh in the land of Canaan saying ‡ Numb 〈◊〉 The LORD commanded by the hand of Moses to give us cities to dwell in with the suburbs thereof for our cattel 3 And the children of Israel gave unto the Levites c It seems most probable that they gave to the Levites promiscuously such Cities as God commanded and that the Lot appropriated them to their several Houses or Families out of their inheritance d i. e. Out of their several Possessions partly that the burden and loss might be equally divided and principally that the Levites being dispersed among the several Tribes according to Iacobs Prediction Gen. 49. 7. might more easily and frequently and effectually Teach the Israelites Gods Law and Iudgments which they were engaged to do Deut. 33. 10. and that the People might upon all occasions resort to them and require the meaning of the Law at their mouths Mal. 2. 7. at the commandment of the LORD these cities and their suburbs e Not only the use but the absolute Dominion of them as is manifest both from v. 11 12. where a distinction is made between the City and Suburbs of Hebrâ—… and the Fields and Villages thereof and the former are given to the Levites the latter to Caleb and from the return of these Cities in the Iubilee unto the Levites as to their proper owners Levit. 25. 33 34. 4 And the lot came out for the families of the Kohathites and the children of Aaron the priest which were of the Levites had * See Châ—… 33. by lot out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin f Which three Tribes were nearest to the Temple where their business lay thirteen cities g For though the Priests were now few enough for one City yet respect was to be had to their succeeding numbers this division being made for all future Generations And seeing the Levites might sell their Houses until the Iubilee Levit. 25. 33. much more might they Let them and therefore it is probable their Cities were not very long uninhabited many being inclined to dwell with them by vertue of relations contracted with them or dependance upon or expectation from them or oâ—… of respect to the Service of God and the good of their Souls 5 And the rest of the children of Kohath h Who were not of Aarons Family or Priests but Levites onely had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the half tribe of Manasseh i Which Tribes are nearest to the three former and so the Kohathites are placed next to their Brethren the Aaronites ten cities k Fewer than they gave out of the three former Tribes because their inheritance was no less than the former See Numb 35. 8. 6 And the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the half tribe of Manasseh in Bashan thirteen cities 7 The children of Merari by their families had out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun twelve cities 8 And the children of Israel gave by lot unto the Levites these cities with their suburbs k Of which see on Numb 35. 2. as the LORD commanded by the hand of Moses 9 ¶ And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon l These are mentioned together because the Cities of Siâ—… lay within Iudah's Portion these cities which are here ‡ 〈◊〉 mentioned 〈◊〉 name 10 Which the children of Aaron being of the families m i. e. Of the family the Plural Number for the Singular which is not unusual of the Kohathites who were of the children of Levi had for theirs was the First lot 11 And they gave them ‖ Or Kiriathâ—… 〈◊〉 â—…3 2. the city of Arbah the father of Anak which city is Hebron in the hill â—…ntrey of Judah with the suburbs thereof round about it 12 But ‡ Chap. 14. 14. 1 〈◊〉 6. 56. the fields n i. e. All beyond the 2000 Cubits expressed Numb 35. 5. This is here mentioned not as his peculiar case but as one â—…ment Instance to shew that it was so in all the rest of the Cities here named that the Fields and Villages thereof still belonged to the several tribes from whom the Cities and their Suburbs were taken and to make the rest of the Israelites more contentedly and chearfully resign so great a part of their Possessions to the Levites because even Caleb did so though his Possession had been long before promised and now actually given to him by Gods special command as a mark of honour and compensation for his long and faithful Service of the city and the villages thereof gave they to Caleb the son of Jephunneh for his possession 13 ¶ Thus they * 1 Chro. 6. 57. gave to the children of Aaron the priest Hebron with her suburbs to be a city of refuge for the slayer and Libnah with her suburbs 14 ¶ And Jattir with her suburbs and Eshtemoa with her suburbs 15 And * 1 Chr. 6. 58. 〈◊〉 Holon o Called Hilen 1 Chron. 6 58. as Iuttah here is called Ashâ—… 1 Chron. 6. 59. and Kibzaim called Iokmeam 1 Chron. 6. 6â—… and so some others the names of the places being changed by length of time and upon special occasions as was frequent among the Jews Though their Doctors add that some of these places here mentioned being now in the Canaâ—…tes Possession and not speedily recovered from them there were others put in their stead with her suburbs and Debir with her suburbs 16 And * 1 Chro. 6. 59 â—…shan Ain with her suburbs and Juttah with her suburbs and Bethshemesh with her suburbs nine cities out of those two tribes â—…â—…in here and Gibeon v. 17. and some others here named are not named 1 Chron. 6. either because they were destroyed in some of those Hostile Invasions and Wars wherewith their Land was grievously harassed and wasted before that time or they appear there under other Names as was said 17 And out of
that whatsoever good was in or had been done by their Progenitors was wholly from Gods free Grace and not for their own merit or righteousness as the Iews were very apt to conceit served other gods 3 And I took g I apprehended him by my grace and snatched him out of that Idolatrous and Wicked place and took him into Acquaintance and Covenant with my self which was the highest Honour and Happiness he was capable of your father Abraham from the other side of the floud and led him throughout all the land of Canaan h i. e. I brought him after his Fathers Death into Canaan Gen. 12. 1. and I conducted and preserved him in safety in all his Travels through the several parts of Canaan and multiplyed his seed i i. e. Gave him a numerous Posterity not only by Hagar and Keturah but even by Sarah and by Isaac as it follows and * Gen. 21. 2. gave him Isaac k By my special Power and Grace to be the Heir of my Covenant and all my Promises and the Seed in or by which all Nations were to be Blessed Gen. 12. 1. and 21. 2. 4 And I gave unto Isaac * Gen. 25. 24 26. Jacob and Esau and I gave unto * Gen. 36. 8. Esau mount Seir to possess it l That he might leave Canaan intire to his Brother Iacob and his Posterity Gen. 36. 7 8 * Gen. 46. 1 6. but Jacob and his children went down into Egypt m Where they long lived in grievous Bondage which God having delivered us from I shall now pass it over 5 * Exod. 3. 10. I sent Moses also and Aaron and I plagued Egypt according to that which I did n i. e. In such manner and with such Plagues as I inflicted and are recorded amongst them and afterward I brought you out 6 And I * Exod. 12. 37. brought your fathers out of Egypt and ye came unto the sea and the Egyptians pursued after your fathers with charets and horsemen unto * Exod. 14. 9. the Red-sea 7 And when they cryed unto the LORD he put darkness between you and the Egyptians and brought the sea upon them and covered them and your eyes have seen what I have done in Egypt o He speaketh this to the Elders v. 1. who were so not only by Power and Dignity but many of them by Age and there being now not sixty years past since those Egyptian Plagues it is very probable that a considerable number of those here present had seen those things in Egypt and being not twenty years old were exempted from that dreadful Sentence of Destruction passed upon all who were then of more years standing Numb 14. and ye dwelt in the wilderness a long season 8 And I brought you into the land of the Amorite which dwelt on the other side Jordan * Numb 21. 34. Deut. 2. 32. and they fought with you and I gave them into your hand that ye might possess their land and I destroyed them from before you 9 Then Balak the son of Zippor king of Moab arose and warred against Israel p Qu. How is this true when Balak did never fight against Israel Iudg. 11. 25 Ans. One Prince may commence a War against another though he never come to a Battel nor strike one stroke So Balak warred though not by open force yet by Crafty Counsel and Warlike Stratagems by Magical Arts by Wicked Devices by making bate betwixt them and God their Confederate or by Warlike preparations in case Balaam's Charms had succeeded as may be gathered from Numb 22. 11. or at least by design or intention things being oft said to be done both in Scripture and other Authors which were only designed or intended as here v. 11. Gen. 37. 21. Ezek. 24. 13. Mat. 5. 28. Ioh. 10. 32 33. And the old Lawyers note That he is rightly called a Thief or an Adulterer c. who wanted nothing but occasion to be so and * Numb 22. 5. Deut. 23. 4. sent and called Balaam the son of Beor to curse you 10 But I would not hearken unto Balaam q Who hereby appears to have desired of God leave to Curse Israel and therefore it is not strange that God who permitted him simply to go was highly angry with him for going with so wicked an intent Numb 22. 20 22 32. therefore he blessed you still so I delivered you out of his hand r i. e. From Balaks malicious Design against you 11 And * Chap. 3. 14. ye went over Jordan and came unto Jericho and * Chap. 6. 1. and 10. 1. and 11. 1. the men of Jericho sought against you s Made opposition against you by shutting their Gates by endeavouring to cut off your Spies c. they Warred against you if not by an Offensive yet by a Defensive War the Amorite and the Perizzite and the Canaanite and the Hittite and the Girgashite the Hivite and the Jebusite t To wit successively for in these few words he seems to comprise all their Wars which being so fresh in their Memory he thought it needless particularly to mention and I delivered them into your hand 12 And * Exod. 23. 2â—… Deut. 7. 20. I sent the hornet u Either siguratively i. e. Terrors and Plagues or other destroying Judgments Or 2. Properly so called See on Exod. 23. 28. And this being done before Ioshua's entrance into Canaan it is not strange if it be not mentioned in this Book or Record of Ioshua's actions before you which drave them out from before you even the two kings of the Amorites but * Psal. 44. 3 6. not with thy sword nor with thy bow x For though thou didst fight with them and prevail against them in Battel yet this was not because thou hadst more force or courage than they but because by my Hornet which I sent like an Harbinger before thee I had both broken their spirits and greatly diminished their numbers and particularly cut off those Giants or others who were like to give thee most trouble and difficulty whence it comes to pass that we read of so few Giants in that Land which was called the Land of Giants Deut. 3. 13. 13 And I have given you a land for which ye did not labour and * Deut. 6. 10 11. cities which ye built not y See on Ios. 10. 12 13. and ye dwell in them of the vineyards and olive-yards which ye planted not do ye eat 14 ¶ Now therefore fear the LORD and serve him in sincerity and in truth z Either these two expressions note the same thing or sincerity is opposed to the mixture of false gods with the true as it here follows or of a false and corrupt worship of God with that which God appointed and Truth is opposed to dissimulation and falseness and instability of heart and put away the gods a
they were grown would ye stay for them from having husbands o It is unreasonable for me to expect it or for you to perform it nay my daughters for ‡ Heb. I have 〈◊〉 bitterâ—… it grieveth me much for your sakes p That you are left without the comfort of Husbands or Children that I must part with such dear and affectionate Daughters and that my circumstances are such that I cannot invite nor incourage you to go along with me For her condition was so mean at this time that Ruth when she came to her Mothers City was forced to Glean for a living Chap. 2. 2. that * Job 19. 21. the hand of the LORD is gone out against me 14 And they lift up their voice and wept again and Orpah kissed her mother in law q i. e. Departed from her with a kiss as the manner was Gen. 31. 28. 1 King 19. 20. but Ruth clave unto her 15 And she said Behold thy sister in law is gone back unto her people and unto her gods r Which she saith partly to try Ruths sincerity and constancy partly that by upbraiding Orpah with her Idolatry she might consequently turn her from it and partly that she might intimate to her that if she went with her she must embrace the True God and Religion * See Jos. 24. 15. 2 King 2. 2. Lâ—… 24. 28. return thou after thy sister in law 16 And Ruth said ‖ Or be not against me Intreat me not to leave thee or to return from following after thee for whither thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God s I renounce those Idols which my Sister hath returned to and I will Worship no other God but thine who is indeed the onely True God 17 Where thou diest will I die and there will I be buried the LORD do so to me and more also if ought but death part thee and me 18 When she saw that she ‡ Heb. strength â—…ed her self was stedfastly minded to go with her then she left speaking unto her 19 ¶ So they two went until they came to Bethlehem and it came to pass when they were come to Bethlehem that all the city was moved about them and ‖ That is the women they said Is this Naomi t Is this she that formerly lived in so much Plenty and Honour Oh how marvellously is her condition changed that she is returned in this forlorn and desolate condition 20 And she said unto them Call me not ‖ That is pleasant Naomi u Which signifies pleasant or chearful or amiable call me ‖ That is bitter Mara x Which signifies bitter or sorrowful for the Almighty hath dealt very bitterly with me 21 I went out full y With my Husband and Sons and a plentiful Estate for our support and the LORD hath brought me home again empty why then call ye me Naomi seeing the Lord hath testified against me z i. e. Hath born witness as it were in Judgment and given Sentence against me and declared my Sin by my Punishment and the Almighty hath afflicted me 22 So Naomi returned and Ruth the Moabitess her daughter in law with her which returned out of the countrey of Moab and they came to Bethlehem in the beginning of barley harvest CHAP. II. AND Naomi had a kinsman of her husbands a mighty man of wealth of the family of Elimelech and his name was Boaz. 2 And Ruth the Moabitess said unto Naomi Let me now go to the field and glean a Which was permitted to the Poor and the Stranger Deut. 24. 19. both which she was nor was she ashamed to confess her Poverty nor would she eat the bread of idleness whereby she sheweth her self to be a prudent and diligent and vertuous woman as she is called Ruth 3. 11. ears of corn after him in whose sight I shall find grace b For though it was their duty to permit this Levit. 19. 9. and 23. 22. yet either she was ignorant thereof or thought that being a Stranger it might be grudged or denied to her or at least that it became her modestly and humbly to acknowledge their kindness herein And she said unto her Go my daughter 3 And she went and came and gleaned in the field after the reapers and her ‡ Heb. hap haâ—…pened hap was c For it was indeed a chance in reference to Second Causes but ordered and designed by Gods Providence to light on a part of the field belonging unto ‖ Called Mat. 1. 5. Booz Boaz who was of the kindred of Elimelech 4 ¶ And behold Boaz came from Bethlehem and said unto the reapers The LORD be with you and they answered him The LORD bless thee d They expressed and professed their Piety even in their civil Conversation and worldly Transactions which now so many are ashamed of and call it Hypocrisie or vain Ostentation thus to do 5 Then said Boaz unto his servant that was set over the reapers Whose damsel is this 6 And the servant that was set over the reapers answered and said It is the Moabitish damsel that came back with Naomi e i. e. That came with Naomi when she came back for otherwise as Ruth did not go from thence so she could not properly be said to come back out of the countrey of Moab 7 And she said I pray you let me glean f She did not boldly intrude her self but modestly ask leave of us and gather after the reapers amongst the ‖ Or handfuls sheaves so she came and hâ—…h continued even from the morning until now g She is not retired through idleness for she hath been diligent and constant in her labours that she tarried a little in the house h Not in Naomi's house as many understand it as may be gathered from v. 18 19. but in the little House or Tent which was set up in the Fields at these times and was necessary in those hot Countries where the Labourers or others might retire for a little repose or repast at fit times Being weary with her continued labours she comes hither to take a little rest 8 Then said Boaz unto Ruth Hearest thou not my daughter Go not to glean in another field neither go from hence but abide here fast by my maidens i Not by the young Men to avoid both occasion of sin and matter of scandal Herein he shews his Piety and Prudence 9 Let thine eyes be on the field that they do reap and go thou after them have I not charged the young men that they shall not touch thee k So as to offer any incivility or injury to thee Touching is oft taken for hurting Gen. 26. 11. Psal. 105. 15. and when thou art athirst go unto the vessels and drink of that which the young men have
and to know all that thou dost 26 And when Joab was come out from David he sent messengers after Abner i In the Kings name and upon pretence of some further communication with him which brought him again from the well of Sirah but David knew it not 27 And when Abner was returned to Hebron Joab * 1 King 2. 5. took him aside in the gate k In the entrance into the City before he came to the King and in the place where conferences used to be to speak with him ‖ Or peaceably quietly l With appearance of great civility and kindness Or secretly as having some matter of great importance to utter which none but himself must hear and smote him there under the fifth rib m As he did Asahel chap. 2. 23. that he died for the blood of * Chap. 2. 23. Asahel his brother n To revenge the death of Asahel and withal though that be not here mentioned to secure his own standing and rid his hands of so great and powerful a Competitor And this was Ioab's design but God had other designs in it both to punish Abner's manifold wickedness and particularly his rebellion against David and against God and his own Conscience therein and that David might not owe his Kingdom to Abner and to his revenge and treachery but wholly to Gods Wise and Powerful Providence 28 ¶ And afterward when David heard it he said o Publickly before his Courtiers and People and seriously as in Gods presence I and my kingdom are guiltless before the LORD p I call the Lord to Witness that this was not done by my Instigation or Authority or by any publick Counsel but onely by Ioab's malice and therefore I trust that God will not punish me nor my Kingdom but Ioab onely for ever from the ‡ Heb. bloods blood of Abner the son of Ner 29 Let it q i. e. This Blood the guilt and punishment of it rest on the head of Joab and on all his fathers house r But Children were not to suffer for their Parents sin Deut. 24. 16. And therefore either this was onely a Prediction or if it were an Imprecation David may seem to have transgressed his bounds and mingled his Passion with his Zeal that so he might express his utter detestation of this horrid Murder and how far he was from having any hand in it and let there not ‡ Heb. be cut off fail from the house of Joab one that hath an issue s Which was not onely a troublesome and shameful Diseases but also infectious both to him that had it and to all that touched him so that whilst it was upon a man he was cut off in a great part from converse either with God or men or that is a leper or that leaneth on a staff t Through craziness or feebleness or lameness whereby he he is rendred unfit for action and publick service or that falleth on the sword or that lacketh bread 30 So Joab and Abishai u For though Ioab onely committed the Murder yet Abishai was guilty of it because it was done with his consent and counsel and help and approbation for by these and such like actions men are involved in the guilt of other mens sins at least in Gods judgment his brother slew Abner because he had slain their brother * Chap. 2. 23. Asahel at Gibeon in the battel x Which he did in the fury of Battel and for his own necessary defence and therefore it was no justification of this unnecessary and treacherous Murder in a time of peace 31 ¶ And David said to Joab y Him he especially obliged to it partly to bring him to Repentance for his sin partly to expose him to publick shame and to the contempt and hatred of all the people with whom he had too great an interest which hereby David designed to diminish and to all the people that were with him * Josh. 7. 6. Rent your clothes and gird you with sackcloth and mourn before Abner z i. e. Attending upon his Corps and paying him that respect and honour which was due to his quality And king David himself followed the ‡ Heb. bed bier a Which was against the usage of Kings and might seem below David's Dignity but it was now expedient to vindicate himself from all suspition of contrivance or concurrence in this action 32 And they buried Abner in Hebron and the king list up his voice and wept at the grave of Abner and all the pleople wept 33 And the king lamented over Abner and said Died Abner as †a fool dieth ‡ Heb. 〈◊〉 So Gâ—… b i. e. As a wicked man for such are oft called Fools in Scripture Was he cut off by the hands of Justice for his crimes Nothing less but by Ioab's malice and treachery Or did he die by his own folly because he had not Wisdom or courage to defend himself Ah no. The words may be thus rendred shall or should Abner die like a Fool or a vile contemptible Person i. e. unregarded unpitied unrevenged as Fools or vile Persons die for whose death none are concerned Or How is Abner dead like a Fool pitying his mischance It being honourable for a great Man and a Soldier to fight if met with an Enemy and not having his Arms at liberty stand still like a Fool to be killed without making any resistance or defence which by this treachery of Ioab happened to be his case 34 Thy hands were not bound nor thy feet put into setters c Thou didst not tamely yield up thy self to Ioab as his Prisoner to be bound hand and foot at his pleasure Ioab did not overcome thee generously and honourably in an equal Combat nor durst he attempt thee in that way as a General or Soldier of any worth would have done as a man falleth before ‡ Heb. children in iniquity wicked men d Or before i. e. in the presence or by the hands of froward or perverse or crooked men by Hypocrisie and Perfidiousness whereby the vilest Coward may kill the most Valiant person Thus he reproached Ioab to his very face before all the people which was a great Evidence of his own Innocency herein because otherwise Ioab being so powerful and proud and petulant to his Sovereign would never have taken the shame and blame of it wholly to himself as he did so fellest thou And all the people wept again over him 35 And when all the people came to cause David to eat meat e i. e. Till evening for then Fasting Days ended of course while it was yet day David sware saying So do God to me and more also if I taste bread or ought else till the sun be down e i. e. Till evening for then Fasting Days ended of course d To refresh and chear up his depressed Spirits as
is mentioned here as the reason why David put himself and his people to so great trouble and charge because it was to fetch up the choicest Treasure which they had and so the benefit would abundantly recompence the inconvenience that dwelleth between the cherubims 3 And they ‡ Heb. made to ride set the ark of God * See 1 Sam. 6. 7. upon a new cart f Being taught and encouraged to do so by the Example of the Philistines who did so without any token of Gods displeasure upon them for so doing But they did not sufficiently consider that God might wink at the Philistines because they were ignorant of God's Laws and yet be angry with them for the same thing because they knew or might and should have known the Law of God which commanded the Priests to bear it upon their shoulders Numb 4. 14 15. and 7. 9. But their present transports of Joy at the happy Change of their Affairs and their greedy desire of having the Ark removed made them hasty and inconsiderate and brought it out of the house of Abinadab that was in ‖ Or the hill Gibeah g Or on the hill as 1 Sam. 7. 1. and Uzzah and ‖ Or his brother So Gr. Ahio the sons of Abinadab h For Abinadab himself seems now to have been dead or at least detained at home through infirmity or indispensable occasions drave the new cart 4 And they brought it out of * 1 Sam. 7. 1. the house of Abinadab which was at Gibeah ‡ Heb. with accompanying the ark of God and Ahio went before the ark i To lead the Oxen that drew it 5 And David and all the house of Israel played before the LORD on all manner of instruments made of fir-wood even on harps and on psalteries and on timbrels and on cornets and on cymbals 6 ¶ And * 1 Chron. 13. 9. when they came to Nachons k Otherwise called Chidon 1 Chron. 13. 9. threshing floor Uzzah * See Num. 4. 15. put forth his hand to the ark of God and took hold of it for the oxen ‖ Or stumbled or threw it down 2 King 9. 33. shook it l For they stumbled 1 Chron. 13. 9. 7 And the anger of the LORD was kindled against Uzzah and God smote him m With some deadly Disease or Stroke as it follows there for his ‖ Or rashness errour n Either 1. For his touching the Ark when he was no Levite as Iosephus reports nor indeed was Kiriath-jearim a Levitical City or that being but a Levite he touched the bare Ark which onely the Priests might do Numb 4. 15. and 18. 3. And though the Ark was ordinarily covered yet it is not impossible but the covering might be either loose and so blown aside by the Wind or worn out and so he might touch the Ark it self Or 2. Because he put the Ark into a Cart and thereby exposed it to the danger of falling which would have been a great discouragement to the Israelites and a reproach to the Ark. And though Ahio also might have an hand in putting it into the Cart yet Uzzah onely is smitten either because he was the Elder Brother and the person to whose care the Ark was more especially committed or because he was the chief Author of this counsel of putting it into a Cart or because he added a new fault of touching the Ark and that out of distrust of God's care over it and there he died o This may seem very severe considering that his Intention was pious and his Transgression not great But besides that Men are very improper Judges of the Actions of God and that Gods Judgements are always just though sometimes obscure there are many things to be said of this and such like cases 1. That it is fit and reasonable that God should make some persons Examples of his just and high Displeasure against Sins seemingly small partly for the demonstration of his own exact and impartial Holiness partly for the Establishment of Discipline for which very reason even Earthly Princes have oft-times Inflicted great Punishments for small Offences and for the greater Terrour and Caution of Mankind who are very prone to have slight thoughts of Sin and to give way to small Sins and thereby to be led on to greater all which is or may be prevented by such instances of Severity and consequently there is more of God's Mercy than of his Justice in such Actions because the Justice is consined to one particular person but the Mercy and benefit of it publick and common to Mankind of that and all future Ages 2. That God is justly most severe in those things which immediately concern his Worship and Service and against those persons who have the nearest Relation to him and the greatest opportunities of Knowing and the highest obligations of careful Practising those Duties which they neglect See Levit. 10. 3. 3. That this Punishment possibly was not so great as it may seem to be for as for his Body the Disease though dangerous might not be exceedingly painful and for his Soul the stroke probably was not so sudden 〈◊〉 not to give him space of Repentance by the ark of God 8 And David was displeased p Or grieved both for the sin which he acknowledgeth 1 Chron. 15. 2 13. and for Gods heavy Judgment whereby their hopes were dashed and their joys interrupted and a good subject struck dead for the circumstantial error of a Pious mind which he might possibly think harsh and very severe and therefore be displeased or offended at this sharp Providence because the LORD had ‡ Heb. had broken made a breach uppon Uzzah And he called the name of the place ‖ That is the breach of Uzzah Perez Uzzah to this day 9 And David was afraid of the LORD q Either that God was displeased with him for removing the Ark and bringing it to his City or lest God should proceed further in the way of his Judgments upon him and his people or lest the Ark being brought to his House might be the occasion of inconveniencies and great calamities for some neglects or errors which they might easily and frequently commit that day and said How shall the ark of the LORD come unto me r How may I presume or how shall I dare do it when God hath shewed his displeasure for my attempting it I will therefore wait further upon God for his direction in the case and at present forbear But why did not David consult God presently by the Urim as he used to do This therefore seems to have been his infirmity and neglect 10 So David would not remove the ark of the LORD unto him into the city of David but David carried it aside into the house of Obed-Edom s Which doubtless was done by the consent and desire of the owner of it who for the enjoyment
speak unto the king for he will not withhold me from thee s This the spake either because she did not understand or not remember that the Law of God prohibited such Marriages between a Brother and his half-Sister or because she thought her Royal Father could or would dispense with it upon this extraordinary occasion to save his first-born Sons life or that by this pretence she might free her self from her present and most urgent danger knowing she should have opportunity enough to prevent other mischiefs 14 Howbeit he would not hearken unto her voice but being stronger than she forced her and lay with her 15 ¶ Then Amnon hated her ‡ Heb. with great hatred greatly exceedingly s Partly because his Lust being now satisfied his mind and conscience had a true and clear prospect and deep sense of the Natural turpitude and baseness of the action and of that shame and contempt and loss and mischief which was likely to follow it and consequently an utter aversion from her who had been the instrument and occasion of his sin and principally by the just Judgment of God both upon Amnon and David that so the sin might be made publick and way made for the succeeding Tragedies for otherwise it would probably produce Love and Kindness to her as it did in another Gen. 34. 2 3. especially in him whom both Nature and Interest and even Lust it self obliged to allay her grief and shame by all possible demonstrations of kindness so that the hatred wherewith he hated her was greater than the love wherewith he had loved her and Amnon said unto her Arise be gone 16 And she said unto him There is no cause ‖ To wit given thee by me this evil in sending me away is greater than the other t This she might truly say because though the other was in it self a greater sin yet this was an act of greater inhumanity and barbarous cruelty and a greater wrong and calamity to her which she means by evil because it exposed her to publick infamy and contempt as if she had been an impudent Strumpet and had either enticed him to the sin or at least consented to it and besides it turned a private offence into a publick scandal to the great dishonour of God and of his people Israel and especially of the Royal Family and was likely to cause direful passions and breaches and mischiefs among them that thou didst unto me but he would not hearken unto her 17 Then he called his servant that ministred unto him and said Put now this woman out from me and bolt the door after her 18 And she had a garment of divers colours u Of Embroidered work Compare Gen. 37. 3. up on her for with such robes were the kings daughters that were virgins apparelled Then his servant brought her out and bolted the door after her 19 ¶ And Tamar put ashes on her head and rent her garment x To signify her grief for some Calamity which had befallen her and what that was concurring circumstances did easily discover of divers colours that was on her and laid her hand on her head y In token of grief and shame as if the were unable and ashamed to shew her face See Iâ—…r 2. 37. and went on crying z To manifest her abhorrency of the Fact and that it was not done by her consent 20 And Absalom her brother said unto her Hath Amnon thy brother been with thee a i. e. Lien with thee Behold and imitate the modesty of Scripture-expressions but hold now thy peace my sister he is thy brother b Therefore thou must forgive and forget the injury therefore thy disgracing of him will be a blot to us all therefore thou wiltst not get right from David against him because he is as near and dear to him as thou therefore thy dishonour is the less because thou wast not abused by any mean person but by a Kings Son therefore this Evil must be born because it cannot be revenged And thus he covers his design of taking vengeance upon him at the first opportunity ‡ Heb. not thine heart regard not this thing c So as to torment thy self So Tamar remained ‡ Heb. and was desolate desolate d Neglected and forsaken by others none now seeking her in Marriage and through shame and dejection of mind giving her self up to solitude and retirement in her brother Absaloms house 21 ¶ But when king David heard of all these things he was very wroth e To wit with Amnon whom yet he did not punish at least so severely as he should either from the conscience of his own guilt in the like kind or from that foolish indulgence which he oft shewed to his Children or because the case was perplexed for if he had been put to death for the Fact by vertue of that Law Deut. 22. 23 24. she also who was innocent must have died with him because she did not cry out although indeed that Law did not reach the present case Tamar not being betrothed to an Husband and for the following Law concerning a Virgin not betrothed that could have no place here he could not force Amnon to Marry Tamar because that Marriage had been incestuous 22 And Absalom spake unto his brother Amnon neither good nor bad f i. e. He said nothing at all to him to wit about that business It is a Synecdochical expression used in like manner Gen. 31. 24. He neither debated it with him nor threatned him for it but seemed willing to cover it and pass it by with Brotherly kindness For if he had wholly forborn all discourse and converse with him it would have raised great jealousies in Amnon and David and hindred him in his intended and desired revenge for g Or rather but or though as the Hebrew Particle Chi commonly signifies for the following Clause is not added as a reason of the former but by way of exception or opposition Though he outwardly expressed no dislike of the Fact yet he inwardly hated him Absalom hated Amnon because he had forced his sister Tamar 23 ¶ And it came to pass after two full years ‖ This circumstance of time is noted partly as an aggravation of Absalom's malice which was so inveterate and implacable and partly as an act of Absalom's policy that both Amnon and David might more securely comply with his desires as being now free from all suspition of revenge that Absalom * 1 Sam 〈◊〉 had sheep shearers h According to the manner of those ancient times when Princes did not give themselves up to sloth and luxury but spent their time and pains in some honest imploiment in Baal-Hazor which is besides Ephraim i Either First The City called Ephraim or Ephrem Ioh. 11. 54. Or Secondly The Tribe of Ephraim towards or nigh unto which this place was scituate and Absalom
do I desire you should at all concern your selves in it but wholly leave it to me to do what I think fit ye sons of Zeruiah so let him curse because the LORD hath said unto him o Not that God commanded it by his Word for that severely forbids it Exod. 22. 28. or moved him to it by his Spirit for neither was that necessary nor possible because God tempteth no man Jam. 1. 13. but that the secret Providence of God did order and over-rule him in it God did not put any Wickedness into Shimei's heart for he had of himself an heart full of Malignity and Venome against David but only left him to his own Wickedness took away that common Prudence which would have kept him from so foolish and dangerous an Action directed his Malice that it should be Exercised against David rather than another man at when God gives up one Traveller into the hands of a Robber rather than another inclined him to be at home and then to come out of his doors at that time when David passed by him and brought David into so distressed a condition that he might seem a proper Object of his Scorn and Contempt And this is ground enough for this Expression the Lord said not by the Word of his Precept but by the Word of his Providence in respect whereof he is said to command the Ravens 1 King 17. 4. and to send forth his Word and Commandment to senceless Creatures Psal. 147. 15 18. Curse David Who shall then say p Not unto Shimei for it was justly said so to him afterwards 1 King 2. 9. but unto the Lord who shall reproach Gods Providence for permitting this Or who shall by Words or Actions restrain him from executing Gods just Judgment against me Wherefore hast thou done ‖ Or 〈◊〉 thou so 11 And David said to Abishai and to all his servants Behold my son which came forth of my bowels seeketh my life q Which is a greater Mischief than to Reproach me with Words Of that Tribe and Family from which God hath taken away the Kingdom and given it to me which was likely to stir up his Rage and Hatred against me how much more now may this Benjamite ‖ do it let him alone and let him curse r Do not now hinder him violently from it nor punish him for it It is meet I should bear the Indignation of the Lord manifested herein and submit to his Pleasure and possess my Soul with Patience and by bearing these lesser Evils prepare my self for greater which are coming towards me for the LORD hath bidden him 12 It may be s He speaks doubtfully because he was conscious that by his Sins he had forfeited all his Claim to God's Promises that the LORD will look on mine ‖ Or 〈◊〉 ‡ Heb. 〈◊〉 affliction t With an Eye of Commiseration and that the LORD will requite me good for his cursing this day 13 And as David and his men went by the way Shimei went along on the hills side over against him and cursed as he went and threw stones at him and ‡ Heb. 〈◊〉 him 〈◊〉 〈◊〉 cast dust u Not that he could reach or hurt him with it but onely as an expression of Contempt And the like is to be thought concerning the Stones wherewith he could not think to reach David when he was Encamped with his Men on every side 14 And the king and all the people that were with him came x To the City of Bahurim v. 5. weary and refreshed themselves there 15 And Absalom and all the people the men of Israel came to Jerusalem and Ahithophel with them 16 And it came to pass when Hushai the Archite Davids friend was come unto Absalom that Hushai said unto Absalom ‡ Heb. 〈◊〉 〈◊〉 King live God save the king y To wit Absalom whom he pretends to own for his King and Liege Lord. God save the king 17 And Absalom said to Hushai Is this thy kindness to thy friend why wentest thou not with thy friend z Doth this Action answer that Profession of greatest Friendship which thou hast hitherto made to him Dost thou thus requite his Favour and true Friendship to thee He speaks thus onely to try him And he saith thy Friend by way of Reflection upon David as one who was a Friend to Hushai and to Strangers but not to his own Son whom by his Severity and Design to give away his Right to Solomon he provoked to this Course and therefore he doth not vouchsafe to call him his Father 18 And Hushai said unto Absalom Nay but whom the LORD and this people and all the men of Israel chuse a Though as a private person I owed and payed Friendship to David whilest he was King yet I must make all my Obligations give place to the Authority of God who putteth down and setteth up Kings at his pleasure and to the common Sence and Decree of the whole Body of the Nation But Hushai expresseth himself very cautiously for though he would be thought to understand Absalom yet in truth this Character did not agree to him whom neither God nor all the People had chosen but onely a part and that the worst part of them his will I be and with him will I abide 19. And again whom should I serve should I not serve in the presence of his son b Thou art his Son and Heir and Successor and now in his place and stead whereby my Friendship which was due to him is devolved upon thee by Right of Inheritance and I reckon that my Friendship is not wholly alienated from him when it is transferred upon one that came out of his Bowels as I have served in thy fathers presence so will I be in thy presence 20 Then said Absalom to Ahitophel Give counsel among you what we shall do 21 And Ahitophel said unto Absalom Go in unto thy fathers concubines c This Counsel he gave partly to Revenge the Injury done to Bathsheba who was the Daughter of Eliam 2 Sam. 11. 3. who was the Son of Ahitophel Chap. 23. 34. and principally for his own and the Peoples safety that the Breach between David and Absalom might be made wide and irreparable by so Vile an Action which must needs provoke David in the highest Degree both for the Sin and shame of it as the like Action had done Iacob Gen. 49. 3 4. and cut off all hopes of Reconciliation which otherwise might have been expected by some Treaty between Absalom and his render-hearted Father in which Case his Followers and especially Ahitophel himself had been left to David's Mercy which he hath left to keep the house and all Israel shall hear that thou ‡ Heb. stinkest with thy father art abhorred of thy father d And therefore obliged by thy own Interest to Prosecute the War with all possible Vigor and to abandon all
thoughts of Peace as knowing that his Father though he might dissemble yet would never forgive so foul and scandalous a Crime Yea they will Fight with greater Courage and Resolution when they are freed from the fear of thy Reconciliation which otherwise would make their Hearts saint and Hands slack in thy Cause But by this we may see the Character of Absalom's Party and how abominably wicked they were whom such a loathsome and Scandalous Action tied the faster to him whom for that very reason they should have deserted and abhorred And we may further learn how corrupt and filthy the Body of the People was and how ripe for that severe judgment which is now hastening to them then shall the hands of all that are with thee be strong e. 22 So they spread Absalom a tent upon the top of the house f To wit of the Kings Palace the very place from whence David had spied and gazed upon Bathsheba Chap. 11. 2. So that his Sin was Legible in the very place of his Punishment and Absalom * Chap. 12. 11. went in unto his fathers concubines g i. e. To one or some of them And by so doing did further make Claim to the Kingdom as his own and as it were take Possession of it It being usual in the Eastern Countries to account the Wives and Concubines of the late King to belong of right to the Successor See the note on Chap. 12. 8. in the sight of all Israel h Who saw him go into the Tent and thence concluded That he lay with them as he had designed to do 23 And the counsel of Ahitophel which he counselled in those days was as if a man had enquired at the ‡ Heb. word oracle of God i It was received by the People with equal Authority and Veneration and was usually attended with as certain Success Which is mentioned as the reason why a Counsel which had so ill a face should meet with such general approbation so was all the counsel of Ahitophel both with David k To whose Pious Disposition he â—…ted himself as Policy obliged him but being weary of it he takes this first occasion to Discover himself and Execute that Wickedness which before lay in his Heart and with Absalom CHAP. XVII MOreover Ahithophel said unto Absalom Let me now chuse out twelve thousand men and I will arise and pursue a I am so well assured of the goodness of this Counsel that I will venture my own Person and Life in the Execution of it after David this night a I am so well assured of the goodness of this Counsel that I will venture my own Person and Life in the Execution of it 2 And I will come upon him while he is weary and weak-handed b Tired with a tedious March on Foâ—…t and destitute of Men and Military Provisions and disheartned by his own small Numbers and by the general Defection of his Subjects and will make him afraid and all the people that are with him shall flee and I will smite the king onely 3 And I will bring back all the people unto thee the man whom thou seekest is as if all returned c i. e. The Death of that Man whom thou seekest to destroy is no less considerable to thee than if all the People that follow him should desert him and return unto thee so all the people shall be in peace 4 And the saying ‡ Heb. was right in the eyes of c. pleased Absalom well and all the Elders of Israel 5 Then said Absalom Call now Hushai the Archite also and let us hear likewise ‡ Heb. what is in his mouth what he saith d A wonderful Effect of Divine Providence blinding his Mind and Influencing his Heart that he could not rest in Ahitophel's Counsel though it was so evidently Wise and Good and approved by the general consent of his whole Party and that he should desire Hushai's Advice though neither his Repuation for Wisdom was equal to Ahitophels nor had he yet given any one proof of his Fidelity to Absalom as Ahitophel had done nor was he so fixed by his Interest to him as Ahitophel was and though there wanted not just Cause to suspect him and his Counsel too But there is no contending with that God who can Arm a Man against himself and Destroy him by his own Mistakes and Passions without any other help 6 And when Hushai was come to Absalom Absalom spake unto him saying Ahithophel hath spoken after this manner Shall we do after his ‡ Heb. Word saying if not speak thou 7 And Hushai said unto Absalom The counsel that Ahithophel hath ‡ Heb. counselled given is not good at this time e Though at other times he generally gives most wise and admirable Counsel yet as he is a man he seems now to be under a mistake and not sufficiently to consider all the present Circumstances of this Business 8 For said Hushai thou knowest thy father and his men that they be mighty men f Of approved Courage and Strength therefore not so soon vanquished as Ahitophel supposeth and they be ‡ Hâ—…b bitter of soul. chafed in their minds g Heb. bitter of soul Inflamed with Rage Desperate and therefore resolved to sell their Lives at a dear rate as * Hos. 13. 8. a bear robbed of her whelps in the field g Heb. bitter of soul Inflamed with Rage Desperate and therefore resolved to sell their Lives at a dear rate and thy father is a man of war h A wise Prince and General who knowing of what Importance it is to secure his own Person and that your great Design is against his Life will doubtless use extraordinary care to keep out of your reach which he may easily do and will not lodge with the people 9 Behold he is hid now in some pit or in some other place i Having been oft accustomed to that course and well acquainted with all hiding-places from Saul's time In one of them unknown to us he will lurk with some of his chosen men and lie in Ambush for us and when they see a fit opportunity they will suddenly come forth and surprize some of our men when they least expect it and fall upon them with great fury and probably will at first put them to flight and it will come to pass when some of them k To wit of Absalom's men sent against David be ‡ Heb. fallen overthrown at the first l Implying that their good success at first would mightily animate David's men to proceed vigorously in the fight and intimidate Absalom's Army and consequently would be both a presage and an occasion of their total defeat that whosoever heareth it will say m They who first hear these ill tidings will propagate it and strike terror with it into the rest of the Army There is a
the king took the two sons of Rispah r Saul's Concubine v. 11. and chap. 3. 7. the daughter of Aiah whom she bare unto Saul Armoni and Mephibosheth and the five sons of ‖ Or Michal's sister v. 19. Michal s Or of Michal's sister to wit Merob for Michal had no Children 2 Sam. 6. 23. nor was she Married to this Adriel but to Phalti or Phaltiel the son of Laish 1 Sam. 25. 44. and 2 Sam. 3. 15. and Merob her sister was Married to this very Adriel the Meholathite 1 Sam. 18. 19. And it must be remembred that the Hebrew Language is very short and full of Elipses or defects of words which yet may be easily understood from the sense Particularly relative words are oft lacking and to be supplied as Goliah is put for Goliah's brother here v. 19. and Uncle for Uncle's son Jer. 32. 7 12. Or the Sons of Merob are called the sons of Michal to wit by adoption or the near Kindred and next Heirs of Michal and brought up by her For upon that and such like accounts the title of Son is oft given in Scripture as Gen. 48. 5. Exod. 2. 10. Deut. 25. 5 6. Ruth 1. 11 12. and 4. 17. Quest. But why then are not these called the sons of Merob Ans. Because they were better known by their Relation to Michal who was David's Wife and it may be alive at this time and having no Children of her own took these and bred them up as her own when Merob was now a more obscure person and possibly dead many Years before this the daughter of Saul whom she ‡ Heb. bare to Adriel brought up t For so this Hebrew Verb which primarily and properly signifies to bear is sometimes used as Gen. 50. 23. Ruth 4. 17. because the Education of Children is a kind of bearing of them as requiring frequently no less care and pains than the hearing doth whence it is that Nurses are reputed as Mothers and sometimes go under that name both in Sacred and Prophane Writers See Ruth 4. 16 17. and compare Gen. 16. 2. and 30. 3. Numb 11. 12. Gal. 4. 19. for Adriel the son of Barzillai the Meholathite u Of Abel-meholah in the Tribe of Benjamin Iudg. 7. 22. So he is here called by way of distinction from Barzillai the Gileadite chap. 19. 31. 9 And he delivered them into the hand of the Gibeonites x Quest. How could David do this when he had Sworn that he would not cut off Saul's seed 1 Sam. 24. 21 22. Ans. Because he had special warrant and direction from God about it who as all confess can dispence with mens Oaths and with his own Laws when he sees it fit And that he did so here is manifest because God was pleased with it and removed the Judgment upon it whereas otherwise David had been guilty of the same sin with Saul to wit of the breach of his Oath and Covenant for which this Famine was inflicted See the note on 1 Sam. 24. 22. and they * Josh 10. 26. hanged them in the hill y Or in an hill in or near Gibeah in a conspicuous place for their greater infamy and for the caution and terror of others who should make any attempt upon the Gibeonites for the future before the LORD z As a Sacrifice offered up to God to appease his wrath or unto the Lord as was said v. 6. and they fell a i. e. Died for so the word to fall is oft used as Exod. 19. 21. 1 Chro. 21. 14. Psal. 91. 7. Ier. 39. last Hos. 5. 5. or were executed all seven together and were put to death in the days of harvest in the first days in the beginning of barley harvest b Which was before the Wheat-harvest 10 ¶ And * Chap. 3â—… Rizpah the daughter of Aiah took sackcloth and spread it for her c As a Tent to dwell in being informed that their Bodies were not to be taken away speedily as the course of the Law was in other and ordinary cases Deut. 21. 23. but were to continue there until God was intreated and did remove the present Judgment And God was herein pleased to dispence with his own Law that it might plainly appear that these were not put to death by David for politick reasons as that he and his Sons might be freed from competitors which doubtless David's Enemies were ready to suggest but by Gods special command who was pleased to execute this Judgment upon them as partly and principally for the punishment of Saul's sin so secondarily for the stablishing of David's Throne to himself and to his seed for ever as he had promised upon the rock d from the beginning of harvest until water dropped upon them out of heaven e i. e. Until they were taken down which was not to be done till God had given Rain as a sign of his favor and a mean to remove the Famine which was caused by the want of it and ‡ Heb. 〈◊〉 not suffered neither the birds of the air to rest on them by day f i. e. On their Carkasses nor the beasts of the field g From which she might preserve her self and them by divers methods by night 11 And it was told David h Who heard it with so much approbation that he thought â—…it to imitate her Piety being by her example provoked to do what hitherto he had neglected to bestow an honourable Interment upon the remains of Saul and Ionathan and with them upon those that were now put to death that the honour done to them herein might be some comfort to this dejected and disconsolate Widow what Rizpah the daughter of Aiah the concubine of Saul had done 12 ¶ And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-Gilead which had stollen them from the street of Beth-shan where the * 1 Sam. 31 〈◊〉 Philistines had hanged them when the Philistines had slain Saul in Gilboa 13 And he brought up from thence the bones of Saul and the bones of Jonathan his son and they gathered the bones i Having first burnt off the flesh which remained upon them when they were taken down Compare 1 Sam. 31. 10 c. of them that were hanged 14 And the bones of Saul and Jonathan his son buried they in the countrey of Benjamin in Zelah k A place in Benjamin mentioned Ios. 18. 28. in the sepulchre of Kish his father and they performed all that the king commanded and after that l After those things were done which were before related i. e. after they were hanged up for by that God was pacified and not by their burial So the relative belongs to the remoter antecedent Or if this relate to what was last mentioned the meaning is that God was pleased to restore the Blessing of plenty to the Land God was intreated for
private or retired and quiet life without noise and numerous attendants and meddle not with the Affairâ—… of the Court and Kingdom CHAP. II. NOW the days of David drew nigh that he should die and he charged Solomon his son saying 2 â—… go the way of all the earth a i. e. Of all men upon the Earth Compare Ios. 23. 14. Heb. 9. 27. be thou strong b For to govern his People according to the Law of God as it here follows requires great fortitude or strength of mind to Arm himself against the subtil devices and evasions of some against the flatteries and importunities of others against terrors and dangers from revengeful men and especially against himself and his own weakness or partiality through fear or favour and against all those evil thoughts and passions to which the temptations of their great wealth and glory and uncontrollable power naturally expose them See Prov. 16. 32. therefore and shew thy self a man c In manly wisdom and courage and constancy though thou art but young in years 1 Chron. 22. 5. 3 And keep the charge of the LORD thy God d i. e. What God hath charged or commanded thee to do the act being put for the object as is usual to walk in his ways to keep his statutes and his commandments and his judgments and his testimonies as it is written in the law of Moses e Which the Prince was enjoyned to transcribe and read Deut. 17. 18. that he might govern his own and his peoples actions by it that thou mayest * Deut. 29. 9. Josh. 1. 7. ‖ Or do wisely prosper f Or behave thy self prudently for the word signifies both Hereby he intimates That Religion is the truest Reason of State and that all true Wisdom and good success depends upon Piety in all that thou doest and whithersoever thou turnest thy self 4 That the LORD may confirm his word g i. e. Fulfil his promise the condition upon which it was suspended being performed which he spake concerning me saying * Psal. 132. 12. If thy children take heed to their ways h i. e. Diligently observe all their actions to order them according to Gods word to walk before me i To live as those that have God before their eyes and indeavour to approve themselves to him in truth k Not onely in pretence and shew but truly and sincerely with all their heart and with all their soul l i. e. Universally freely and â—…ervently * 2 Sam. 7. 12. there shall not ‡ Heb. be cut off from thee from the throne fail thee said he a man on the throne of Israel m The Succession shall be continued in thy Line without any interruption 5 Moreover thou knowest also what Joab the son of Zeruiah did to me n i. e. Against me Either First Directly and immediately how insolently and imperiously he hath carried himself towards me from time to time trampling upon my Authority and Commands when they thwarted his humor or interest provoking my spirit by his words and actions See 2 Sam. 3. 39. and 19. 7. Or Secondly Indirectly in what he did against Abner and Amasa whose death was a great injury to David as it was a breach of his Laws and Peace a contempt of his Person and Government a pernicious example to others of his Subjects upon the like occasions a great scandal and dishonour to him as if Ioab had been onely David's instrument to effect what he secretly desired and designed whereby the hearts of his People either were or might have been alienated from him and inflamed against him and the wounds which were well-nigh healed might have been widened again and made to bleed afresh and o Or even the following branches being added as an explication of the foregoing to shew what and how he acted towards or against David Or and particularly as his other miscarriages so these especially what he did to the two captains of the hosts of Israel unto * 2 Sam. 3. 27. Abner the son of Ner and unto * 2 Sam. 20. 10. Amasa the son of Jether whom he slew and ‡ Heb. put shed the blood of war in peace p He flew them as if they had been in the state and act of War when there was not onely a Cessation of Arms but also a treaty and agreement of Peace of which also they were the great procurers and promoters and put the blood of war upon his girdle that was about his loins and in his shoes that were on his feet q This is added to note his impudence and impenitency that although by his perfidions manner of killing them when he pretended to embrace them he stained his own Garments with their Blood yet he was not ashamed of it but gloried in it and Marched boldly along with the Army with the same Girdle and Shoes which were sprinkled with their Blood See 2 Sam. 20. 10. 6 Do therefore according to thy wisdom r i. e. What in Reason and Justice thou seest fit For tho I was forced to forbear him when it was in a manner out of my power to punish him yet I never forgave him and therefore do thou wisely and severely examine all his actions and particularly this last Rebellion and punish him according to his demerits and let not his hoar head go down to ‡ Heb. hell So Gr. the grave in peace s Though he be old having been the General of the Army 40 Years yet do not suffer him to die a Natural death but cut him off by the Sword of Justice 7 But shew kindness unto the sons of * 2 Sam. 19. 31. Barzillai the Gileadite t Quest. Why doth he not require the like kindness to Mephibosheth the Son of his dear Ionathan Ans. Either he and his were now extinct or by their after miscarriages had forfeited his favour and let them be of those that eat at thy table for so u i. e. With such kindness either as I cannot express as the Particle so is else where used or as I command thee to shew to them they x i. e. Barzillai and his Sons for though Barzillai onely be mentioned 2 Sam. 17. 27. yet his Sons doubtless were instrumental in the business especially Chimham 2 Sam. 19. 37 38. came to me when I fled because of Absalom thy brother 8 And behold thou hast with thee y i. e. In thy power as that Phrase is oâ—…t used * 2 Sam. 16. 5. Shimei the son of Gera a Benjamite of Bahnrim which cursed me with a ‡ Heb. strong grievous curse z Or reproached me with bitter reproaches 2 Sam. 16. 7 8. which David could not but deeply resent from him though as it was an affliction sent from God he patiently submitted to it in the day when I went to Mahanaim but he came down to meet me at
32. to Jerusalem 2 And Jehu the son of Hanani the seer b Of whom see 1 Kin. 16. 1 2. went out to meet him and said to king Jehoshaphat shouldest thou help the ungodly and * Psal. 139. 21. love them that hate the LORD c Was this agreeable to thy Duty and Love which thou proâ—…essest to God and Godliness that thou hast entred into so strict an Alliance and Friendship with wicked Ahab my sworn Enemy and given such Assistance to him therefore is wrath upon thee from before the LORD d Therefore God is angry with thee and will chastise thee for this Miscarriage Which he did partly by stirring up the Moabites and others to invade him ch 20. partly by permitting his Eldest Son Jehoram to kill all his Brethren ch 21. 4. and principally by bringing that sore and almost general Destruction upon his Grandchildren by Jehu 2 King 9. 27. and 10. 13 14. which was the proper Fâ—…uit of his Alliance with Ahab 3 Nevertheless there are * Ch. 17. 4. 6. good things found in thee e i. e. Good Works proceeding from an Honest Heart which God more regards than this particular Errour and therefore though he will chasten thee yet he will not utterly destroy thee in that thou hast taken away the gâ—…oves out of the land and hast prepared thine heart f Or directed or set thy heart i. e. Thou hast sought and served God with all thy Heart and not feignedly as many others do And this work of preparing or directing his heart is here ascribed to Jehoshaphat as elsewhere it is attributed to God Prov. 16. 1. Phil. 2. 13. because it is mans Action but performed by Gods Grace preventing enabling and enclining him to it to seek God 4 And Jehoshaphat dwelt at Jerusalem and †Heb. he returned and went out he went out again through the people from Beersheba to mount Ephraim h i. e. Through his whole Kingdom whereof these were the two Bounds and brought them back unto the LORD God of their fathers i Such of them as had revolted from God to Idols he reclaimed by his good Counsel and Example and by the Instructions of the Levites and Priests whom doubtless now he carried with him as he sent them before with his Officers of State g Once he went by his Officers ch 17. 7 c. Now he went in his own person 5 And he set Judges in the land throughout all the fenced cities of Judah city by city k In every City for it self and the Country adjacent that Justice might be administred with the most ease and convenience to the People and they might not all be forced to go up to Jerusalem 6 And said to the judges Take heed what ye do for * Deut. 1. 17. ye judge not for man but for the LORD l You represent Gods Person to whom Judgment belongeth and you have your Commission and Power from God and not from Man onely and your Administration of Justice is not onely for Mans good but also for Gods Honour and Service * Psal. 82. 1. Eccles. 5. 8. who is with you m Both to observe your Carriage and to 〈◊〉 you against all those Enemies whom the Impartial Exercise of Justice may provoke †Heb. in the matter of Iudgment in the judgment 7 Wherefore now let the fear of the LORD be upon you take heed and do it for there is no iniquity with the LORD our God nor * Deut. 10. 17. Job 34. 19. Act. 10. 34. Rom. 2. 11. Ephes. 6. 9. Col. 3. 25. 1 Pet. 1. 17. respect oâ—… persons n And therefore you are in Gods stead and do his Work and must give an Account to him must imitate God here Of respect of persons see Deut. 10. 17. job 34. 19. Act. 10. 34. nor taking of gifts o So as to pervert Judgment for them by comparing this with Exod. 23. 8. Deut. 16. 19. Prov. 17. 23. 8 Moreover in Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Iâ—…rael p Who were not Priests and Levites but such persons of other Tribes as were most Eminent for their Dignity Ability and Integrity But whether these persons made up one Court called the Sanhedrim by which all Causes Ecclesiastical and Civil were decided or there were two distinct Courts the one Ecclesâ—…astical consisting of the Priests and Levites the other Civil consisting of the Chief of the Fathers of Israel belongs to another place to determine and requires more words than the Nature of this Work can permit for the * Deut. 16. 18. judgment of the LORD q i. e. For Sacred matters concerning the Laws and Worship and Service of God and for controversiâ—…s r For Matters of Difference between Man and Man †Heb. and they returned whâ—…n they returned to Jerusalem s i. e. When Jehoshaphat and his Company were returned to Jerusalem then he made this Order â—…ing establishing Judges there But so this last Clause may seeâ—… superfluous and tautological being more than implyed in the beginning of the Verse Or rather when they i. e. the Causes and Controversies last mentioned shall return or be returned tâ—… Ierusalem i. e. When the Causes shall be so difficult that the Judges ordained in every City cannot determine them or when your Brethren that dwell in every City shall come to you as it is expressed v. 10. appealing from their City-courts to the great 〈◊〉 or Councel at Jerusalem Of which see on Exod. 18. 26. 〈◊〉 1. 17. 17. 8. As for the Phrase not onely Persons but Thingâ—… are said to return or be returned as Blood 1 King 2. 33. and Clouds Eccles. 12. 2. and Reproach Hos. 12. 14. If it be further objected that these Causes were never brought to Jerusalem before and therefore cannot be properly said to be returned thither That may be answered both from the usage of our Law wherein sucâ—… Causes are said to be returned to Westminster which never were there before and from the use of Scripture wherein sinners are commonly said to return to the Lord though they had never been with the Lord in that Sence before but were estranged from God even from the Womb till the Time of their Conversion And tâ—…e Dust i. e. Mans Body is said to return to the Earth Eccles. 12. 7. though it was never there before 9 And he charged them saying Thus shall ye do in the fear of the LORD faithfully and with a perfect heart t Passing such Sentences with your Mouths as your own Minds and Consciences upon the hearing of the Parties shall judge to be Just and not acting against your own Consciences for 〈◊〉 Motives as Corrupt Judges do 10 And what cause soever shall come to you of your brethren that dwell in their cities between blood and blood u Of
which see the Notes on Deut. 17. 8. between law and commandment statutes and judgments x When any Debates or Differences shall arise about the meaning of any of Gods Laws one party possibly putting this and the other a quite differing sence upon the same place or one alledging one place and the other another place which may seem to clash with it ye shall even warn them that they trespass not against the LORD y Ye shall not onely give a Righteous Sentence for what is past but ye shall admonish the Offender and others to take better heed to themselves and their ways for the future and so wrath come upon you and upon your brethren this do and ye shall not trespass z So you shall not bring Guilt and Wrath upon your selves and others which otherwise you will certainly do 11 And behold Amariah the chief priest is over you a Shall be your President to direct and assist you in all matters of the LORD b In spiritual or Ecclesiastical Matters and Zebadiah the son of Ishmael the ruler of the house of Judah c Either 1. the Prince or chief Ruler under the King of the Tribe of Judah which is called the house of Iudah 2 Sam. 2. 4 7 10. 1 King 12. 21 23. â—… Chron. 28. 4. Jer. 13. 11. Ezek. 4 6. Or 2. The Ruler of the Kings House which also seems to be called the house of Iudah 2 Chron. 22. 10. and more fully the Kings House of Iudah Jer. 22. 6. And who so fit to manage the Kings Matters as the Ruler of the Kingshouse for all the kings matters d For Civil Causes or Controversies which might arise either between the King and his People or between Subject and Subject which may be called the Kings Matters because it was a principal part of his Office to see them justly decided also the Levites shall be officers before you e They shall be at your command to see your just Sentences executed which work was fitly committed to the Levites as persons who might add their Instructions to the Corrections and might work the Guilty to an acknowledgment of their Fault and a submission to their Punishment And so this is an Argument to encourage the Judges to proceed couragiously and vigorously in their Work because they had the Levites to stand by them and assist them †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deal couragiously and the LORD shall be with the good f i. e. Shall protect and bless good Judges in their doing of Good and Just Things CHAP. XX. 1 Iâ—… came to pass after this also that the children of 〈◊〉 and the childrâ—…n of Ammon and with them †〈◊〉 〈◊〉 Compare 〈◊〉 〈◊〉 othâ—…r beside the Ammonites a To wit the people that dwelt in Mount Seir who were now Confederate with them as appears from v. 10 22 23. Or This is the Name of a Peculiar People called either Mehumin of whom you read 2 Câ—…ron 26. 7. and so there is onely a Transposition of two Letters in the Hebrew word which is not unusual in that Language or 〈◊〉 as the LXX Interpreters render this Word or 〈◊〉 or 〈◊〉 as it is in the Hebrew the two first Letters being not Prefixes as they are commonly made but part of the Word or proper Name of that People who as it may seem now dwelt in Mount Seir being either of the Old Stock of the Edomites or another Nation since come in their stead or mixed with them Others render the Place thus for as the Hebrew vau is oft taken with them i. e. with the Moabites were the Ammoâ—… or children of Ammon Which may be distinctly noted either to shew the largeness of the Confederacy in which not onely the Moabites were ingaged who dwelt nearer Jehoshaphats Kingdom but the Ammonites also who lived at a greater distance from him Or to intimate that the Ammonites being possibly instigated by the Syrians their next Neighbours were the first Beginners and chief Promoters of the War and engaged both the Moabites and the Inhabitants of Mount Seir in their Quarrel â—…ame against Jehoshaphat to battel 2 Then there came some that told Jehoshaphat saying There cometh a great multitude against theâ—… from beyond the sea b To wit the Dead Sea beyond which Mount Seir lay on this side Syria c Or and from Syria largely so called and so it includes the Moabites and Ammonites And it may be thus expressed to intimate that they came by the Instigation of the Syrians who thought by this means to revenge themselves of Jehoshaphat for joyning with Ahab against them and behold they be in Hazâ—…zon-tamar which is Engedi 3 And Jehoshaphat â—…eared d Partly from Humane Frailty and partly from the Remembrance of his own Guilt and the Wrath of God denounced against him for it ch 19. 2. and set †〈…〉 himself to seek the LORD e The Phrase notes his settled Resolution Seriousness and Earnestness in it and the preparing and fixing his Heart for it and proclaimed a fast f Partly in token of his Humiliation and Penitence for his Sins and partly to make himself and his People more Fervent in their Prayers throughout all Judah 4 And Judah gathered themselves together to ask help of the LORD even out of all the cities of Judah they came to seek the LORD 5 And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of the LORD g Largely so called i. e. in one of the Courts of the Temple even in the Court of the People and upon that Braâ—…en Scaffold which Solomon had erected for such a Purpose 2 Chron. 6. 13. before the new court h i. e. Besides and before the Priests Court for there were but two Courts belonging to the Temple as is noted 2 King 21. 5. 23. 12. And Jehoshaphat stood in the one which must be that of the People and before the other which therefore can be no other than that of the Priests which is called the New Court because it â—…ad been lately renewed when the Altar was renewed ch 15. 8. as the Command of Love is called a new Command Joh. 13. 34. 〈◊〉 Ioh. 2. 8. because it was so solemnly renewed and revived and reinforced by Christ. 6 And said O LORD God of our fathers art not thou God in heaven and rulest not thou over all the kingdoms oâ—… the heathen and in thine hand is there not power and might so that none is able to withstand thee 7 Art not thou our God †〈…〉 who didst drive out the inhabitants of this land before thy people Israel and gavest it to the â—…eed of Abraham * 〈◊〉 â—… 23. thy friend for ever i i. e. To whom thou hast engaged thy self by Covenant to be his Friend and the Friend of his Seed for ever and therefore we trust thou wilst not forsake us his Posterity 8
a The next day but one after the feast of Tabernacles which begun on the 14th day and ended on the 22 day Levit. 23. for their consciences having then been fully awakened by the law read to them and their hearts being full of grief for their great sins which they were not allowed to express in that time of publick joy and triumph now when that was past they resume their former thoughts and passions and recalling their sins to mind set apart a day for solemn fasting and humiliation the children of Israel were assembled with fasting and with sackcloths and with earth upon them 2 And * Ezra 1â—… 11. Chap. 13. â—…0 the seed of Israel separated themselves from all †Heb. 〈◊〉 of a 〈◊〉 strangers b From all familiar and unnecessary society with the heathens and particularly from those strange Women whom some of them had married For though Ezra had done this formerly Ezra 10. as far as he had knowledge of the persons faulty and power to redress their faults yet it seems there were some criminals who were either without his knowledge or out of his power or these were some new delinquents that since that time had fallen into the same errour and shewed the truth of their repentance by the forsaking of their beloved sins and dearest relations See again Nehe. 13. 3. and stood and confessed their sins and the iniquities of their fathers c Which they confess partly as one cause of their present sufferings and partly because they by their practises had justified their fathers sins and made them their own 3 And they stood up in their places and read in the book of the law d So as they did before giving them the sense of what they read of which see on ch 8. 7 8. of the LORD their God one fourth part of the day e To wit for three hours for there were accounted 12 hours in their day Iohn 11. 9. Probably they began after the morning sacrifice at which divers religious people used to be present but now they were all assembled together upon this great occasion and they continued their work from that time till the evening sacrifice with which they closed the work of the day and another fourth part they confessed f Both Gods mercies as appears from the matter of the following prayer and their own sins as is expressed v. 2. this day being chiefly set apart for that work and worshipped the LORD their God g Partly by the acknowledgment and adoration of his wonderful mercy in forgiving their sins and saving them from the deserved judgments which they either felt or feared and giving them his law and the knowledge thereof and partly by imploring his further grace and mercy to them 4 Then stood up upon the ‖ Or 〈◊〉 stairs of the Levites h Or upon the scaffold c. i. e. Upon such stairs or rather scaffolds or pulpits as the Levites used to stand upon when they taught the people But you must not think that all the persons here named stood in one place and uttered the following words together which would have caused great confusion in their speeches by which means but few of the people could have distinctly heard or understood them but that they stood upon several pulpits each of them either teaching of that part of the Congregation which was allotted to him or praying or blessing God with them Jeshua and Bani Kadmiel Shebaniah Bunni Sherebiah Bani and Chenani and cried with a loud voice i Thereby testifying their deep sense of their sins and miseries and their servent and importunate desire of Gods mercy unto the LORD their God 5 Then the Levites Jeshua and Kadmiel Bani Hashabniah Sherebiah Hodijah Shebaniah and Pethahiah said k All the following words Either therefore they all used the same words being composed and agreed upon by Ezra and themselves or they all prayed in the same manner and to the same purpose having agreed among themselves concerning the matter of their confessions and prayers And these are the words which one of them used and it is implied that the rest of their prayers were of the same nature stand up and bless the LORD your God for ever and ever l From day to day as long as you live and to all eternity and blessed be thy glorious name which is exalted above all blessing and praise 6 Thou even thou art LORD alone * Gen. 1. 1. thou hast made heaven the * Deut. 10. 14. heaven of heavens with all their host the earth and all things that are therein the seas and all that is therein and thou preservest them all and * Gen. 2. 1. the host of heaven m Either 1. The stars which after their manner worship and praise God as all the creatures do after their manner of which see Psal. 148. or rather 2. The Angels who are so called as 1 King 22. 19. Luke 2. 13. who do worship God truly and properly And it is most usual and reasonable to understand all words properly where there is no need of a figurative interpretation And if this were understood of metaphorical and objective worshipping of God there seems to be no reason to appropriate that to the host of Heaven to wit the stars seeing the hosts of sea and earth do in that sense worship God no less than the stars do namely in giving Angels and men matter and occasion of worshipping and praising of God worshippeth thee 7 Thou art the LORD the God who didst choose * Gen. 11. 〈◊〉 12. 1. Abram n Out of the midst of all his nation and family When thou didst pass by and neglect the rest of them suffering them to walk on in their idolatrous and destructive courses thou didst chuse and single out him to serve and glorify thee to be Father of all the faithful the progenitor of the Messias and the person in whom not we only but all nations should be blessed and to enjoy thee to all eternity and broughtest him forth out of Ur of the Chaldees and gavest him the name of * Gen. 17. â—… Abraham 8 And foundest his heart * Gen. 15. â—… faithful before thee o When thou madest that admirable trial of his faith and obedience in requiring him to offer up his onely son Isaac thou didst find out and discover his faithfulness which was well known to thee before and also was wrought in him by thy grace and madest a * Gen. 12. 7 15. 18. 17. 7 8. covenant with him to give the land of the Canaanite the Hittite the Amorite and the Perizzite and the Jebusite and the Girgashite to give it I say to his seed and hast performed thy words for thou art righteous 9 * 〈◊〉 2. 25. 〈◊〉 And didst see the affliction of our fathers in Aegypt and heardest their cry by the Red sea 10 And * 〈◊〉
14. shewedst signs and wonders upon Pharaoh and on all his servants and on all the people of his land for thou knewest that they dealt proudly against them p Treating thy people with great scorn and contempt like slaves and beasts so didst thou get thee a name as it is this day 11 * 〈◊〉 â—… 8. 〈◊〉 12. â—… chapter 〈◊〉 14. 〈◊〉 And thou didst divide the sea before them so that they went through the midst of the sea on the dry land and their persecutors thou threwest into the deeps as a stone into the 〈◊〉 â—…5 mighty waters q i. e. The deep waters such as these were into which when a stone is thrown there is no hopes of seeing it again 12 Moreover thou * 〈◊〉 13. 〈◊〉 leddest them in the day by a cloudy pillar and in the night by a pillar of fire to give them light in the way wherein they should go 13 * 〈◊〉 19. 〈◊〉 1. Thou camest down also upon mount Sinai and spakest with them from heaven and gavest them right judgments and †〈◊〉 〈◊〉 true laws r Not such laws as some of the heathen laws were which taught them fallhood superstition Idolatry and other errours but such as discover the truth and the true mind and will of God and the true and onely way to life good s Both in themselves and to us also being useful to reach and comfort and save us statutes and commandments 14 And madest known unto them thy holy sabbath t That holy and blessed Sabbath-day which thou didst bless and 〈◊〉 to 〈◊〉 â—…n paradise Gen. 2. 3. commanding him and in him all his posterity to observe it which yet almost all people and Nations have quite forgotten yea so far as to mock at them Lam. 1. 7. thou didst graciously reveal unto thy people reviving that ancient law by another particular law about it given to us in the wilderness and commandedst them precepts statutes and laws by the hand of Moses thy servant 15 And * 〈◊〉 1â—… gavest them bread from heaven for their hunger and 〈◊〉 â—…6 〈◊〉 â—… 9 〈◊〉 broughtest forth water for them out of the rock for their thirst and promisedst them that they should 〈◊〉 1. â—… go in to possess the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hadst â—…worn to give them 16 But u Notwithstanding all these singular and wonderful mercies which he hither to recounted to aggravate their sins which he now comes to confess and to lead them to a sincere and ingenuous grief and repeutance for their sins not onely for the mischief which they brought upon themselves but for the injury and indignity which they offered to God they and our fathers dealt proudly x i. e. Sinned presumptuously and with contempt of God as scorning to submit their wills to Gods and hardned their neck and hearkned not to thy commandments 17 And refused to obey y Persisted in their disobedience after many admonitions and invitations to repentance neither were mindful of thy wonders that thou didst among them but hardened their necks and in their rebellion †〈◊〉 a 〈◊〉 appointed * 〈◊〉 14. 〈◊〉 a captain z i. e. designed proposed and resolved to do so Numb 14. 4. and therefore they are said to do so as Abraham is said to have offered up Isaac Heb. 11. 17. because he intended and attempted to do it to return to their bondage but thou art †〈◊〉 God 〈◊〉 a God ready to pardon * 〈◊〉 34. 6. 〈◊〉 1â—… 18. gracious and merciful flow to anger and of great kindness and forsookest them not 18 Yea 〈◊〉 32. 4. when they had made them a molten calf and said This is thy God that brought thee up out of Aegypt and had wrought great provocations 19 Yet thou in thy manifold mercies forsookest them not in the wilderness a Where if thou hadst left them without thy conduct and comfort they had been utterly lost and undone the pillar of the cloud departed not from them by day to lead them in the way neither the 〈◊〉 13. 〈◊〉 14. 〈◊〉 〈◊〉 1â—… pillar of fire by night to shew them light and the way wherein they should go 20 Thou gavest also thy 〈◊〉 11. good spirit b Which thou didst graciously and plentifully impart unto Moses and then unto the seventy Elders Numb 11. 17 25 26. to the end that they might be able to direct and govern thy people wisely and in thy fear to instruct them and with-heldest not thy 〈◊〉 16. manna from their mouth and gavest them 〈◊〉 12. 〈◊〉 17. 6. water for their thirst 21 Yea * Deut. 2. 7. forty years didst thou sustain them in the wilderness so that they lacked nothing their * Deut. 8. 4. cloths waxed not old and their feet swelled not c Of which see the notes on Deut. 8. 4. 22 Moreover thou gavest them kingdoms and nations and didst divide them into corners d Or into a corner But the singular number is very commonly put for the plural This is understood either 1. Of the Israelites to whom God divided by lot the Kingdoms and Nations last mentioned and gave them all the corners or sides or quarters for all these the word signifies of their land Or rather 2. Of the heathen Nations whom God in a great measure destroyed and the remainders of them he dispersed into corners that whereas before the Israelites came they had large habitations and dominions now they were cooped up into corners some of them into one Town or city and some into another in the several corners of their land as indeed we find them afterward whilest the Israelites dwelt in a large place and had the possession of their whole land some few and small parcels excepted Compare Deut. 31. 26. where the like phrase is used in the same sense so they possessed the land of Sihon * Numb 21. 21. c. and the land of the king of Heshbon and the land of Og king of Bashan 23 Their children also multipliedst thou as the stars of heaven and broughtest them into the land concerning which thou hadst promised to their fathers that they should go in to possess it 24 So the children went in and possessed the land and thou subduedst before them the inhabitants of the land the Canaanites and gavest them into their hand with their kings and the people of the land that they might do with them †Heb. according to their will as they would 25 And they took strong cities and a fat land and possessed houses full of all goods ‖ Or cisterns wells digged vineyards and olive-yards and †Heb. trees of food fruit-trees in abundance so they did eat and were filled and * Deut. 32. 15. became fat and delighted themselves in thy great goodness e i. e. In all these comforts and
5 Harim Meremoth Obadiah 6 Daniel Ginnethon Baruch 7 Meshullam Abijah Mijamin 8 Maaziah Bilgai Shemajahâ—… these were the priests 9 And the Levites both Jeshua the son of Azaniah Binnui of the sons of Henadad Kadmiel 10 And their brethren Shebaniah Hodijah Kellta Pelajah Hanan 11 Micah Rehob Hashabiah 12 Zaccur Sherebiah Shebaniah 13 Hodijah Bani Beninu 14 The chief of the people c i. e. Their elders or representatives acting in the stead and by the appointment of all the rest for it had been troubelsome and unnecessary for every one of the people to seal Parosh Pahath-moab Elam Zattu Bani 15 Bunni Azgad Bebai 16 Adonijah Bigvai Adin 17 Ater Hizkijah Azzur 18 Hodiah Hashum Bezai 19 Hariph Anathoth Nebai 20 Magpiash Meshullam Hezir 21 Meshezabeel Zadok Jaddua 22 Pelatiah Hanan Anajah 23 Hoshea Hananiah Hashub 24 Hallohesh Pileha Shobek 25 Rehum Hashabnah Maasejah 26 And Ahijah Hanan Anan 27 Malluch Harim Baanah 28 * Ezr. 2. 〈◊〉 And the rest d Those who did not write and seal with their own hands but onely by their deputies above mentioned of the people the priests the Levites the porters the singers the Nethinims and all they that had separated themselves from the people of the lands unto the law of God their wives their sons and their daughters every one having knowledge and having understanding 29 They clave to their brethren e They owned and ratified what the others had done in their names declaring their assent to it by their words or by the lifting up of their hands as the manner was their nobles and entred into a curse and into an oath f i. e. An outh bound with a curse or imprecation upon themselves in case they violated it to walk in Gods law which was given †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Moses the servant of God and to observe and do all the commandments of the LORD our Lord and his judgments and his statutes 30 And that we would not give g To wit in marriage having sworn obedience to Gods Laws in the general they now do so to some particulars wherein they had lately transgressed or were most prone to transgress * Exod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our daughters unto the people of the land nor take their daughters for our sons 31 * Exod. 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 Deut. 5. 12. Chap. 13. 〈◊〉 〈◊〉 And if the people of the land bring ware or any victuals on the sabbath day to sell that we would not buy it of them on the sabbath or on the holy day and that we would leave * Lev. 〈◊〉 〈◊〉 the seventh year h i. e. Leave the land at rest from plowing or tilling it in that year according to Gods command Exod. 23. 10 11. Levit. 25. 4. and the * Deut. 〈◊〉 〈◊〉 exaction of †Heb. 〈◊〉 〈◊〉 every debt i Heb. hand debts are called hands because they are commonly contracted or confirmed by a bill under the hand of the debtour 32 Also we made ordinances for us to charge our selves k i. e. Every particular head or person among us Which they had warrant to do both from the nature of the thing because this was necessary to be done for the upholding of Gods Worship and from the warrant of former examples in the like case 2. 〈◊〉 24. 5. yearly with the third part of a shekel for the service of the house of our God 33 For the shew-bread and for the continual meat-offering and for the continual burnt-offering l Formerly these things were provided out of the treasures of the Temple 1 Chron. 26. 20. And when those failed out of the Kings treasure 2 Chron. 31. 3. But how both these failing provision is here made for them another way * See 〈◊〉 28. 〈◊〉 of the sabbaths of the new moons for the set feasts and for the holy things m i. e. For the Sacrifices all which were holy and for the sin-offerings n Which are particularly mentioned as most necessary and suitable to their present state which was exceeding sinful and therefore miserable and calling aloud for atoning Sacrifices to make an atonement for Israel and for all the work of the house of our God 34 And we cast the lots amongst the priests the Levites and the people o To determine the time and order in which each of them should take the care of the business for the wood-offering p For the wood which was to be spent in great quantity being used in every Sacrifice and formerly had been supplied out of the Temples treasures or by the King which could not now be done to bring it into the house of our God q i. e. Into the place appointed to receive it in the buildings adjoyning or belonging to the Temple after the houses of our fathers r i. e. According to our several families which were to take the charge of it by course at times appointed year by year to burn upon the altar of the LORD our God * 〈◊〉 16. 12. as it is written in the law 35 And * 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 2â—… to bring the first fruits of our ground s i. e. Of the fruits of our ground All the particulars of the first-fruits are exactly and distinctly mentioned that none might pretend ignorance when they withheld any part of the Priests dues which at that time especially the people were very prone to do through poverty or covetousness or profaneness and that the Priests fights might be firmly assured to them and the first fruits of all fruit of all trees year by year unto the house of the LORD 36 Also the first born of our sons and of our cattle as it is written * 〈◊〉 13. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 〈◊〉 〈◊〉 15 〈◊〉 in the law and the firstlings of our herds and of our flocks to bring to the house of our God unto the priests that minister in the house of our God 37 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â—… 13. 〈◊〉 〈◊〉 12. c. 〈◊〉 1â—… 4. 〈◊〉 〈◊〉 2. And that we should bring the first-fruits of our dough and our offerings and the fruit of all manner of trees of wine and of oil unto the priests to the chambers of the house of our God and * 〈◊〉 〈◊〉 3â—… 〈◊〉 〈◊〉 the tithes of our ground unto the Levites that the same Levites might have the tithes in all the cities of our tillage t i. e. The tithes of all the fruits of the ground belonging to our several Cities 38 And the priest the son of Aaron u i. e. Some Priest or Priests appointed to this work that so neither the people might wrong the Levites nor the Levites defraud the Priests of their dues shall be with the Levites * 〈◊〉 1â—… â—…6 when the Levites take tithes and the Levites shall bring up x At their own charges the
I despair No I will not I know he is a just and a faithful and merciful God and he knows that mine Heart is upright before him and that I am no Hypocrite but c Though I will trust in him yet I will humbly expostulate the matter with him I will †Heb. prove or argue maintain mine own ways d I will argue or prove or demonstrate my ways i. e. I will make a full free Confession of the whole course of my Life and I will boldly though submissively assert mine own Integrity which he also will I doubt not acknowledge And what I have done amiss I will as freely confess and make Supplication to my judge for the pardon of it before him e Before his Tribunal for I desire no other Judge but him 16. He also shall be or is my Salvation f I rest assured that he will save me out of these miseries sooner or later one way or other if not with a temporal yet with an eternal Salvation after Death of which he speaks Ch. 19. 25 c. for g Or but as this particle commonly signifies for this Clause is put by way of opposition to the former and the sense is But if I were an Hypocrite as you alledge I durst not present my self before him to plead my Cause with him as now I desire to do nor could I hope for any Salvation from or with him in Heaven an Hypocrite shall not come before him 17. Hear diligently my Speech h This he desired before v. 6. and now repeateth either because they manifested some neglect or dislike of his Speech and some desire to interrupt him Or because he now comes more closely to his business the foregoing Verses being mostly in way of Preface to it and my declaration i i. e. The words whereby I declare my Mind with your Ears 18. Behold now I have ordered my †Heb. judgment Cause k To wit within my self I have seriously and sincerely considered the state of my case and what can be said either for me or against me and am ready to plead my Cause I know that I shall be justified l i. e. Acquitted by God from that Hypocrisie and Wickedness wherewith you charge me and declared a righteous and innocent person humane Infirmities excepted 19. Who is he that will plead with me m Where is the man that will do it Nay Oh that God would do it which here he implies and presently expresseth For now if I hold my Tongue I shall give up the Ghost n My grief for Gods heavy Hand and for your bitter Reproaches would break my Heart if I should not give it vent 20. Only do not Two things unto me o Which Two he expresseth v. 21. then will I not hide my self from thee p Then shall I boldly present my self and Cause before thee 21. * Ch. 9. 34 35. 33. 7. Withdraw thine hand far from me q i. e. Suspend my Torments during the time of my pleading with thee that my Mind may be at liberty and let not thy dread make me afraid r Do not present thy self to me in terrible Majest neither deal with me in rigorous Justice but hear me meekly as one man heareth another and plead with me upon those gracious Terms wherewith thou usest to deal with Mankind 22. Then call thou and I will answer or let me speak and answer thou me s Then chuse thy own Method Either do thou charge me with Hypocrisie or more than common Guilt and I will deâ—…end my self Or I will argue with thee concerning thy extraordinary severity towards me and do thou â—…hew me the reasons of it This proposal savoured of too great self-confidence and of Irreverence towards God for which and such like Speeches he is reproved by God Ch. 38. 2 3. 40. 2. 23. How many are mine Iniquities and sins t That I am a sinner I confess but that I am guilty of so many or such heinous Crimes as my Friends suppose I utterly deny and if I be so do thou O Lord discover it to my shame Make me to know my transgression and my Sin u If peradventure my heart deceive me therein for I am not conscious to my self of any enormous crime 24. Wherefore hidest thou thy Face x i. e. Withdrawest thy favour and help which thou didst use to afford me as this Phrase is commonly used as Deut. 31. 17. Psal. 13. 1. 102. 2. c. and * Deut. 32. 20. Ruth 1 21. Ch. 16. 9. 19. 11. 33. 10. holdâ—…st me for thine Enemy y i. e. Dealest as harshly with me as if I were thy professed Enemy 25. * Isa. 42. 3. Wilt thou break a Leaf driven to and fro And wilt thou pursue the dry stubble z Doth it become thy infinite and excellent Majesty to use all thy might to crush such a poor impotent frail Creature as I am that can no more resist thy Power than a Leaf or a little loose and dry straw can resist the fury of the Wind or Fire 26. For thou writest a i. e. Thou appointest or inflictest A Metaphor from Princes or Judges who antiently used to write their Sentences or Decrees concerning Persons or Causes brought before them See Psal. 149. 9. Ier. 22. 30. Ioh. 19. 22. bitter things b i. e. A terrible Sentence or most grievous punishments against me and * Psa. 25. 7. makest me to possess the Iniquities of my Youth c Thou dost now at once bring upon me the punishment of all my sins not excepting those of my Youth which because of the Folly and weakness of that Age are usually excused or winked at or at least but gently punished 27. * Chap 〈◊〉 11. Thou puttest my Feet also in the stocks d Thou encompassest me with thy Judgments that I may have no way or possibility to escape and †Heb. observest lookest narrowly unto all my Paths e When thou hast me fast in Prison thou makest a strict and diligent search into all the actions of my life that thou mâ—…ist find matter to condemn me thou settest a Print upon the †Heb. roots Heels of my Feet f i. e. Thou followest me close at the Heels either to observe my Actions or to pursue me with thy Judgments so that thou dost oft tread upon my Heels and leave the prints of thy Footsteps upon them 28. And he g Either 1. Man or Iob supposed to be Gods Adversary in this contest So he speaks of himself in the third Person as is usual in this and other sacred Books So the Sense is He i. e. this poor frail Creature this Carkass or Body of mine which possibly he pointed aâ—… with his Finger consumeth or pineth away c. So he mentions here the effect of Gods severe proceedings against him to
g The sense is either 1. This admonition I now give you that you may know it in time and for your good that you may seriously consider and prevent it Or 2. This judgment will come upon you that you may be taught by your own sad and costly Experience what you would not learn without it that there is a judgment h i. e. That there will be a time of judgment when God will call men to an account for all their hard speeches and miscarriages and particularly for their rash and uncharitable censures of their brethren Matth. 7. 1. Rom. 14. 4. Iam. 4. 11. either in this life or at that last and dreadful Day of the general Resurrâ—…tion of which he sâ—…ke v. 25 c. and judgment God sees and observes and will judge all your words and actions and therefore do not flatter your selves with vain hopes of Impunity CHAP. XX. 1. THen answered Zophar the Naamathite and said 2. Therefore a For this thy severe sentence and denunciation of God's judgments against ut Chap. 19. 29. which much more justly belongs to thy self and is actually executed upon thee and because of thy reproaches as it followeth v. 3. do my thoughts cause me to answer b I thought to have troubled my self and thee with no further discourses considering how exceptious and incorrigible thou art but my thoughts or consideration of thy reproachful words force me to break silence and to answer thee as the matter requires and for this I make hast c I speak sooner than I intended because I am not able to contain my self longer and fear lest I should forget what is in my mind Possibly he interrupted Iob when he was proceeding further in his discourse Or he prevented some of his brethren who made an offer to speak 3. I have heard d From thy mouth Or shall I hear to wit with patience and without a reply Who can endure it the check of my reproach e i. e. Thy shameful and opprobrious reproofs of us as if we and all thy Friends were void of all humanity and natural affection towards thee and were haters and cruel Persecuters and even Devourers of thee Chap. 19. 19 22. and as if we were guilty of most hainous Crimes and might expect God's Vengeance upon us and the spirit f i. e. My Soul or Mind out of my understanding g Or because of for so the Hebrew Mem oft signifies my understanding i. e. Out of or because of that certain knowledge which I have of this matter from study and experience I have not spoken and I shall not speak out of ignorance or prejudice or passion and rage against Iob as he asperseth us but only what I evidently know and yet hope that I can and shall convince thee of causeth me to answer h i. e. Forceth me to speak Or answereth for me i. e. either vindicates me against thy Calumnies or suggesteth an answer to me 4. Knowest thou not this i i. e. This which I am now about to say How canst thou thou I say who pretendest to such an exact and universal knowledge of men and things be ignorant of so notorious a thing which wicked men sensibly feel and good men diligently observe and all men are forced to acknowledge one time or other of old k i. e. From the experience of all former ages since man was placed upon earth l i. e. Since the World was made and there were any men to observe God's Government of it 5. * Psal. 37. 35 36. That the triumphing of the wicked is †Heb. from near short m Heb. is from near i. e. from or for a little time They have not long enjoyed it and it will shortly vanish and the joy of the hypocrite n This he adds by way of reflection upon Iob who though he did clear himself from gross wickedness yet might be guilty of deep hypocrisie but for a moment 6. * Isa. 14. 13 14. Obad. 3 4. Though his excellency mount up to the heavens o Though he be advanced to great Dignity and Authority in the World and his head reach unto the †Heb. cloud clouds 7. Yet he shall perish for ever like his own dung p Which men cast away with contempt and abhorrency Compare 1 Kings 14. 10. 2 Kings 9. 37. they which have seen him q With admiration at his felicity shall say where is he r i. e. He is no where to be found he is utterly lost and gone 8. He shall fly away * Psa. 73. 20. as a dream s Which for the present makes a great shew and noise and highly affects the Fancy but hath nothing solid nor permanent in it for as soon as the man awakes all vanisheth and the remembrance of it is quickly lost and shall not be found t The man will be utterly lost and gone together with all his riches and glory yea he shall he chased away as a vision of the night u Which appears to a man in the night and in his sleep 9. * Ch. 7. 8 10. Psal. 37. 36. 103. 16. The eye also which saw him shall see him no more neither shall his place any more behold him x i. e. It shall not acknowledge nor contain him A figure called Prosopopeia as Iob 7. 10. Or neither shall it i. e. the Eye last mentioned behold him any more in his place 10. ‖ Or the pâ—… shall oppress 〈◊〉 children His children shall seek to please the poor y Either 1. to get some small relief from them in their extream necessity Or rather 2. lest they should revenge themselves of them for the great and many Injuries which their Father did them or seek to the Magistrate for reparations and his hands shall restore their goods z By the sentence of the Judge to whom the oppressed poor will appeal notwithstanding all their entreaties and endeavours to disswade them from so doing 11. His bones a i. e. His whole Body even the strongest parts of it which may seem most remote from danger are full of the sin of his youth b Heb. of his youth i. e. of his youthful pleasures and lusts by a Metonymy of the subject And this may be understood either 1. of the sins themselves that he shall persevere in his youthful lusts even in old age and shall die without repentance Or rather 2. of the punishment of his sins of which he is speaking both in the foregoing and following Verses He shall feel the sad effects of those sins in his riper years as riotous sinners commonly do and as it follows attended him to his grave Or with his secret ways or sins as others render it Whereby he possibly intimates that Iob though he appeared righteous before others yet was guilty of some secret wickedness for which God was
and the heritage †Heb. of his decree from God appointed unto him g Heb. the heritage i. e. the Portion as before called here an heritage partly to note the stability and assurance of it that it is as firm as an Inheritance to the right Heir and partly in opposition to that Inheritance which he had gotten by fraud and violence of his word either 1. of God's Word i. e. which is allotted to him by the word or sentence of God Or 2. of the wicked man's word the reward of his speeches which like his actions are and may well be presumed to be wicked and blasphemous and many ways offensive to God And he instanceth in his speeches rather than his actions to meet with Iob who though he made some colourable excuses for his actions yet was manifestly guilty of hard and sinful speeches against God which he would hereby intimate that they were not such harmless and excusable things as Iob pretended as appeared by these severe judgments which they brought upon wicked men by God CHAP. XXI 1. BUt Iob answered and said 2. Hear diligently my speech and let this be your consolations a Or This shall be your consolations i. e. I shall accept of your patient and diligent attention to me in stead of all those consolations which you owed to me in this condition and which I expected from you 3. Suffer me that I may speak b Without such interruption as you have given me Chap. 20. 2. and after that I have spoken * Ch. 16. 10 17. 2. mock on c If I do not defend my Cause with solid and convincing Arguments go on in your scoffs if you please 4. As for me is my complaint to man d Or of man for the prefix Lamed commonly signifieth both to and of And this question implies a Denial or that his Complaint is not to or of man to wit only but to or of God as is here sufficiently implied and oft elsewhere expressed by Iob in this Book So the sense seems to be either 1. this I do not make my moan or complaint unto or expect relief from you or from any men but from God onely and therefore you have reason patiently to hear me when I am pouring forth my Complaints to God Or rather 2. this do I onely complain or have I reason to complain onely of you and your unmerciful carriage to me or of men who have dealt barbarously with me Chap. 1. 30. 1. 9. c. Surely no But my complaint is of God and of his hard and severe dealing with me It is he who hath alienated my Friends affections from me and stirred up mine enemies against me And though it hath been my chief care and business to please and serve him yet he hath also set himself against me and shot all his Arrows into me And therefore my Expostulations with him which here follows v. 7. is the more reasonable and if you will hear me calmly and patiently you will find that I have cause of complaining and if it were so e i. e. If my complaint were only of man I have cause to be troubled Or if it be so i. e. If I do not complain of man but of God it is no wonder if my Spirit be greatly oppressed and you ought to allow me the liberty of easing my troubled mind and modestly pleading my Cause before God why should not my spirit be †Heb. shortned troubled f Heb. be shortned or straitned i. e. either grieved or vexed as this word signifies Exod. 6. 9. Num. 21. 5. Iudg. 10. 16. 16. 16. The heart is enlarged by joy and contracted by sorrow as appears by Philosophy and Experience 5. †Heb. look unto me Mark me and be astonished g Consider what I am about to say concerning the wonderful prosperity of the worst of men and the intolerable pressures of some good men such as I have manifested and shall prove that I am and it is able to fill you that are but Spectators with astonishment and horrour at the strange and mysterious course of Divine Providence herein and therefore it is no wonder if I who suffer such things from that God whom I have so faithfully served am overwhelmed with the sense of it and lay your hand upon your mouth h i. e. Be silent as this Phrase is oft used as Chap. 40. 4. Prov. 10. 32. Mich 7. 16. for shame forbear to vex me with your words Or you will lay c. the Imperative being put for the Future as is usual I am perswaded you will be silenced and convinced by what I shall say 6. Even when I remember i What I have partly observed and partly felt of these things The very remembrance of what is past fills me with dread and horrour I am afraid and trembling taken hold on my flesh 7. * Ch. 12. 6. Psal 17. 10. 73. 3 12. Jer. 12. 1. Hab. 1. 16. Wherefore k He expostulates this matter partly with his Friends If things be as you say how comes this to pass c. partly with God himself wherefore doth the righteous God distribute things so unequally do the wicked live l To wit long and happily as living is oft taken as Levit 18. 5. 1 Sam. 10. 24. 25. 6. Psal. 38. 19. a painful and afflicted life being a kind of death and oft so called as Deut. 30. 15 19. Prov. 15. 10. 19. 16. 1 Cor. 3. 22. 15. 31. become old m To wit in their prosperous estate yea are mighty in power 8. Their seed n Either 1. the Fruits of their ground Or rather 2. their Children as it is explained in the next branch of the Verse the words both here and there used being commonly so understood is established o i. e. They multiply and prosper greatly in their sight p Which is a great addition to their happiness with them and their off-spring before their eyes 9. Their houses †Heb. are peace from fear are safe from fear neither is the rod of God upon them q They neither fear nor feel any disturbance 10. Their bull gendreth and faileth not their cow calveth and casteth not her calf 11. They send forth their little ones like a flock r Of Sheep or Goats as the word signifies in great numbers and with sweet concord which is a singular delight to them and to their Parents and their children dance 12. They take the timbrel and harp and rejoyce at the sound of the organ 13. They spend their days ‖ Or in 〈◊〉 in wealth s In good i. e. in the enjoyment of all the good things of this life without any mixture of evil and in a moment t They do not die of a lingring and tormenting Disease as I now and many other good men die but suddenly and sweetly like Lambs
k Or and which conjunction is oft understood he giveth meat c. i. e. By the self-same Clouds he punisheth wicked men by Thunder and Lightning and provideth for others by those plentiful Showers which accompany them 32. With clouds l With thick and black Clouds spread over the whole Heavens as it is in times of great Thunders and Lightnings Heb with hands either the Clouds are so called for their resemblance to hands 1 Kings 18. 44. as being hollow and spread abroad or the meaning is that God covereth the light as it were by the hollow of his Hand as a man sometimes covâ—…rs the light of a Candle he covereth the light m Either the Lightning or rather the Sun which is fitly called Light Iob 31. 26. Psal. 136 7. as being the Fountain of Light and commandeth it not to shine n Or giveth a charge concerning it to wit that it shall be covered Or forbiddeth it as this Hebrew word joyned with this Proposition usually signifies as Gen. 2. 17. 28. 6 1 Kings 2. 43. 11. 11. and elsewhere i. e. hindreth it as it were by an express command or prohibition from its usual and proâ—…er work to wit from shining by the cloud that cometh betwixt o Which God interposeth as a vail between the Sun and Earth by which he doth as it were deliver his command or prohibition to the Sun that he should not shine 33. The noise thereof p To wit of or within the black and thick Cloud spoken of v. 32. Or â—…is i. e. Gods noise to wit the Thunder which is called Gods voice Psal. 29. 4 5. sheweth concerning it q To wit the rain which is the Principal subject of these Verses of which he speaketh expresly v. 27 28. and of its Companions the Clouds and Thunder and Lightning in all the following Verses The sense is The Thunder gives notice of â—…he approaching Rain the cattle also concerning †Heb. that whicâ—… goeth up the vapour r And as the Thunder so also the Cattle sheweth which Verb is understood out of the foregoing Clause after the manner concerning the Vapour i. e. concerning the coming of the Rain but he puts Vapour for the Rain because divers Cattle are very sagacious in this matter and do not onely perceive the Rain when it is ready to fall but foresee it at some distance by the Vapours which are drawn up by the Sun in great abundance and by divers motions and actions give men timely notice of it as hath been observed not onely by Husbandmen but also by learned Authors CHAP. XXXVII 1. AT this also a Of which I have already spoken and am now to speak further to wit the Thunder which hath oft times made even Atheists and other wicked men to tremble with a fear of horrour and good men to tremble with a fear of reverence and a due dread of God's Judgments my heart trembleth and is moved out of his place b Leaps and beats excessively as if it would leap out of my Body 2. †Heb. hear in hearing Hear attentively c It seems not improbable that whilst Elihu was speaking it Thundred greatly and that Tempest was begun wherewith God ushered in his Speech as it here follows Chap. 38. 1. and that this occasioned his return to that subject of which he had discoursed before and his exhortation to them to mind it with deeper attention †Heb. â—…is voice with trembling the noise of his voice d Or his Voice to wit the Thunder which is called a Voice Exod. 20. 18 and Gods Voice Psal. 29. 4. with trembling because the Thunder is an effect or evidence of God's mighty Power and oft-times of his Anger also and the sound that goeth out of his mouth e As the voice and Thunder is God's Voice goeth out of Man's Mouth Or that is produced by God's word or command which is oft signified by his Mouth 3. He directeth it f To wit his Voice which he shooteth or guideth like an Arrow to the mark so disposing it that it may do that work for which he sends it under the whole heaven g Far and wide through all the parts of this lower world and his †Heb. light lightning unto the †Heb. wings of the earth ends of the earth h From one end of the Heaven to the opposite end or part of the Earth as from East to West Mat. 24. 27. 4. After it * Psal. 29. 3. a voice i i. e. After the Lightning For though the Thunder be in order of Nature before the Lightning yet the Lightning is seen before the Thunder is heard roareth he thundreth with the voice of his excellency k Or with his excellent or high or lofty Voice both loud and full of Majesty and awfulness and he will not stay l Or delay Heb. take them by the â—…eel as Iacob did Esau in the Womb to delay or stop him from entring into the World before him them m Either 1. the Lightnings spoken of in the beginning of the Verse But these do not stay till his Voice bâ—… heard but come before it Or rather 2. The Rains and storms of which he spoke before and will speak again v. 6. when his voice is heard 5. God thundreth marvellously n With a wonderful and terrible noise and so as to produce many wonderful effects as the breaking down of great and strong Trees or Buildings the killing of men in a stupendious manner c. with his voice * Chap. 5. 9. 36. 26. great things doth he which we cannot comprehend o Even in the course of Nature and in visible things which all men see but scarce any can give the true and satisfactory reasons of them for the greatest Philosophers speak onely by guess and are greatly divided among themselves about them And therefore it is not strange if the secret and deep counsels of Divine Providence be out of our reach and it is great arrogancy in thee O Iob to censure them because thou dost not fully understand them 6. For * Psal. 14â—… 16 17 he saith to the snow be thou on the earth p By his powerful Word and Will the Snow is made in the Air and falls upon the Earth where and when he seeth fit †Heb. aâ—…d to the shower of Rain and â—…o the showers of 〈◊〉 of his streâ—…th likewise to the small rain and to the great rain of his strength q i. e. Those great storms or showers of Rain which come with great force and irresistible violence 7. He Sealeth up the hand of every man r By these great Snows and Rains he drives men out of the Fields and seals or binds up their hands from all that work and drives them home to their Houses and in a manner shuts them up there See Gen.
Power Wisdom Justice and his counsels proceeding from them are past our finding out and therefore it is most absurd and intolerable that thou O Iob presumest to censure what thâ—…u dost not understand he * Ch. 36. 5. is excellent in power r And therefore as he doth not need any unrighteous action to advance himself so he cannot do it because all such things are acts and evidences of impotency or weakness and in judgment s i. e. In the just and righteous administration of judgment as this word is oft used and â—…s the thing it self and the following words plainly evince And this he adds to intimate that although God had indeed a Power to crush Iob or any other Man yet he never did nor can exercise that power unjustly or tyrannically as Job seemed to insinuate and in plenty of justice t In great and perfect Justice such as no Man can justly reproach †Lam. 3. 33. he will not afflict u To wit without just cause and above measure as it may and must be limited both from the foregoing words and from Iob's complaint which was of that very thing and from the nature of the thing because otherwise this Proposition that God will not afflict is not simply and universally true Or these last words may be joyned with the former and so some render the place He is excellent in Power and or but or yet â—…e will not 〈◊〉 any Man with judgment and much i. e. too much justice i. e. with extremity or rigoâ—…r of Justice 24. Men do therefore fear him x For this cause to wit because of God's infinite and excellent Perfections and especially those mentioned in the foregoing Verse men do or should for the future Tense is oft used potentially as Hebricians know fear or reverenâ—… him and humbly submit to him and not presume to quarrel or dispute with him as thou O Iob hast done he respecteth not y Heb. He doth not or will not behold to wit with respect or approbation he beholdeth them afar off with scorn and contempt any that are wise of heart z i. e. Such as are wise in their own eyes that lean to their own understandings and despise all other men in comparison of themselves and scorn all their counsels that are so puffed up with the opinion of their own wisdom that they dare contend with their Maker and presume to censure his counsels and actions Which he hereby intimates to be Iob's fault and to be the true reason why God did not respect nor regard him nor his Prayers and Tears as Iob complained And so this is also a Tacit advice and exhortation to Iob to be humble and little in his own eyes if ever he expected or desired any favour from God CHAP. XXXVIII 1. THen the LORD answered Iob a i. e. Began to debate the matter with him as Iob had desired * Nah. 1. 3. out of the whirlwind b i. e. Out of a dark and thick Cloud from which he sent a terrible and tempestuous Wind as the harbinger of his presence In this manner God appears and speaks to him partly because this was his usual method in those times as we see Exod. 19. 18. Numb 9. 15 16. See also 1 Kings 19. 11. Ezek. 1. 4. partly to awaken Iob and his Friends to the more serious and reverend attention to his words partly to â—…estifie his displeasure both against Iob and against his three Friends and partly that all of them might be more deeply and throughly humbled and abased within themselves and prepared the better to receive and longer to retain the instructions which God was about to give them and said 2. Who is this c It is a question of admiration and reprehension What and where is he that presumeth to talk at this rate This Language becomes not a Creature much less a Professour of Religion The Person here designed is not Elihu who spoke last but Iob who had spoken most as is apparent from v. 1. and from Chap. 42. 3. where Job takes the following reproof to himself and from the following Discourse wherein God convinceth Job by divers of the same kind of arguments which Elihu had used against him that darkeneth counsel d Either 1 his own counsel i. e. that expresseth his own mind darkly and doubtfully But that was not Job's fault He spake his mind too plainly and freely Or rather 2. God's counsel which is called simply counsel by way of eminency as the word and the commandment are oft put for the word and command of God For the great matter of the dispute between Job and his Friends was concerning God's counsel and purpose and providence in afflicting Job which being a wise and just and glorious action of God Job had endeavoured to obscure and misrepresent and censure And God's decrees and judgments are frequently called his counsels as Psal. 33. 11. Prov. 19. 21. Isa. 28. 29. Act. 2. 23. by words e God doth not charge Job as his three Friends had done with hypocrisie and wickedness in the course of life â—…or with atheistical opinions of God or his providence as some of the Hebrew Writers do but confines his reproof to his hard speeches without knowledge f Proceeding from ignorance and mistake and inconsiderateness not from malice or rage against God as his Friends accused him 3. * Chap. 40. 7. Gird up now thy loins g As Warriours then did for the Battle Prepare thy self for the Combate with me which thou hast oft desired I accept of thy Challenge Ch. 13. 22. and elsewhere like a man for I will demand of thee h Or I will ask thee Questions which he doth in the following Verses and †Heb. make me know answer thou me 4. * Psal. 104. 5. Prov. 8. 29 30. 4. Where wast thou i Then thou wast no where thou hadst no being thou art but of yesterday and dost thou presume to judge of my eternal Counsels I made the World without thy help and therefore can govern it without thy counsel and I do not need thee to be the Controller or Censuâ—…er of my works when I laid the foundations of the earth k When I made the Earth which is as the Foundation or lower part of the whole World and settled it as firm and fast upon its own Center as if it had been built upon the surest Foundations declare †Heb. if thou knowest understanding if thou hast understanding l But if thou art ignorant of these manifest and visible works do not pretend to the exact knowledge of my secret Counsels and mysterious Providences 5. Who hath laid the measures thereof m Who hath prescribed how long and broad and deep it should be if thou knowest or who hath stretched the line n To wit the measuring line to regulate all its dimensions so as might
1. 53. 1 thoughts o He hath no serious thoughts of not regard unto God or his word which ought to command him or his Threats and Judgments which should keep him in awe Or all his thoughts are there is no God to wit no such God as minds the Affairs of the World and the Actions of Men and punisheth Sinners He was a Deist and owned a God at least in words but denied his Providence 5. His ways are alwayes grievous p His whole course and carriage is vexatious to all that are within his reach but especially to the poor who cannot right themselves and to just and good Men whom he hateth and persecuteth Or His ways i. e. his designs and enterprizes at all times are prosperous or successful or do bring forth for this Verb signifies as the pains and trouble so also the success and comfort of child-bearing or the bringing forth Children as Psal. 20. 9. Isa. 54. 1. Ier. 4. 31. And the accomplishment or disappointment of designs is frequently expressed by this Metaphor of which see 2. Kings 19. 3. Psal 7. 14. Isa. 59. 4. c. And this sence seems best to suit with the Context * Prov. 24. 7. thy judgments q Either 1. Thy Laws which are oft called Iudgments Or rather thy Threatnings denounced against and Punishments inflicted upon Sinners are far above out of his sight r Either 1. He doth not feel them thou removest them far from him which indulgence of thine is the cause of his insolency Or rather 2. He doth not discern nor regard nor fear them nor think of them but goes on securely and resolvedly in his wicked courses He hath not so much Faith nor Reason as to apprehend or consider them but like a brute-Beast looks onely downward to the Earth and minds not things above him And thus it seems best to agree with the foregoing and following Clauses His Devices succeed and therefore he neither fears God's Judgments nor the power of his Enemies but fancies his Happiness to be unchangeable as it follows v. 6. i. e. He despiseth them being confident that he can blow them away with a Breath This is a Gesture of contempt or disdain both in Scripture as Psal. 12. 5. Mal. 1. 13. and in other Authors as in Plautus where one speaks thus to a proud and bragging Captain Thou hast blown away whole Legions with thy Breath as Leaves are blown away by a wind as for all his enemies he puffeth at them s. 6. He hath said in his heart t He thinketh or perswadeth himself I shall not be moved u Or removed to wit from my place and happy state for I shall †Heb. unto generation and generation never be in adversity x Or because I am not in adversity therefore I never shall be in it His present prosperity makes him secure for the future Comp. Revel 18. 7. Or yea for this particle sometimes hath no other signification or use but onely to amplify or aggravate as it is also taken 1. Sam. 15 20 24. 11. I shall never be in evil So the sence of the place is I shall not onely be kept from total ruin or a removal from my place and estate but I shall not meet with the least cross or trouble For this evil is not the evil of Sin as some here understand it in which he knew that he was and was resolved ever to continue but the evil of Punishment which was the only thing that he feared or regarded 7. * Rom. 3. 1â—… His mouth is full of cursing y Either 1. Of Oaths and Blasphemies against God Or 2. Of reviling and execration of other men especially those that are good or those that stand in his way and hinder his wicked designs Or rather 3. Of Oaths and Imprecations against himself of which this word is used Numb 5. 21. Deut. 29. 12 21. Neh. 10. 29. By which he indeavours to gain Credit and to make his Neighbours secure and so to make way for the deceit and fraud which here follows For this wretched Man is represented both here and in the succeeding Verses as one that doth not act with open Violence and Hostility but with subtil and secret Artifices using all cunning Insinuations and Flatteries and Lies and among others Oaths of which an atheistical Politician said that Men were to be deceived with oaths and Children with Rattles or Toyes and †Heb. 〈◊〉 deceit and fraud z Two words signifying the same thing to note the greatness and frequency of his Deceits Or one word may signify the deceit lurking in his heart and the other the manifestation of it in external Frauds and Stratagems under his tongue a Either 1. In his Heart which is under the Tongue Or rather 2. Under his fair and plausible Speeches the Mischief here following is hid and covered Withal he seems to allude to Serpents whose poison lies hidden under their Tongue or within their Teeth is mischief and ‖ Or 〈◊〉 vanity b Or rather iniquity as this word is oft rendered or injury the vexation or oppression of other men which he covers with these fair pretences 8. He sitteth in the lurking places of the villages c Not within the Villages which is not a fit place for lurking but about them in the ways bordering upon them or leading to them as Robbers use to do * Heb. 3. 〈◊〉 in the secret places d That he may avoid the shame and punishment of Men which is the onely thing that he fears doth he murder the innocent his eyes †Heb. 〈◊〉 〈◊〉 〈◊〉 are privily set e Heb. Are hid The sence is either 1. He winketh as men do when they shoot their Arrows at a mark Or rather 2. He watcheth and looketh out of his lurking-place to spy what passengers come that way He alludes still to the practices of Robbers against the poor 9. He lieth in wait †Heb. 〈◊〉 secret places secretly as a lion in his den f Where he lurks and waits for prey he lieth in wait to catch the poor he doth catch g Or snatch or seize upon to wit with violence and to devour or destroy him the poor when he draweth him h Or by drawing him or after he hath drawn him He layeth Snares for him and when he takes him tears him in pieces into his net 10. †Heb. be breaketh 〈◊〉 He croucheth and humbleth himself i Like a Lion for he continues the same Metaphor which gathereth himself together and lies close upon the ground partly that he may not be discovered and partly that he may more suddenly and surely and fiercely lay hold upon his prey But for this Translation because this and is not in the Hebrew and there is another and there prefixed to the first Verb some joyn that first Verb to the end of the tenth Verse
or Error and in their Effect as guiding and directing men in the right and ready way to eternal Happiness Which also reflects upon that knowledge of Divine things which men have by the light of Nature and works of God or by the Doctrines of the Philosophers or others that wanted or neglected the light of God's word wherein there is a great deal of darkness and uncertainty and Error and Danger rejoycing the heart m Partly by that clear and certain knowledge of Divine things which it gives for knowledge is pleasant to the Soul Prov. 2. 10. and partly by the discoveries of God's Love and Grace to sinful men in Offers and Promises of Mercy therein contained the commandement of the LORD n i. e. All his Commands is * Psal. 119. 140. pure o Without the least mixture of Error or injustice or Deceit Which cannot be said of humane Laws enlightning the eyes p To wit of the Mind with an evident and compleat manifestation of God's Will and Man's Duty both which the works of Nature and all the Writings of men discover but darkly and imperfectly 9. The fear of the LORD q By which he understands not the Grace of God's fear as this Phrase is commonly taken nor the whole Worship of God as it is taken Psal. 34. 9. 11. Mat. 1â—… 9. but the Law and Word of God which is the only thing that is hâ—…re commended and which is meant by all the other parallel Titles of his Testimony and Statutes and Commandements and Iudgments and consequently by this of his â—…ear which is as it were hemmed in within them And this may well be so called by an usual Metonymy because it is both the Object and the Rule and the Cause of this Grace of holy Fear as God himself is called Fear for the like reason Gen. 31. 53. and in the Hebrew Psal. 76. 11. is clean r i. e. Sincere not adulterated with any mixture of Vanity or Falshood or Vice not requiring noâ—… allowing any uncleanness or wickedness as the Religion of the Gentiles did enduring for ever s Constant and unchangeable the same for Substance in all the Ages of the Church and the World Which is most true both of the moral Law and of the Doctrine of God's Grace and Mercy to sinful and miserable man which two are the Principal partâ—… of that Law of which he here speaks as is Evident from the whole Context For as the difference between the Old and the New Testament that lyes only in Circumstantial and Ceremonial or Ritual things which are not here intended and that Alteration also was foretolâ—… in the Old Testament and consequently the accomplishment of it did not destroy but confirm the certainty and constancy of God's word This also is opposed to humane Laws wherein there are and ought to be manifold Changes according to the difference of Times and People and Circumstances the judgments of the LORD t i. e. God's Laws frequently called his Iudgments because they are the Declarations of his righteous Will and as it were his legal oâ—… judicial Sentence by which he expects that men should govern themselves and by which he will judge them at the last day are †Heb. truste true and righteous altogether u. 10. More to â—…e desired are they than gold * Psal. 1â—…9 12. 127 Prov. 8. 11. 19. yea than much fine gold x Than Gold of the best quality and in the greatest quantity * Psal. 119. 103. sweeter also than honey y Which was most sweet in those Eastern Countries and †Heb. 〈◊〉 〈◊〉 of 〈◊〉 the honey comb z Than that Honey which the Bees have most diligently wrought in their Combs and which freely flows from them which is sweeter than the rest 11. Moreover by them is thy servant a I thy servant though a King and a Prophet and of some Repute for Wisdom and Knowledge yet I am daily taught by them Or 〈◊〉 as Dan. 12. 3. or clearly admonished as this word signifies 〈◊〉 18. 20. 2 Kings 6. 10. Eccles. 4. 13. 〈◊〉 3. 17 c. and 33. 3. 9. It is a faithful and excellent Monitor to shew me my Duty in all Conditions and to preserve me from falling into sin and danger and Mischief warned and in keeping of them b To those that make it their great Design and care to conform their whole Lives to them For he speaks not of a Legal and perfect keeping of them which no man attaineth to in this Life 〈◊〉 7. 20. Gâ—…l 3. 10 11 12. 1 Ioh. 1. 8. but of doing it in an Evangelâ—…al Sence with the allowances which God through Christ makes for Humane infirmities there is great reward c In this Life and especially in the next 12. * Psal. 40. 12. Who can understand d This may be here added Either 1. As a further Proof of the Excellency and necessity of God's Law because mens Errors are so many and hard to be discovered and prevented that they indispensably need such a Friend and Counsellor as the Law is to give them the true knowledge of themselves and of their sins Or 2. As a just and sorrowful Censure of himself upon the Consideration of the exact Purity of God's Law and the Comparing of his Life with it Thy Law O Lord is Holy and just and Good But I am a poor sinful Wreâ—…ch falling infinitely short of it and Condemned by it Or 3. As a signification of the insufficiency of God's Law strictly so called for the healing and saving of mens Souls and of the necessity of further supplies of the Gospel and grace of God whereby the eyes of their Minds may be enlightned to see that light which shines in God's Law and their Hearts may be renewed to yield universal Obedience to it for which therefore he prays in the following words And withal he implies that he did not expect that reward which he last mentioned as a just Recompence to his Obedience which he confesseth to need a Pardon more than to deserve a reward but only as an effect of God's grace and goodness his Errors e Either 1. His sins of ignorance of which this word is used Levit. 4. 2 22 27. 〈◊〉 5. 6. Or rather 2. His sins in general â—…â—…ich afterwards he divides into secret and presumptuous sins Or all deviations from God's Law which are thus called 1 Saâ—… 26. 21. Psal. 119. 67 118. Heb. 9. 7. Iam. 5. 20. The Sence is I cannot comprehend the numbers or the several kinds or all the Hainous Aggravations of my sins cleanse thou me f Both by justification or the Pardon of my sins through the Blood of thy Son which is to be shed for me and by Sanctification through thy holy Spirit co-working in and with thy Word to the further Renovation of my Heart and Life For these are the two ways of câ—…eansing Sinners
now am old yet have I not seen the righteous forsaken nor his seed begging bread c This assertion seems to be Contradicted by many Experiences nor can it be denied that both good Men and their Children have sometimes been reduced to great want Quest. How then is this true Ans. 1. Some render the last Clause thus nor did I ever see his seed to wit forsaken as was now said though begging Bread So the Sence is I have sâ—…en him brought to beggery yet even then God did not forsake him But this Sence agrees not with the Context nor Scope which is to shew the Plenty and Prosperity wherewith God blesseth him 2. This is to be understood of the seed of the Righteous treading in their Fathers steps from which if they degenerate they lose all their Priviledges as many places of Scripture witness 3. Some few Exceptions do not destroy the Truth of a general Proposition 4. These temporal Promises were more express and particular to the Iews in the times of the Old Testament than to Christians in the New and therefore were more literally fulfilled 5. He speaks not of any kind of wanting or desiring or receiving Relief from others for so David himself did 1 Sam. 21. 3. and 25. 8. but of the Customary Practise and Trade of begging which was threatned as a Curse to the disobedient Deut. 28. Psal. 109. 10. 6. Not begging to wit in vain Or so as to be forsaken as was now expressed and may very well be here understood Or so as not to be sustained or relieved by others 7. David speaks onely of his own Experience which if since that time it be Contradicted by other mens Experiences it is no more than what happens in all the Concernments of humane Life 26. * Psal. 112. 9. He is †Heb. all the 〈◊〉 ever merciful and lendeth d He is so far from begging from others that he hath Ability as well as Inclination to give or lend to others as need requires and his seed is blessed e Not onely with Spiritual but with Temporal blessings So far shall he be from wasting his Estate and undoing himself and Family by his Bounty and Charity as Covetous Worldings objected or feared 27. * Psal. 34. 14. Depart from evil And do good f Having therefore these glorious Promises and Priviledges let no man do any Evil or unjust thing to enrich or secure himself nor abstaining from Pious and Charitable Actions for fâ—…ar of undoing himself by them but let every man Live in the Conscionable discharge of all his Duties to God and Men committing himself and all his Affairs to God's fatherly Care and Providence and Confidently expecting his Blessing thereupon and dwell g i. e. Thou shalt dwell as before v. 3. to wit in the Land as is expressed v. 3. and afterwards in Heaven for evermore h Either Properly Or for a long time of which that Word is oft used 28. For the LORD loveth judgment i i. e. Just judgment or Righteousness as that Word is oft taken as hath been shewed again and again Either 1. In himself i. e. He loveth to execute Judgment upon the wicked and for the Righteous which he doth in the manner expressed in this Psalm Or 2. In the Righteous themselves whose Justice and Piety and Charity he sees and Loves and will reward it and forsaketh not his Saints k Or his Favourites or they to whom be hath a good â—…ill Or his bountiful Ones who exercise Benignity and Charity to others * Psal. 102. 28. they are preserved for ever but the seed of the wicked shall be cut off 29. * Prov. 2. 21 The righteous shall inherit the land l See on v. 3. and dwell therein for ever m See on v. 18. 30. * Prov. 10. 3â—… The mouth of the righteous speaketh n And that Freely and Customarily and from his Heart as the next Verse shews Having shewed in divers Verses God s singular Care over and Respect to the Righteous he proceeds to give a Character of them and withal to assign one Reason of the great Difference of God's dealings with them and with other Men. wisdom o Either 1. For the manner of it with Wisdom and Judgment Or rather 2. For the Matter of it Heavenly Wisdom and God's judgment or Word or Law as it follows v. 31. When the Discourses of other Men are either Wicked or Vain and useless his are serious and Edifying and Pious concerning the Word and ways of God and his tongue talketh of judgment o Either 1. For the manner of it with Wisdom and Judgment Or rather 2. For the Matter of it Heavenly Wisdom and God's judgment or Word or Law as it follows v. 31. When the Discourses of other Men are either Wicked or Vain and useless his are serious and Edifying and Pious concerning the Word and ways of God 31. * Psal. 40. 8. 119. 98. Isa. 51. 7. The law of his God is in his heart p According to God's Command Deut. 6. 6. and Promise Heb. 8. 10. His Thoughts and Meditations and Affections are fixed upon it He doth not talk Religiously in Design or with Ostentation but out of the abundance of his Heart Mat. 12. 35. * Psal. 38. 17. 40. 2. none of his ‖ Or goings steps shall slide q This passage describes Either 1. His Safety Consequent upon his Piety God will uphold and preserve him from falling into that Mischief which wicked men Plot against him Or rather 2. His Vertue or Piety Which is evidenced by his Words v. 30. by his Heart in the former part of this Verse and by his Actions in these Words His steps or goings i. e. his Actions shall not or rather do not For this Verb though Future may and should be rendred by the present as Futures frequently are in the Hebrew Language and as the two foregoing Future Verbs are rendred v. 30. slide or slip or swerve to wit from the Rule or from God's Law Which is to be understood as that Passage Psal. 119. 3. They do no iniquity and some such Expressions not simply and absolutely as if all good Men were Sinless which is abundantly Confuted both by many Scriptures and by universal Experience but Comparatively and in Respect of his Design and Course or Custome His Conversation is ordinarily Regular and unblameable He not onely begins well but Constantly preseveres in God's ways and will not be drawn to forsake God and Religion upon any Terms 32. The wicked watcheth r To find out a fit season or occasion to destroy him the righteous and seeketh to slay him 33. The LORD will not leave him in his hand s i. e. Not give him up to his Power and Rage nor condemn him t i. e. Not give his Consent to the Sentence of Condemnation which the wicked have pronounced against him
consentedest with him t Or as many render it then thou didst run with him thou didst readily and greedily associate thy self with him in his unrighteous Courses Thou didst yield to his Motions and that with great Complacency and Diligence and †〈…〉 hast been partaker with adulterers u By joyning with them in their lewd and filthy Practices 19. Thou givest x Heb. thou sendest forth to wit free for the Word is used of Mens dismissing their Wives or their Servants whom they left to their Freedom Thou hast an unbridled Tongue and castest off all restraints of God's law and of thy own Conscience and givest thy Tongue Liberty to speak what thou pleasest though it be offensive and dishonourable to God and injurious to thy Neighbour or to thy own Soul Which is justly produced as an Evidence of their Hypocrisie thy mouth to evil y Either to sinful or Mischievous Speeches and thy tongue frameth deceit z i. e. Uttereth Lyes or fair Words wherewith to Circumvent those who deal with them 20. Thou sittest and speakest a Thou dost not onely speak evil in a sudden Passion or upon some great Provocation but this is thy Constant and deliberate Practise and Business which thou dost pursue with great Facilty and Complacency all which this Phrase implies against thy brother b Strictly so called as the next Clause explains it Which is a great Aggravation of the sin and a Proof of his inveterate and obstinate Wickedness thou sâ—…anderest c Takest away his good Name which is better than all Riches yea than Life it self Which is contrary to my express and oft repeated Commands thine own mothers son 21. These things hast thou done and I kept silence d I did not express my Displeasure against thee in such grievous Judgments as thou didst deserve Or I was deaf I carried my self like one that did not hear thy sinful Speeches nor see or take any notice of thy wicked Actions thou thoughtest that I was altogether such a one as thy self †Thou didst Misconstrue and abuse this my Patience and long suffering as if it had proceeded from my Ignorance or Regardlessness or Approbation of thy evil Courses which I seemed by my Connivence to justifie or allow and thereupon didst grow more audacious and impudent in sin See Eccles. 11 9. Isa. 26. 10. Rom. 2. 4 5. but I will reprove thee e Not with Verbal but real Reproofs i. e. By severe Punishments as this Word is used Iob 13. 10. Psal. 6. 1. and 38. 1. and 39. 71. and oft elsewhere I will quickly undeceive and Convince thee of the contrary to thy cost and set them in order before thine eyes f I will bring to thy Remembrance and lay upon thy Conscience all thy sins in full number and in their Order with all their Circumstances and thou shalt then see and know that I diligently observed and hated them all and that none of them shall go unpunished 22. Now consider this ye that forget God g Ye Hypocritical and ungodly Israelites who have forgotten as Moses foretold you would do Deut. 32. 18. the God that formed you and made you his People and forgotten his Mercies and Judgments by which you should have been instructed and the Covenant which you made with him and by which you stand obliged to him lest I â—…ear you in pieces h Lâ—…st my Patience be turned into Fury and I proceed to take 〈◊〉 on you and there be none to deliver i Or for as the Hebrew Particle is oft 〈◊〉 〈◊〉 is 〈◊〉 that can or will deliver you None can 〈◊〉 you from the Power of mine Anger 23. Who so * Psal. 69. 30. 31. offereth praise k Or Thanksgiving as this Word is rendred v. 14. Sâ—…e the note there glorifieth me l He and he onely gives me the Hoâ—…our that I require and prize and not he who loads my 〈◊〉 〈◊〉 a multitude of Sacrifices whereby you 〈◊〉 and 〈◊〉 â—…ceit that you please and glorifie me 〈◊〉 in the 〈◊〉 time you live in the gross 〈◊〉 of the 〈◊〉 important â—…ties of Piety and Justice and Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatly dishonour me and my Worship and 〈◊〉 〈◊〉 infamous Lives and to him †Heb. 〈◊〉 〈◊〉 〈◊〉 that ordereth his 〈◊〉 â—…right m Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronoun is frequently understood the 〈◊〉 or 〈◊〉 〈◊〉 his Life i. e. That Lives orderâ—… and according 〈◊〉 for Sinners are said to walk 〈◊〉 2. 〈◊〉 3. â—… â—… 11. 〈◊〉 by Chance as it is in the Hebrew Text 〈◊〉 20 21. 23. whâ—…ch is opposed to Order and the Scripture owns no 〈◊〉 but what God prescribes or approves and therefore this 〈◊〉 aright is justly added in our Translation will I shew n Heb. I will 〈◊〉 him to see i. e. To enjoy as that Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have shewed again and again the salvation of God o i. e. Mâ—… Salvation that true and everlasting Happiness which I have prepared for all my faithful Friends and Servants and 〈◊〉 〈◊〉 onâ—…ly So false is that Position of 〈◊〉 of the Jewâ—…th 〈◊〉 that every Israelite 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PSAL. LI. To the chief musician a To be sung by him and other sacred Musicians 〈◊〉 〈◊〉 in the Temple through all Ages that his Repentance 〈◊〉 as manifest and publick as his Crime and Scandâ—…l was a Psalm of David * 2 〈◊〉 12. 1. â—… 11. 2. when Nathan the prophet came unto him After his Conscience was awakened by Nathan's Words 2 〈◊〉 12. and Nathan was gone David falls very seriouâ—…ly upon the Practice of sincere Repentance and digested his Meditations into this Psalm after he * 2 Sam. 11. 2. 4. had gone into 〈◊〉 1. HAve mercy upon me c Pity and Help and Answer me in the Desires I am now spreading before thee O God according to thy loving kindness d I pretend to no merit but humbly implore thy free Grace and Mercy according unto the multitude of thy tender mercies e Thy mercies are infinite and therefore sufficient for my Relief and such indeed do I need Either 1. Out of my Conscience and Soul where it hath leâ—…t a stain and filthy Character Out of thy Book of Remembrance and Accounts in which all mens sins are written and out of which all men shall be judged hereafter Revel 20. 12. Which is spoken of God after the manner of men See of this Phrase Isa. 43. 25. and 44. 22. blot out f my transgressions 2. Wash me throughly g Heb. Multiply to wash me By which Phrase he implies the greatness of his guilt and the insufficiency of all legal Washings and the absolute necessity of some other and better thing to wash him even of Gods Grace and the Blood of Christ which as Abraham saw by Faith Ioh. 8. 5â—… so did David
adorneth thee as a Crown doth with loving kindness and tender mercies 5 Who satisfieth thy mouth with good things e Who satisfieth all thy just desires and necessities so that * 〈◊〉 â—…0 31. thy youth is renewed like the eagles f Either 1. As the Eagle reneweth her youth by casting all her old Feathers and getting new ones whereby it seems to grow young again But this being common to all Birds would not have been appropriated to the Eagle Or rather 2. Like the youth of an Eagle As the Eagle lives long in great strength and vigour so that the old age of an Eagle is used proverbially for a lively and vigorous old age So this is a promise of a long and comfortable life 6 The LORD * 〈◊〉 146. 7. executeth righteousness and judgment for all that are oppressed g Which being a singular perfection and that wherein most of the Princes of the World were and are defective is justly celebrated in God 7 He made known his ways h Either 1. his laws which are oft called Gods ways Or â—… the manner and methods of his dealings with men and especially with his people called in the next clause his acts his merciful and gracious nature and providence which is particularly called Gods way Exod. 33. 13. compared with v. 18 19. and with Exod. 34. 6 7. and which is here described in the following Verses unto Moses his acts i His marvellous and gracious works unto the children of Israel 8 * Exod. 34. 6 â—… The LORD is merciful and gracious slow to anger k Not speedily punishing sinners but patiently waiting for their repentance and †〈◊〉 14. 18. 〈◊〉 5 10. 〈◊〉 9. 17. 〈◊〉 â—…6 15. 〈◊〉 32. 18. 〈◊〉 great of 〈◊〉 plenteous in mercy 9 * 〈◊〉 57. 16. 〈◊〉 7. 18. He will not always chide l Or contend by his judgments with Sinners but is ready to be reconciled to them to wit upon their true repentance as is manifest from innumerable Texts and from the whole scope and design of Scripture neither will he keep his anger m Which word is understood here as also Levit. 19. 18. Ier. 3. 5. Nah. 1. 2. as is evident from the thing it self and from the former clause The Hebrew is a concise language and there are many such Ellipses in it as 2 Sam. 6. 6. compared with Exod. 9. 9. and 1 Chron. 18. 6. comp with 2 Sam. 8. 6. Psal. 3. 7. Eccles. 7. 15. for ever 10 He hath not dealt with us after our sins n He hath punished us less than our iniquities have deserved as was confessed Ezra 9. 13. nor rewarded us according to our iniquities 11 For †〈◊〉 accordâ—… 〈◊〉 the height 〈◊〉 heaven as the Heaven is high above the earth so great o So much above their deserts and expectations and above the mercy which one man sheweth to another is his mercy towards them that fear him p Which clause he adds here as also v. 17 18. to prevent mens mistakes and abuses of Gods mercy and to dash the vain hopes of impenitent sinners in Gods mercy 12 As far as the east is from the west so far hath he removed our transgressions from us q The guilt of our sins from our persons and consciences The sence is He hath fully pardoned them so as never to remember them more as he promiseth Ier. 31. 34. Heb. 10. 17. 13 Like as a father pitieth his children so the LORD pitieth them that fear him 14 For he knoweth our frame r Either 1. the corruption of our natures which God is pleased sometimes to make an argument to pity and spare men as Gen. 8. 21. So the sence is He considereth that great and constant propension to evil which is naturally in all mankind and that therefore if he should deal severely with us he should immediately destroy us all So this clause contains one motive of Gods pity and the next another Or rather 2. the weakness and mortality of our natures and the frailty and misery of our condition as it seems to be explained in the following clause that we are but dust So the sence is He considereth that if he should let loose his hand upon us and pour forth all his wrath we should be suddenly and irrecoverably destroyed and therefore he spareth us * Psal. 78. 39. he remembreth that we are dust 15 As for man * Psal. 90. 5. his days are as grass * Job 14. 1 2. Jam. 1. 10 11. as a flower of the field s Which is more exposed to Winds and other violences than the Flowers of the Garden which are secured by the art and care of the Gardiner so he flourisheth 16 For * Isai. 40. 7. the wind passeth over it t A blasting or stormy wind bloweth upon it and †Heb. it is not it is gone and the * Job 7. 10. 20. 9. place thereof shall know it no more u There is no more any appearance nor remembrance of it in the place where it stood and flourished 17 But the mercy of the LORD is from everlasting to everlasting x But though we quickly decay and perish yet Gods mercy to us doth not die with us but as it was from Eternity exercised in gracious purposes so it will be continued unto eternity in that future and endless life upon them that fear him y See before on v. 11. and his righteousness z Either his faithfulness or that this branch may answer to the former his mercy or benignity this word being frequently used in both these sences as hath been proved before But it is here called righteousness to intimate that Gods kindness to the posterity of his people is not onely an act of his goodness but also a discharge of his obligation under which he put himself to them as elsewhere so Exod. 20. 6. to which this place seems to relate Hence it is called mercy to Abraham and truth to Iacob Mic. 7. 20. unto childrens children 18 * Deut. 7. 9. To such as keep his covenant a To them that perform the conditions of Gods Covenant that sincerely love and obey him Such restrictions are oft added as in the general to overthrow the presumptuous hopes of ungodly men so particularly to admonish the Israelites not to rest too much upon the priviledges of their Parents or the Covenant made with them nor to expect any benefit by it but upon condition of their continuance in Gods Covenant and to those that remember his commandments to do them b That have them much in their thoughts and practise them in the course of their lives 19 The LORD hath prepared c Or rather established Having celebrated Gods mercy to his people he now praiseth him for his excellent Majesty and universal Dominion his throne in the heavens d Which notes the eminency
12 c. The people asked and he brought quails z He speaks of the first giving of Quails Exod. 16. 13. which God gave them as a refreshment notwithstanding their Sin in desiring them which he graciously pardoned and not of that second giving of Quails which God gave them in judgment Numb 11. and therefore would not have been numbered here amongst Gods favours vouchsafed to them and †Psal. 78. 24 25. satisfied them with the bread of heaven a With Manna which came out of the Air which is commonly called Heaven 41. * Exod. 17. 6. Num. 20. 11. 1 Cor. 10. 4. He opened the rock and the waters gushed out they ran in the dry places like a river b They flowed in Channels which God provided for them and followed the Israelites in their March as is noted 1 Cor. 10. 4. Hence they complained no more of want of Water till they came to Kadesh Numb 20. which was many Years after this time 42. For he remembered * Gen. 15. 14. his holy promise and Abraham c Or rather with as this Particle is oft used Abraham made with or to Abraham his servant 43. And he brought forth his people with joy and his chosen with †Heb. singing gladness 44. * Deut. 6. 10 11. Josh. 3. 17. And gave them the land of the heathen and they inherited the labour of the people d The Fruits of their labour their Cities Vineyards Oliveyards c. 45. ‖ Deut. 4. 1. 40. 6. 24 25. That they might observe his statutes and keep his laws Praise ye the Lord. PSAL. CVI. This Psalm was unquestionably composed in the time of the Israelites Captivity and Dispersion as is manifest from v. 47. but whether it was that of Babylon or some other of a later date is neither easie nor necessary to determine 1. †Heb. Hallelujah PRaise ye the Lord O * 1 Chr. 16. 34. Psal. 107. 1. 118. 1. 1â—…6 1. give thanks unto the Lord for he is good for his mercy endureth for ever a He deserves our Praises notwithstanding all our sufferings which are not to be imputed to him for he is Gracious and Merciful but only to our own Sins 2. Who can utter the mighty acts of the Lord who can shew forth all his praise b i. e. His Praise worthy actions by an usual Metonymy 3. Blessed are they that keep judgment c That observe and practise what is just and right towards God and Men which in the next clause he calls doing righteousness and he that doth righteousness at all times d In Adversity as well as in Prosperity And this clause may belong either 1. to the last foregoing Words that doth righteousness at all times constantly and perpetually Or rather 2. to the first Words they are blessed at all times even in the Day of their calamity which therefore ought not to hinder us from this great and just Duty of praising God And so this verse coheres with the former 4 Remember me e Or us for he speaks here in the name and on the behalf of the whole Nation as is evident from v. 6 7 47. of which he oft speaks as of one Person O Lord with the favour †Heb. of thy People that thou be arest unto thy people f With those favours and blessings which thou dost usually and peculiarly give to thy People such as the pardon of all our Sins by which we have procured our present miseries and a compleat deliverance and that improved to thy praise and glory as well as to our own comfort as is clearly implyed v. 47. O visit me with thy salvation g Give me that salvation or deliverance which thou hast promised and which none but thou canst give 5. That I may see h i. e. Enjoy as the next clause explains it and as this word is frequently used the good of thy chosen i Of thy chosen People which thou usest to give to thine Elect or to such as are Israelites indeed that I may rejoice in the gladness of thy nation k With such joy as thou hast formerly afforded unto thy beloved Nation or People that I may glory l That we may have occasion to glory in Gods Goodness towards us with thine inheritance m Either in the Congregation of thy People that we thy People may jointly and solemnly praise thy Name Or as thy People who are commonly called Gods inheritance in former ages have frequently done for the Particle with is sometimes used as a Note of comparison as it is in the very next Verse and Iob 9. 26. Eccles. 2. 16. 7. 11. 6. * Dan. 9. 5. We have sinned with our fathers n As our Fathers did and have not been made wiser or better by their examples as we should have been we have committed iniquity we have done wickedly 7. Our fathers understood not o Or considered not to wit so as to be rightly affected with them to give thee that Love and Praise and Trust and Obedience which they deserved and required thy wonders in Egypt they remembred not the multitude of thy mercies †Exod. 14. 11 12. but provoked him at the sea even at the Red sea p When those wonders of thy Power and Goodness in Egypt were but newly done and fresh in memory 8. Nevertheless he saved them for his names-sake q That he might glorifie his name and vindicate it from the Blasphemous 〈◊〉 which the Egyptians and others would have cast upon it if they had been destroyed This Argument was urged by Moses Numb 14. 13 c. ‖ Exod. 9. 16. that he might make his mighty power to be known 9. * Exod. 14. 21. He rebuked the Red sea also and it was dried up so he led them through the †Psal. 136. 13. Isa. 63. 11 12 13. depths as through the wilderness r As securely as if they had walked upon the dry Land 10. And he saved them from the hand of him that hated them s Of Pharaoh who pursued them with cruel Rage and Hatred and redeemed them from the hand of the enemy 11. * Exod. 14. â—… 15. 5. And the waters covered their enemies there was not one of them left 12. ‖ Exod. 14. 31. 15. 1. Then believed they his words they sang his praise 13. * Exod. 15. 24. 17. 2. †Heb. they made hast they forgat They soon t Even within three days Exod. 15. 22 23. forgat his works they waited not for his counsel u They did not wait patiently and believingly upon God for supplies from his hand in such manner and time as he in his own counsel had appointed and thought fit 14. * Num. 11. 4. 33. 1 Cor. 10. 6. But †Heb. lusted iâ—… lust lusted exceedingly
those works his providence towards his people as it is expressed afterwards is * 〈◊〉 honour 〈◊〉 glory honourable and glorious g Becoming the Divine Majesty and bringing glory to him from all that observe and consider it and his righteousness h His justice or faithfulness in performing his word endureth for ever i Hath always been and will still be evident to his people in all generations and in all conditions even when he afflicts them and seems to deal most severely and to break his promise with them 4 He hath made his wonderful works to be remembred k Either 1. by those memorials which he hath left of them in his Word or rather 2. by their own wonderful nature and the lasting effects and benefits flowing from them which are such as cannot easily be forgotten the LORD is gracious and full of compassion l Towards his people as appears from his works and carriage towards us in sparing and pardoning and restoring and preserving us when we have deserved to be utterly destroyed 5 He hath given * Heb. prey meat m Which includes all necessary provisions for their being and well-being The word signifies spoil and so may relate to the spoil of the Egyptians granted by God to the Israelites but it is sometimes used for food as Prov. 31. 15. Mal 3. 10. unto them that fear him n To the Israelites the onely people in the world which feared and worshipped the true God according to his will and especially to those among them that truly feared God and for their sakes to the body of that Nation as well in the Wilderness as in their following straits and miseries he will ever be n Or he hath ever been for both in the first branch of this verse and in the foregoing and following verses he is speaking of the former works of God So the Future tense is put for the past as it is frequently and as on the contrary the past tense is oft put for the Future mindful of his covenant o Which he made with Abraham and with his seed for ever whereby he obliged himself to be their God and to provide all necessaries for them 6 He hath shewed p Not onely by words but by his actions his people the power of his works q His mighty power in his works and especially in that which here follows that he may give them the heritage of the heathen r The land of Canaan which had been possessed and inherited by the heathens 7 The works of his hands s All that he doth either on the behalf of his people or against his or their enemies of both which sorts of works he spoke in the foregoing verse are verity and judgment t Are exactly agreeable to his word or promises and to the rules of justice * Psal. 19. 7. all his commandments u Either 1. his Laws given to the Israelites especially the Moral Law considered with its sanction the promises made to the observers of it and the threatnings denounced against transgressors Or 2. his works as it is in the first clause called his Commands because they are done by virtue of his decree and by his power and authority as in like manner God is said to command those blessings which he purposeth to give and doth effectually procure as Deut. 28. 8. Psal. 42. 9. 68. 28. 133. 3. and to command those creatures which he moveth and acteth as he pleaseth as 1 Kings 17. 4. Mat. 8. 27. are sure x Or faithful or certain constant and unchangeable as his Laws are being grounded upon the immurable rules of justice or equity infallible and irresistible as his counsels and ways are 8 * Isa. 40. 8. Mat. 5. 18. They †Heb. are established stand fast y Heb. They are established upon the sure foundations of truth and uprightness as it follows for ever and ever and are done z Constituted or ordered in truth and uprightness 9 He sent redemption a That deliverance out of Egypt which was a type and pledge of that greater and higher redemption by Christ. unto his people he hath commanded b i. e. Appointed or established firmly by his power and authority And so this word is oft used as Psal. 33. 9. 42. 9. 105. 31. 34. See also before on v. 7. the ground of which signification may be taken from hence that the command of a sufficient authority concerning any thing doth commonly establish and effect it his covenant for ever c Through all successive generations of his people to the end of the world for the Covenant is the same for substance in all and differeth onely in circumstances holy and reverend d Terrible to his enemies and venerable in his peoples eyes and holy in all his dealings with all men is his name 10 * Deut. 4. 6. Job 28. 28. Prov. 1. 7. 9. 10. Eccles. 12. 13. The fear of the LORD e Piety or true Religion which consists in the fear or worship and service of God is the beginning of wisdom f Is the onely foundation of and introduction to all true wisdom Or is the chief part of wisdom those things which are most excellent in their kinds being oft said to be first to wit in dignity as Numb 24. 20. Deut. 18. 4 c. and in other Authors And the first command Mark 12. 28. is called the greatest command Mat. 22. 36. ‖ Or good success a good understanding have all they †Heb. that do them Psal. 19. 9. that do his commandments g Heb. that do them to wit Gods commands or the things which the fear of God requireth his praise endureth for ever PSAL. CXII This Psalm containeth a description of a good mans gracious disposition and carriage as also of his blessed condition even in this life as well as in the next 1 * Heb. Hallelujah PRaise ye the LORD Blessed is the man that feareth the LORD a The fear of God as it is mans onely wisdom Psal. 111. 10. so it is his onely way to true happiness that delighted greatly b Who makes it his chief delight care and business to study and obey Gods commandments in his commandments c He intimates that zeal and fervency in Gods service is essential to true piety 2 His seed shall be mighty upon earth the generation d i. e. The posterity as this word is oft used as Levit. 23. 43. Numb 9. 10 c. called his seed in the former branch of the upright shall be blessed 3 Wealth and riches shall be in his house e Possessed by him whilst he lives and continued in his family after his death and his righteousness f i. e. The fruit or reward of his righteousness which is Gods blessing upon his estate for the work is oft put
sought thee l Deny me not thy grace and assistance which I have so sincerely and earnestly desired and laboured to obtain O let me not wander m Heb. do not make me to wander to wit by leading me into temptation by withdrawing thy grace which is necessary to keep me from wandring from thy commandments 11 * Psal. 37. 3â—… Thy word have I hid in mine heart n I have not contented my self with bare hearing or reading thy Word but have received it in the love of it have diligently pondered it and laid it up in my mind and memory like a choice treasure to be ready upon all occasions to counsel or comfort or quicken or caution me as need requires that I might not sin against thee o That by a diligent and affectionate consideration of thy precepts and promises and threatnings I might be kept from sinful courses against which these are the best Antidoâ—…e 12 Blessed art thou p Thou art infinitely blessed and most worthy of all blessing and praise and therefore do thou bless me in teaching me as it follows Or Blessed be thou I bless and praise thee for that great blessing of thy Word v. 11. O LORD * Ver. 26 33 64 68 108 124 135. teach me thy statutes q Both to know and to practise them better 13 With my lips have I declared r If thou wilt teach me I will teach others as I have already done and so thou shalt have glory and others benefit by it all the judgments of thy mouth 14 I have rejoiced in the way of thy testimonies s In the study and practice of them as much as * Ver. 72. and 162. in all riches 15 I will * Ver. 23 meditate in thy precepts t I will diligently and seriously consider the nature and design and extent of thy precepts and especially so far as they concern my own duty and have respect unto u Or look unto them as workmen constantly and carefully look to their rule to guide themselves by it thy ways 16 I will delight my self in thy statutes I will not forget thy word GIMEL 17 Deal bountifully y I plead no merit but onely thy free grace and rich mercy with thy servant that I may live z Safely and comfortably in spight of all the attempts of mine enemies to take away my life and keep thy word a I do not desire life that I may satisfie my own lusts but that I may spend it in thy service 18 †〈◊〉 â—…ncover Open thou mine eyes b Inlighten my mind by the light of thy holy Spirit and dispel all ignorance and errour that I may behold * 〈◊〉 129. wondrous things out of thy law c Those great and marvellous depths of Divine wisdom and goodness and those profound Mysteries of Christ and of Gods grace to mankind and of that future and everlasting state which are contained in Gods Law and which were not to be known but by Divine illumination Mat. 16. 17. 1 Cor. 2. 11 14. 2 Cor. 3. 14. 4. 4 6. Eph. 1. 17. especially in the times of the Old Testament 19 * Gen. 47. 9. Chro. 29. 15. 〈◊〉 39. 12. Cor. 5. 6. 〈◊〉 11. 13. I am a stranger d Or sojourner I am not here as in my home but as a pilgrim travelling homeward in a strange land which calls for thy pity and help That Law of Nature which thou hast planted in all mens minds teacheth them to shew humanity to strangers and to direct travellers Much more may this be expected from thee in the earth hide not thy commandments e Which are my chief support and guide in my pilgrimage from me 20 * Ver. 40 〈◊〉 My soul breaketh f Fainteth as it frequently doth when a thing vehemently desired is denied or delayed Compare Prov. 13. 12. for the longing that it hath unto thy judgments g To a more sound knowledge and serious practice of them at all times 21 Thou hast rebuked h Or dost rebuke i. e. severely punish and destroy And therefore I justly long for thy judgments as for the love which I have to them so for fear of those terrible judgments which thou sendest upon the despisers of them the proud i Obstinate and presumptuous sinners who sin with an high hand and with contempt of God and of his Laws and of his Judgments all which is the effect of pride that are ‖ Or 〈◊〉 are 〈◊〉 that do err 〈◊〉 cursed k That have the curse of God upon them and upon all which they have or do which is the depth of misery which do erre l Or wander knowingly and wilfully and maliciously as proud sinners use to do from thy commandments 22 Remove from me reproach m Which I suffer unjustly and for thy sake as he elsewhere complains and contempt for I have kept thy testimonies n And therefore I am innocent from those crimes for which they censure and reproach me Or And therefore thou wilt maintain mine honour and interest according to thy promise made to such as keep thy testimonies and I beg with some confidence that thou wilt do it 23 Princes also did sit and speak o Did speak against me continually for sitting notes continuance and when they sate upon their seats of Judicature and when they sate together in companies entertaining one another with discourses against me but thy servant did meditate in thy statutes p All their contumelies and reproaches did not discourage nor divert me from the study belief and practice of thy Word 24 Thy testimonies also are my delight q My chief comfort under all their censures and persecutions and †Heb. men of 〈◊〉 counsel my counsellors r To teach me how to carry my self under them DALETH 25 My soul cleaveth unto the dust s I am in evident danger of present death through the rage and power of mine enemies I am like one laid in the grave without all hopes of recovery So this phrase is used Psal. 22. 15. * Psal. 71. 20. quicken thou me t Preserve my life or revive me and raise me out of the dust by thy Almighty power according to thy word u According to thy promise 26 I have declared my ways x My sins in way of confession and all my cares and fears and troubles and concerns in way of humble petition to thee as appears from Gods answer and thou heardest me * Psal. 25. 4. 〈◊〉 27. 11. 16. 11. teach me thy statutes 27 Make me to understand y More thorowly and more practically Either 1. the full mind and meaning of thy precepts which are exceeding broad as he saith afterwards or 2. the way wherein I may walk according to thy precepts the way of thy precepts z How to
immediately put it in execution to keep thy commandments 61 The ‖ 〈◊〉 bands of the wicked have robbed me b Or made a prey of me done me many injuries for my respect to thy Law but I have not forgotten thy law 62 At midnight I will rise c Out of my bed to praise thee in a solemn manner not being contented with those short ejaculations which he might have used lying in his bed to give * 〈◊〉 164. thanks unto thee because of thy righteous judgments d i. e. Laws which are so useful to direct and comfort me 63 I am * 〈◊〉 79. a companion of all them that fear thee e Not excepting the poorest and meanest whose society other Princes disdain and of them that keep thy precepts 64 The earth O LORD is full of thy mercy f Thou dost satisfie the just desires and necessities of all men and all creatures with the fruits of thy goodness teach me thy statutes g The generality of other men chiefly desire the blessings of this life but Lord give me thy spiritual blessings the saving knowledge love and practice of thy Law TETH 65 Thou hast dealt well with thy servant O LORD according unto thy word 66 Teach me ‖ 〈◊〉 goodness 〈◊〉 and 〈◊〉 So good judgment h Whereby I may rightly discern between truth and falshood good or evil between the mind of God and my own or others inventions that so I may be kept from those mistakes and errours in which many are involved that I may truly judge what thy Law requires or permits and what it forbids Heb. the goodness of taste an experimental sence and relish of Divine things Comp. Psal. 34. 9. and knowledge i A spiritual and experimental knowledge And judgment or taste and knowledge may by an useful figure called Hendiadys be put for judicious or solid or practical knowledge for I have believed thy commandments k I have believed the Divine authority of them and the truth and certainty of those promises and threatnings which thou hast annexed to them 67 * Ver. 71. and 75. Before I was afflicted I went astray l As men generally do in their prosperity See Deut. 32. 15. Psal. 73. 4 5 6 c. Prov. 1. 32. Ier. 22. 21. but now have I kept thy word 68 Thou art good m Gracious and bountiful in thy nature and dost good n To all men both good and bad Mat. 5. 45. and in all things yea even when thou afflictest teach me thy statutes o Which is the good that I desire above all things 69 The proud have †Heb. sewed a lye upon me forged a lie p A slander charging me with hypocrisie towards God and rebellion against my Prince against me but I will keep thy precepts q My practice shall confute their calumnies with my whole heart 70 Their heart is as fat as grease r The sence is either 1. they are stupid and insensible and past feeling not affected either with the terrours or comforts of Gods word So the like phrase is used Isa. 6. 10. comp with Iob. 12. 40. or 2. they prosper exceedingly and are even glutted with the wealth and comforts of this life but I delight in thy law s But I do not envy them their jollity and I have as much delight in Gods Law as they have in worldly things 71 It is good t Necessary and greatly beneficial for me that I have been afflicted that I might learn thy statutes t He repeats what in effect he said before v. 67. partly to intimate the certainty and importance of this truth and partly because it is a great Paradox to worldly men who generally esteem afflictions to be evil yea the worst of evils 72 * Psal. 19. 10. Prov. 8. 11. The law of thy mouth is better unto me u Not onely thy promises but even thy precepts which are so unpleasant and hard to ungodly men to me they are more desirable and more needful and profitable because they do not onely give me abundant satisfaction and comfort in this life but also they conduct me with safety and delight unto that eternal and most blessed life where gold and silver bear no price than thousands of gold and silver IOD 73 * Job 10. 8. Thy hands have made me and fashioned me give me understanding that I may learn thy commandments x I am thy creature and therefore obliged to serve and obey thee with all my might which that I may do aright I beg thy instruction or assistance Or thou hast made me once make me a second time and renew thy decayed image in me that I may know and serve thee better and that as I was made by thee so I may be guided by thy grace to serve and glorifie my Creator 74 * Ver. 79. They that fear thee will be glad y Partly for my sake of whose innocency and piety they are convinced and therefore sympathize with me and partly for their own sakes both for the encouragement they have by my example to trust in God and for the manifold benefits both spiritual and temporal which they expect from my government when they see me z To wit alive and in safety notwithstanding all the force and malice of mine enemies and advanced to the Kingdom because I have hoped in thy word a In thy promise and have not been disappointed of my hope which is a great confirmation of their faith and hope in God that they shall obtain all the good things which God hath promised them 75 I know b By the convictions of my own conscience and by experience O LORD that thy judgments c i. e. Thy corrections as the next clause explains this are †Heb. righteousness Ps. 19. 8. right and that thou in faithfulness d In pursuance of thy promises and in order to my good that by my afflictions thou mightest purge me from those sins which might provoke thy wrath against me and prepare me for a better administration and more lasting and comfortable enjoyment of my Kingdom hast afflicted me 76 Let I pray thee thy merciful kindness be †Heb. to comfort me for my comfort according to thy word e Yet in judgment remember mercy and give me that comfort and assistance in and that deliverance out of my troubles which thou hast promised me unto thy servant 77 Let thy tender mercies come unto me that I may live f That I may be preserved from that violent and untimely death which mine enemies design to bring upon me for thy law is my delight g I humbly beg and expect thy protection because I am thy faithful servant 78 Let the proud be ashamed for they dealt perversly with me h Heb. they have perverted me either by their calumnies whereby they have put
false and perverse constructions upon all my words and actions or by endeavouring to overthrow and destroy me or to turn me out of the way of thy precepts without a cause but I will meditate in thy precepts i All their wicked attempts against me shall never drive me from the study and love and practice of thy precepts 79 Let those that fear thee turn unto me k Either 1. turn their eyes to me as a spectacle of Gods wonderful mercy or rather 2. turn their hearts and affections to me which have been alienated from me either by the artifices and calumnies of my adversaries or by my sore and long distresses which made them prone to think that either I had deceived them with false pretences or that God for my sins had utterly forsaken me Which doubtless was a very grievous burden to David who had a far greater esteem and affection for such persons than for all other men and desired above all things to stand right in their opinions and those that have known l i. e. Loved and practised them as words of knowledge are oft used thy testimonies 80 Let my heart be †Heb. persect sound m Heb. persect or entire that I may love and obey them sincerely constantly and universally in thy statutes that I be not ashamed n To wit for my sins which are the onely just causes of shame and for the disappointment of my hopes following upon them CAPH 81 * Psal. 84. 2. My soul fainteth o With longing desire and earnest expectation and hope deferred and hitherto disappointed for thy salvation but I hope in thy word 82 * Ver. 123. Mine eyes fail p With looking hither and thither and to thee for help for thy word saying When wilt thou comfort me 83 For I am become like a bottle in the smoke q Hung up in a smoaking chimney My natural moisture is dried and burnt up I am withered and deformed and despised and my case grows worse and worse every day yet do I not forget thy statutes 84 How many are the days r Either 1. the days of my life as the word days is commonly used Gen. 6. 3. Iob 7. 1 6. Psal. 39. 5 6. I have but a little while to live in the world give me some respite before I die and help me speedily otherwise it will be too late or rather 2. the days of my misery as the next clause implies and as days are taken Psal. 37. 13. 116. 2. and elsewhere How long Lord shall my miseries last for ever of thy servant when wilt thou execute judgment on them that persecute me 85 * Psal. 35. 7. The proud have digged pits for me s Have sought to destroy me by deceit and treachery as well as by violence which t Either 1. which men have no respect to thy Law which forbids such things Or rather 2. which thing to wit to dig pits for me an innocent and just man is not agreeable to thy Law but directly contrary to it are not after thy law 86 All thy commandments are †Heb. faithfulness faithful u They are in themselves most just and true and they require justice and faithfulness from men promising many blessings to those that perform it and severely forbid all fraud and falseness threatning grievous punishments to those that use it and such promises and threatnings are true and shall certainly be executed they persecute me wrongfully help thou me 87 * Ver. 109. and 143. They had almost consumed me upon earth x As to my present life and all my happiness upon earth whereby he implies that his immortal Soul and eternal happiness in Heaven of which he speaks Psal. 16. 11. 17. 15. and elsewhere was safe and out of their reach but I forsook not thy precepts 88 Quicken me after thy loving kindness so shall I keep y Heb. and I will keep I will testifie my gratitude to thee by my obedience the testimony of thy mouth LAMED 89 * Psal. 89. 2. For ever O LORD * Ver. 152. 160. thy word is setled in heaven z Although many things happen upon earth which seem contrary to thy word and at which men take occasion to question the truth of thy word yet in Heaven it is sure and certainly true In heaven either 1. with thee in thy heavenly habitation or in thy breast as thy nature is unchangeable so thy word is infallible Or rather 2. in the heavenly bodies which are not subject to those changes and decays which are in this lower world but constantly continue the same in their substance and order and courses and this by virtue of that Word of God by which they were made and established in this manner and therefore Gods word delivered to his people upon earth which is of the same nature must needs be of equal certainty and stability This sence best suits with the following verses and with other Scriptures wherein the certainty of Gods word is set forth by comparing it with the stability of the Heaven and the Earth as Mat. 5. 18. and elsewhere 90 Thy faithfulness is †Heb. to generation and generation unto all generations a Every age gives fresh proofs of the truth of thy Word thou hast established the earth and it ‖ Heb. standeth abideth b In that place and state in which thou didst establish it See Eccles. 1. 4. 91 They c The Heaven and the Earth last mentioned †Heb. stand continue this day according to thine ordinances d As thou hast appointed and by virtue of thine appointment for all are thy servants e All things are subject to thy power and pleasure and none can resist thy will or word 92 Unless thy law had been my delights I should then f At the very instant I could not have outlived one stroke of thine afflicting hand have perished in mine affliction 93 I will never forget thy precepts for with them thou hast quickned me g Revived and cheared me when my heart was ready to sink and die within me 94 I am thine h By Creation and Redemption and manifold obligations as also by my own choice and designation I have devoted my self to thy service and committed my self to thy care save me for I have sought thy precepts 95 The wicked have waited for me to destroy me but I will consider thy testimonies i As my best comforters and counsellers and defenders against all the assaults and designs of mine enemies 96 I have seen an end of all perfection k I have observed by my experience that the greatest and most perfect accomplishments and enjoyments in this world the greatest glory and riches and power and wisdom are too narrow and short-lived to make men happy but thy commandment l Thy word one part of it being
42. 8. which is the fountain of the promises and his blessing Psal. 133. 3. which is the fruit of his promises and deliverances 44. 4. which are the things promised And therefore it is not strange if the promises be sometimes called Commandments are truth 152 †Heb. I knew of old from thy precepts So Gr. ver 89. Psal. 111. 7. 8. Concerning thy testimonies I have known of old q By my own long experience ever since I arrived at any knowledge in those matters that thou hast founded them for ever r That thou hast established them upon sure and everlasting foundations RESH 153 Consider mine affliction and deliver me for I do not forget thy law 154 * Psal. 35. 1. Mich. 7. 9. Plead my cause and deliver me quicken me according to thy word 155 Salvation is far from the wicked for they seek not thy statutes s And therefore on the contrary I trust that thou wilt save me because I do seek them My wicked enemies shall certainly be destroyed by which means I shall be delivered 156 ‖ Or many Great are thy tender mercies O LORD quicken me according to thy judgments t According to the manner of thy administrations towards thy people as v. 149. 157 Many are my persecutors and mine enemies yet do I not decline from thy testimonies u Though they tempt me to do so and persecute me because I will not do it 158 I beheld the transgressors x I observed and considered their ungodly courses and was grieved because they kept not thy word 159 Consider how * Ver. 132. I love thy precepts y Which was the cause of my grief for their violation of them quicken me O LORD according to thy loving kindness 160 †Heb. The beginning of thy word is true Thy word is true from the beginning z Either from the beginning of the world or ever since thou hast revealed thy mind by thy word to the sons of men all thy words have been found to be true and certain and so they will be to the end of the world as is implied in the next clause Or as it is in the margent the beginning or as others render it the summ as this very word is used Exod. 30. 12. Numb 26. 2. 31. 26. to wit the whole of it there is not the least part of it which is not so of thy word is true and * Ver. 89. every one of thy righteous judgments endureth for ever SCHIN 161 Princes a Who had power to do it and who ought to have used their authority to protect me whom they knew to be innocent and injured have persecuted me without a cause but my heart standeth in awe of thy word b But I feared thine offence and displeasure more than their wrath 162 I rejoice at thy word as one that findeth great spoil 163 I hate and abhor lying c Or falshood either 1. in my speech and actions all hypo crisie and deceit which is the common practice of mine enemies and of all godless Politicians or 2. in doctrine and worship as this word seems to be used v. 29. because both there and here it is opposed to Gods Law but thy law do I love 164 * Ver. 62. Seven times d Many times that definite number being oft taken indefinitely as Levit. 26. 28. and elsewhere a day do I praise thee because of thy righteous judgments 165 Great peace e Either outward prosperity and happiness which God in his Law and expresly promised to good men or at least inward peace satisfaction and tranquillity of mind arising from the sence of Gods love to them and watchful care over them in all the concerns of this life and of the next have they f Heb. is to them or shall be to them for the Verb being not expressed it may be understood either way Although they may meet with some disturbance yet their end shall be peace as is said Psal. 37. 37. which love thy law and †Heb. they shall have no stumbling block Prov. 22. 5. nothing shall offend them g Heb. they shall have no stumbling block to wit such at which they shall stumble and fall into mischief and utter ruine as ungodly men have before whom God doth oft lay stumbling blocks or occasions of sin and destruction as it is affirmed by God himself Ier. 6. 21. Ezek. 3. 20. Rom. 9. 33. out of Isa. 8. 14. 166 * Gen. 49. 18. LORD I have hoped for thy salvation and done thy commandments h Thus performing the condition which thou hast required I justly and confidently hope for thy mercy promised 167 My soul hath kept thy testimonies and I love them exceedingly i I have not onely obeyed thy commands which an hypocrite may sometimes and in part do for worldly ends but I have done it with my very soul and from an hearty love to them 168 I have kept thy precepts and thy testimonies for k Or because This is added either 1. as the reason or motive of his obedience which was the consideration of Gods Omniscience and his desire to approve himself and his ways to God or 2. as a proof and evidence of it Whereas this and all his former professions of his piety were charged by his enemies with deep hypocrisie and might seem to savour of pride and vain-glory here in the close of them he makes a solemn appeal to that God who knew his heart and all his ways and whether these things were not true and real which if they were not he tacitly imprecates Gods judgment upon himself all my ways * Or were are before thee TAU 169 Let my cry come near before thee l Which at present thou seemest to shut out as the Church complained Lam. 3. 8. O LORD give me understanding m Whereby I may both know and perform my duty in all particulars according to thy word 170 Let my supplication come before thee deliver me according to thy word 171 * Ver. 7. My lips shall utter praise when thou hast taught me thy statutes 172 My tongue shall speak n Heb. shall pour forth freely and abundantly like a fountain of thy word o In praise of it for its righteousness as it here follows its truth and purity and other excellencies for all thy commandments p Even those which to men of corrupted minds seem harsh and unjust are righteousness 173 Let thine hand help me for * Josh. 24. 22. Prop. 1. 29. I have chosen thy precepts q For my guide and companion and chief joy and treasure 174 I have longed for thy salvation r Either 1. for deliverance from my present straits and calamities that I may serve thee with more freedom and may glorifie thy Name in a more solemn and publick manner or 2. that thou wouldest
in the next verse by this description of them him or them that hated peace although David sought peace with them v. 7. And so he speaks either 1. of the Philistins among whom he sojourned for a time But he did not seek peace with them but sought their ruine as the event shewed not did they wage war against him whilst he lived peaceably among them Or rather 2. the Courtiers and Souldiers of Saul and the generality of the Israelites who to curry favour with Saul sought Davids ruine and that many times by treachery and pretences of friendship of which he oft complains in this Book whom as he elsewhere calls Heathen as Psal. 9. 5 59. 5. it is not strange if he compare them here to the savage Arabians And amongst such persons David was oft forced to sojourn in Sauls time and with them he sought peace by all ways possible but they hated peace and the more he pursued peace the more eagerly did they prosecute the war as it here follows 6 My soul hath long dwelt with him that hateth peace 7 I am ‖ 〈◊〉 a man of 〈◊〉 for peace but when I speak they are for war PSAL. CXXI A song of degrees The matter of this Psalm sufficiently sheweth that the Psalmist was conflicting with great difficulties and oppositions and looking hither and thither for help as men in such cases use to do and then turning his eyes to God and his Providence and encouraging himself by Gods promises made to his people 1 ‖ Or shall I lift up mine eyes to the hills whence should my help come I Will lift up mine eyes unto the * Psal. 87. 1. 133. 3. hills a Either to Sion and Moriah which are called the holy mountains Psal. 87. 1. or rather 2. to the hills in general whereof there were many in the land of Canaan and upon which the forces which he hoped would come to his aid might be seen at a great distance from whence cometh b Or may come Heb. will come my help 2 * Psal. 124. 8. My help cometh from the LORD c From God alone and therefore to him alone will I turn mine eyes which made heaven and earth 3 He will not suffer thy foot d He speaketh as it were from God to himself but withal to the encouragement of his followers and of all good men to be moved e To wit so as to fall into mischief he that keepeth thee will not slumber f Will not overlook nor neglect any thing which is necessary for thy preservation 4 Behold he that keepeth Israel shall neither slumber nor sleep 5 The LORD is thy keeper the LORD is thy shade g Both to refresh thee and keep thee from the burning heat of the Sun as it is expressed in the next verse and to protect thee by his power from all thine enemies for which reason God is oft called a shadow in Scripture upon thy right hand h Partly to uphold thy right hand which is the chief instrument of action and partly to defend thee in that place where thine enemies oppose thee of which see on Psal. 109. 6. And compare Psal. 16. 8. 109. 31. 6 The sun shall not smite thee i With excessive heat by day nor the moon k With that cold and moisture which comes into the air by it and with it Intemperate heats and colds are the two springs of many diseases He alludes both to the condition of Souldiers or Travellers who are exposed to the open air by day and by night and also to the cloudy Pillar which defended the Israelites both by day and by night The sence is He shall protect thee from all evils both by day and night by night 7 The LORD shall preserve thee from all evil he shall preserve thy soul. 8 The LORD shall preserve thy going out and thy coming in l Shall guard and assist thee in all thy expeditions and affairs and actions either at home or abroad So this phrase is used Numb 27. 17. Deut. 28. 6. from this time forth and even for evermore PSAL. CXXII A song of degrees of David This Psalm seems to have been written by David for the use of the people when they came up to Ierusalem to the solemn Feasts 1 I Was glad when they said unto me Let us go a Exhorting one another to it as Deut. 33. 19. Or we will go The sence is It delighted me much to hear that the people who had so long lived in the neglect or contempt of Gods worship were now ready and forward in it into the house of the LORD 2 Our feet †Heb. were standing So Gr. shall stand b Thither we shall come and there we shall make our abode during the times of solemn worship within thy gates O Jerusalem c In that City where the Ark is now fixed We shall wander no more from place to place as the Ark was removed 3 Jerusalem is built as a city that is * See 2 Sam. 5. 9. compact together d Partly in its buildings which are not dispersed as they are in Villages nor divided into two Cities as it was before but united and enlarged 1 Chron. 11. 7 8. and principally in its Government and Religion which was distinct and opposite before David took the Fort of Zion from the Iebusites 4 * Exod. 23. 17. Deut. 16. 16. Whither the tribes e Not some few pious people of each Tribe as in Sauls time and under the Judges but whole Tribes nor onely one or two of the Tribes as it was during the late Civil Wars but all the twelve Tribes go up the tribes of the LORD e Whom God hath chosen to be his people and whom he hath invited and required to resort thither unto the testimony of Israel f Unto the Ark which is oft called the Testimony as Exod. 16. 34. Levit. 16. 13. 24. 3. Numb 17. 4. and more fully the Ark of the Testimony as Exod. 26. 33 34. and elsewhere because of the Tables of the Covenant laid up in it which are called Gods Testimony and the Tables of the Testimony as Exod. 25. 16. 31. 18 c. And this may well be called the Testimony of or to Israel because it was given by God to them and for their good Or by or according to the Testimony of Israel i. e. Gods command given to Israel which may be alledged here as the reason which moved them to this journey to give thanks unto the name of the LORD g To worship God this one eminent part and action thereof being put for all the rest 5 For h This is added as another reason inviting and obliging them to go up to Ierusalem and as another commendation of this City there †Heb. Do sit are set thrones of judgment i The supreme Courts of Justice for
their Bellies and that destruction which they have plotted against others shall fall upon themselves i They shall receive punishments answerable to their sins 32. For the ‖ turning away l To wit from God and from his counsels and reproofs so this is opposed to hearkning unto God v. 33. Or as it is rendred in the Margent and by divers others the ease or rest the peace or tranquillity as it seems to be explained in the next Clause of the simple shall slay them and the prosperity of fools shall destroy them m It commonly proves the occasion of their ruine by making them presumptuous and secure and worldly and proud and forgetful of God and of their own Eternal happiness whereby they provoke God's Wrath and bring upon themselves swift and certain destruction Thus he meets with the common objection against the fear of God taken from the present impunity and prosperity of ungodly men 33. But whoso hearkneth unto me shall dwell safely n Or securely or confidently resting himself upon the conscience of his own integrity and upon the promises and favour of God and shall be quiet from fear of evil o From sinful and tormenting cares and fears And as a wicked Man's mind is oft full of anxiety in the midst of all his outward prosperity and glory so the mind of a good man is filled with peace and joy even when his outward man is exposed to many troubles CHAP. II. 1. MY son a These words are spoken by Solomon either 1 in the name of wisdom as before or rather 2. in his own name if thou wilt receive my words and * Chap. 7. 1. hide my commandments with thee b Lay them up in thy Mind and Heart with care as men do their choicest Treasures 2. So that thou incline thine ear unto wisdom and apply thine heart to understanding c Give thy self to the study of it with affection and diligence 3. Yea if thou criest d To wit unto God the onely giver of it v. 6. Heb. If thou callest invitest it to come unto thee earnestly desirest its conduct after knowledg and †Heb. givest 〈◊〉 〈◊〉 liftest up thy voice for understanding 4. * 〈◊〉 13 44 If thou seekest her as Silver and searchest for her as for hid treasures e With the same unwearied diligence and earnest desire and patient expectation under all delays disappointments and difficulties which Worldlings use in the purchase of Riches or in digging in Mines of Silver 5. Then shalt thou understand f More perfectly and profitably for that very seeking and searching after it v. 4. supposed some understanding the fear of the LORD g Which is the beginning of this Wisdom Chap. 1. 7. and find the knowledge of God 6. * â—…in 3. 9 12. 〈◊〉 1. 5. For the LORD †Heb. will 〈◊〉 giveth h Heb. will give hath promised to give it to wit to those that so seek it Whereby he also teacheth them not to ascribe any Wisdom which they may obtain unto their own Wit and industry but onely unto God's favour and blessing wisdom out of his mouth i From his Word or appointment and good will as the Word of God is taken Deut. 8. 3. cometh knowledge and understanding 7. He layeth up sound wisdom k Heb. Essence or substance either 1. solid and true felicity opposed to the vain enjoyments of this World which are said to have no substance or being Prov. 23. 5. or 2. true and substantial Wisdom which is satisfactory and everlasting opposed to worldly Wisdom which is but an empty shadow of Wisdom and perisheth with us for the righteous * Ch. 30. 5. he is a buckler to them l To protect and save them from that mischief and ruine which shall befall all wicked men that walk uprightly 8. †Heb. to keep Sâ—… Gr. He keepeth * Psal. 146. 9 the paths of judgment m He guardeth and guideth the paths or ways i. e. the counsels and actions of good men as the next Clause explains this which are called Paths of Iudgment or righteous Paths Iudgment being here put for Righteousness as it is Psal. 99. 4. and oft elsewhere And keeping of Paths may be put for keeping them in their Paths so as they shall neither swerve from them nor stumble and fall in them and preserveth the way of his Saints n The same thing repeated in other words 9. Then o When thou hast done thy part expressed v. 1. 2 3 c. and God in answer to thy desires hath given thee Wisdom v. 6. or when it is with thee as it follows v. 10. shalt thou understand righteousness and judgment and equity p All the parts of thy duty to Man as well as the fear of God v. 5. which contains all duties to God These three words are used here as also Chap. 1. 3. to signifie the same thing yea every good path q The practice of all Vertues and Graces 10. When wisdom entreth into thine heart r When thou dost truly love it and passionately desire it and hide its Precepts in thy Heart according to Psal. 119. 11. and knowledge is pleasant unto thy Soul 11. Discretion shall preserve thee s From wicked courses and the mischiefs which attend upon them as is particularly expressed in the following Verses understanding shall keep thee 12. To deliver thee from the way of the evil man t From following his counsel or example which others for want of Wisdom commonly do from the man that speaketh froward things u With design to corrupt thy mind and entice thee to evil Principles or Practices 13. Who leave the paths of uprightness x The way of God's Precepts to walk in the ways of darkness y i. e. Of sin which is oft called darkness as Rom. 13. 12 c. Eph. 5. 11. because it comes from darkness ignorance and errour and loves darkness and hates light and leads to utter darkness 14. Who rejoyce to do evil z Seeking and embracing occasions of sin with diligence and greediness and pleasing themselves both in the practice and remembrance of sin whereas upright men abhor and watch against all occasions of sin beforehand and mourn bitterly for it afterwards and delight in the frowardness of the wicked a Not onely in their own sins but in the sins of other wicked men which shews a greater malignity of mind and love to sin See Rom. 1. 32. 15. †Heb. who are crooked in their ways Whose ways are crooked b Or Who make their ways crooked i. e. whose course of Life swerves from the right and straight way of God's Law and they froward in their paths 16. To deliver thee from the strange woman c From the Adulteress or Whore called strange partly because such Persons were commonly Heathens or are
and countenance as Psal. 10. 4. In whose heart Pride rules is an abomination to the LORD though hand join in hand n Though they have many Friends and Assistants See the same Phrase Prov. 11. 21. he shall not be †〈…〉 unpunished 6 By mercy and truth o Either 1. By Gods Mercy or Grace and by his truth in performing his Promises made to sinners in Christ. Or 2 By mens Mercy and Truth as those very words are jointly used Prov. 3. 3. 20 28. and elsewhere and as in the following clause the fear of the Lord is a Grace or Disposition in men by a merciful and just and faithful frame of heart and course of Life which are here opposed to Sacrifices as mercy is Hos. 6. 6. by which the hypocritical Jews expected to obtain the expiation of their sins iniquity is †〈…〉 purged p Not meritoriously but instrumentally as they qualifie a man to offer up acceptable Prayers to God for the Pardon of his sins and to receive and apply to himself that pardon which Christ by his Blood hath purchased for all sincere Believers who are filled with Mercy and Truth and other Graces and by the fear of the LORD q By a filial Reverence or Respect unto God and by an holy fear of offending God and by a dread of Gods judgments men depart from evil r They are kept from abusing pardoning Mercy and from returning to Folly or Wickedness So he sheweth that Justification and Sanctification are constant and inseparable Companions 7 When a mans ways please the LORD he maketh even his enemies to be at peace with him s By disposing their hearts to kindness towards him 8 * Psal. 37. 16. Better is a little with righteousness than great revenues without right t This was in effect said before Prov. 15. 16. and is here repeated partly because of the great importance and usefulness of this truth and partly because men are very hardly brought to a serious belief of it 9 * Ver. 1. A mans heart deviseth his way u Considers and proposeth to himself what he will do but the LORD directeth his steps x Over-ruleth and disposeth all their designs and actions as he pleaseth and not as they list 10 †Heb. diviâ—… A divine sentence y Heb. Divination which is somtimes taken in a good sense for Prudence as it is Isa. 3. 2. A great sagacity and piercing judgment to discern dubious and difficult cases is z Or should be for the verb is wanting in the Hebrew and this may be supplied as well as is And he seems not so much to speak of the matter of Fact as if it were thus in all Kings which is notoriously and confessedly untrue as of the duty of Kings in whom Wisdom is a necessary qualification For thus the two following Proverbs concerning Kings v. 12. 13. must be understood otherwise they are repugnant to common Experience in the lips of the king a Either 1. Of wise Kings who onely are worthy of that Name and Office King being here put for a wise King as a Name is put for a good Name and a Woman for a good Woman Eccles. 7. 28. and then this is true in fact as it was in David 2 Sam. 14. 17. and in Solomon 1 Kin. 3. 28. Or 2. Of Kings in general in the sense before given for seeing the word is generally expressed without any limitation both here and v 12 13. it may seem presumption to confine it to those few Kings which are or were wise and good * Chap. 20. 8. his mouth transgresseth not b Or Shall or should not transgress or go beyond the bounds of Religion and Justice in judgment 11 * Lev. 19. 36. Chap. 11. 1. A just weight and balance are the LORD's c Are Gods work as it follows made by his direction and appointment so as no man can corrupt or alter them without violating Gods Rights and Authority and incurring his displeasure †Heb. all the stones all the weights d Heb. the stones which they then used as weights See on Prov. 11. 1. of the bag are his work 12 It is an abomination to kings to commit wickedness e They should not onely abstain from all wicked practices but abhor them both in their own persons and in all their servants and subjects It is too plain that he speaks not of the common practice but of the duty of Kings as on v. 10. And such affirmative expressions are oft used in Scripture to express mens duty onely as 1 Cor. 6. 19. your body is i. e. should be the temple c. and 7. 32. careth c. i. e. ought to care for * Ch. 20. 28. 25. 5. 29. 14. the throne is established by righteousness f And which is implied weakned and sometimes overthrown by unrighteousness and therefore this is necessary for their own security and happiness 13 Righteous lips are the delight of kings g All wise and good Kings do and all Kings should delight in employing such Counsellors Judges and Officers under them as are just and faithful in their Counsels and Sentences and Actions because such bring great honour and advantage to them and they love him that speaketh right 14 * Ch. 19. 12 The wrath of a king is as messengers of death h Is as terrible as if many Messengers were sent to denounce the sentence of death and to execute it but a wise man will pacifie it i Will use all prudent and lawful means to pacifie it 15 In the light of the kings countenance is life k His Favour and smiling Countenance is most sweet and refreshing especially to him that was under a Sentence of death v. 14. and * Ch. 19. 12. his favour is as a cloud of the latter rain l As acceptable as those clouds which brings the latter Rain whereby the fruits are filled and ripened a little before the Harvest of which see Deut. 11. 14. Iob 29. 23. Iam. 5. 7. 16 * Ch. 8. 11 19. How much better m It is inexpressibly and unconceivably better as this Phrase implies Psal. 31. 19. 36. 7. 92. 5. c. is it to get wisdom than gold n Because it brings a man more certain and compleat and lasting comfort and advantage and to get understanding rather to be chosen than silver 17 The high-way of the upright o Their common road in which they constantly purpose and desire and customarily use to walk although somtimes through frailty or temptation they slip into the by-paths of sin is to depart from evil p From the evil of sin and consequently from the evil of punishment he that keepeth his way q That takes heed to walk in that high-way preserveth his soul r From that mischief which befalls those that walk
and upon these terms The thing that I commanded was not onely nor chiefly that you should offer external Sacrifices to me but that you should do it with true repentance for all your sins with Faith in my Promises with hearty Love to me and sincere Resolutious of devoting your selves to my Service without which you offer me a dead Carcass in stead of a living Sacrifice to tread my courts q The Courts of my Temple which were two that of the Priests and that where the People assembled 2 Chron. 4. 9. So this Reproof seems to be directed against both Priests and People as unworthy to enjoy this Privilege 13 Bring no more r I neither desire nor will accept of any upon these terms vain oblations s Heb. Meat-offerings of which see Levit. 2. 1. Numb 15. 4. incense is an abomination unto me t So far is it from being a sweet â—…avour to me as you foolishly imagine the new-moons u Which were holy to God and observed with great solemnity See Numb 28. 11 14. Psal. 81. 3. and sabbaths the calling of assemblies x All other Solemn times wherein the People were obliged to meet together as the three great yearly Feasts and other extraordinary Seasons I cannot away with y Heb. I cannot bear It is burdensom and grievous to me it is ‖ Or grief iniquity z So far is it from pleasing me that it is an offence to me and in stead of reconciling me to you which is your design it provoketh me more against you even the solemn meeting a The most Solâ—…mn Day of each of the three Feasts which was the last day which is called by this very name Levit. 23. 36. Numb 29. 35. and elsewhere although the word be sometimes more generally used of any other Solemn Festival-day 14 Your new-moons and your appointed feasts my soul hateth they are a trouble unto me I am weary to bear them 15 And * Prov. 1. 28. Jer. 14. 12. Mic. 3. 4. when ye spread forth your hands b When you pray with hands spread abroad as the manner was of which see Exod. 9. 29. 33. Iob 11. 13. c. I will hide mine eyes from you c Which is a gesture of contempt and loathing I will take no notice of your Persons or Requests yea when ye †Heb. multiply prayer make many prayers I will not hear your hands are full of * Chap. 59. 3. †Heb. bloodâ—… blood d You are guilty of Murder and Oppression and other crying Sins which I abhor and have forbidden under pain of mine highest displeasure 16 Wash ye make you clean e Cleanse your Hearts and Hands from all filthiness of Flesh and Spirit and do not content your selves with your Ceremonial Washings put away the evil of your doings from before mine eyes f Reform your selves so throughly that you may not onely approve your selves to Men but to me who search your Hearts and try all your Actions * Psal. 34. 14. 37. 27. Amos 5. 15. Rom. 12. 9. 1 Pet. 3. 11. cease to do evil 17 Learn to do well g Begin and inure your selves to live soberly righteously and godlily seek judgment h Shew your Religion to God by studying and practising Justice to Men and neither give nor procure any unrighteous Judgment ‖ Or right relieve the oppressed i Be not onely just but merciful judge k Defend and deliver them as this Word is used Psal. 7. 8 11. 9. 4. and oft elsewhere the fatherless plead for the widow l Maintain the righteous Cause of poor and helpless Persons against their unjust and potent Adversaries whereby you will shew your love to Justice and Mercy and that you fear God more than Men. 18 Come now and let us reason together m I am willing to lay aside my Prerogative and to submit the Matter to a fair and equal Trial whether I do not deal justly in rejecting all your Services which are accompanied with such gross Hypocrisie and Wickedness and whether I do not deal very graciously in offering Mercy and Pardon to you upon these Conditions saith the LORD though your sins be as scarlet n Red and bloody as theirs were v. 15. great and hainous * Psal. 51. 7. Rev. 7. 14. they shall be as white as snow o They shall be washed and purged by the Blood of the Messias whereby you shall be made white and pure in Gods sight It is a Meâ—…onymical Expression as sins are said to be purged Heb. 1. 3. when Men are purged from their sins Heb. 9. 14. though they be red like crimson they shall be as wooll p Which for the most part is white and is compared to Snow for whiteness Revel 1. 14. 19 If ye be willing and obedient q If you are heartily willing and fully resolved to obey all my Commands ye shall eat the good of the land r Together with the Pardon of your Sins you shall receive many Temporal and Worldly Blessings 20 But if ye refuse and rebell s If you obstinately persist in your disobedience to me as hitherto you have done ye shall be devoured with the sword for the mouth of the LORD hath spoken it t He hath said it who can as easily do it as speak the Words and who cannot lie and therefore will do it 21 * 〈◊〉 2. 21. How u A Note of Admiration at so strange and sad and sudden a Change is the faithful City x Ierusalem which in the Reign of former Kings was faithful to God become an harlot y Is filled with Idolatry which is commonly called Whoredom it was full of judgment z Judgment was duly and truly executed in all its Courts righteousness lodged in it a It was famous for being the Seat of Justice which did not only pass through it like a wayfaring Man but had its setled abode in it but now murderers b Under that one gross kind he comprehends all sorts of unrighteous Men and Practices as may be gathered by the opposition Onely their Connivance at that horrid Crime of Murther is noted to assure us that other Crimes of a lower nature were not onely unpunished but even encouraged 22 Thy silver is become dross c Thou art wofully degenerated from thy former purity thy wine mixt with water d If there be any remainders of Religion and Justice in thee they are mixed with many and great Corruptions 23 Thy princes are rebellious e Against me their Sovereign Lord they cast off my yoke and make their own Wills and Lusts the Rule of their Life and Government and * Prov. 29. 24. companions of thieves f Partly by giving them connivence and countenance and receiving a Recompence from them for it and partly by practising
thinks to affright us with Bugbears but he either cannot or will not do us any harm we do not fear him let him do his worst let him begin as soon as he pleaseth Not that any of the Israelites were so impudent as to use these Expressions but this was the plain Language of their Actions they lived as if they were of this Opinion their Presumption and Security shewed their desperate Contempt of God and of all his Judgments and let the counsel of the holy One of Israel g Who by his 〈◊〉 is engaged to punish us They scornfully repeated the Title usually given by the Prophets unto God draw nigh and come that we may know it 20 Wo unto them †Heb. that say concerning evil It is good c. that call evil good and good evil h That take away the difference between Good and Evil that justifie and approve wicked Men and Things and condemn Piety or Vertue or righteous Persons Compare 〈◊〉 17. 15. Thus many call Serious Godliness Humourous Singularity and Justice Morofity and Meekness Stupidity c. as on the contrary 〈◊〉 call Pride Magnanimity and Covetousness Good â—…andry And men are very apt to follow the Course of the World in their false Judgments of things which therefore the Prophet so severely forbids that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter 21 Wo unto them that are * Prov. 3â—… 7. Rom. 12. 16. wise in their own eyes and prudent †Heb. before their face in their own sight i That being puffed up with an Opinion of their own Wisdom despise the Counsels and Instructions of God by his Prophets and prefer their own vain Fancies before the Judgment of the All-wise God as appears by the Errour beforementioned v. 20. that they affirmed that to be Evil which God had declared to be Good 22 Wo unto them that are mighty to drink wine k That can drink much without Intoxication in which they gloried as too many do at this day and men of strength to mingle l i. e. To drink the Antecedent being put for the Consequent which is usual for they mingled it in order to drinking strong drink 23 Which * Prov. 17. 15 24. 24. justifie the wicked for reward m Not by mistake or incogitancy but wilfully for Bribes and take away the righteousness of the righteous from him n To wit juridically they pronounce Sentence against him as if he and his Cause were unjust 24 Therefore as †Heb. the tongue of fire the fire devoureth the stubble and the flame consumeth the chaff so their root shall be as rottenness o They shall be like a Tree which not onely withers in its Branches but dies and rots at the Roots and therefore is past all hopes of recovery The sence is They shall be destroyed both Root and Branch and their blossom shall go up as dust p Shall vanish for so the Word ascend or go up is oft used as Exod. 16. 14. Iob 5. 26. Ier. 48. 15. Ezek. 11. 23 24. as the Dust which is blown away with every Wind or shall be resolved into Dust and yield no Fruit. because they have cast away q Which implies Disobedience joyned with Contempt the law of the LORD of hosts and despised the word of the hole One of Israel 25 Therefore is the anger of the LORD kindled against his people and he hath stretched forth his hand against them and hath smitten them and the hills did tremble r A Metaphorical and Hyperbolical Description of a grievous Calamity familiar in the Prophets as Isa. 64. 1 2. Ier. 4. 24. and in other Authors and their carcases were ‖ Or as dung torn in the midst of the streets * Ch. 9. 12. 17. 21. 10. 4. For all this his anger is not turned away but his hand is stretched out still s Ready to give you another and a â—…orer Blow This is not the end as you vainly imagine but if you repent not the beginning of your Sorrows and an Earnest of further Calamities 26 And he will lift up an ensign t To call them together for this Service as Generals use to do for the raising of Armies to the nations from far u Either 1. to the Assyrians of whom he speaks more particularly ch 10. and that under this same Character of a People that come from far v. 3. and who did not long after this Prophecy invade Iudaea and did much mischief in it Although that part of the Prediction v. 29. they 〈◊〉 lay hold of the prey and shall carry it away safe and none shall deliver it do not seem to agree to them nor that Invasion for the Assyrians were forced to retreat with great shame and loss and the Iews were delivered from them Or 2. to the Chaldaeans for even Babylon is called a far countrey Isa. 39. 3. And he saith nations because the Chaldaean Army was made up of several Nations and will * Chap. 7. 18. hiss unto them x Or will whistle unto or for them will gather them together by his Word as Shepherds gather their Sheep He intimates how easily and speedily God can do this Work from the ends of the earth y Which is not to be understood strictly but popularly and with a latitude from very remote Places although part of the Chaldaean Army did come from Places not very 〈◊〉 distant from the end of that part of the World so far as 〈◊〉 was then known and behold they shall come with speed swiftly 27 None shall be weary z Though their March be long and tedious As I have called them to this Work so I will strengthen and assist them in it nor stumble amongst them none shall slumber nor sleep a They shall all be watchful and diligent to take all Opportunities and Advantages of executing my Judgments upon my People neither shall the girdle of their loins be loosed nor the latchet of their shoes be broken b Which otherwise would hinder or at least slacken them in their March I will take all Impediments out of their way 28 Whose arrows are sharp and all their bows bent c Who are every way furnished and ready for my Work waiting onely for my Command their horses hoofs shall be counted like flint d Because they shall not be broken or battered by the length or stoniness and ruggedness of the Way and their wheels like a whirlwind e Partly for the swiftness of their March and partly for the force and violence of their Chariots in Battel 29 Their roaring shall be like a lion they shall roar like young lions f Which signifies both their Cruelty and their greediness and eagerness to catch and devour the Prey yea they shall roar and lay hold of the prey and shall carry it
and from their succeeding Calamities For that this Place looks beyond the Deliverance from the Assyrian Army and unto the Times of the New Testament seems probable 1. from the following Verses which belong to that Time as we shall see 2. from the State of the Iewish Nation which after that Deliverance continued to be very sad and corrupt and averse from that Reformation which Hezekiah and Iosiah prosecuted with all their might and therefore the Body of that People had not yet learned this Lesson of sincere Trusting in God alone 3. from S. Paul's Explication and Application of these Words Rom. 9. 27. of which more may be said when I come thither And for the Words in that day which may seem to restrain this to the time of the Assyrian Invasion they are frequently used in the Prophets of the times of the Gospel as Isa. 2. 11. 4. 2. 11. 10. c. shall no more again stay upon him that smote them r Shall learn by this Judgment and Experience never to trust to the Assyrians for Help as Ahaz and his People now did but shall stay upon the LORD the holy One of Israel in truth s Not onely by profession but sincerely 21 * Chap. 7. 3. The remnant t Or a remnant or but a remnant or a remnant onely Which Particles are oft understood as hath been formerly and frequently observed and may be here supplied from the following Verses shall return even the remnant of Jacob unto the mighty God u Unto the Messiah expresly called the mighty God Isa. 9. 6. 22 * Rom. 9. 27. For though thy people Israel x Or O Israel to whom by an Apostrophe he directeth his Speech be as the sand of the sea yet a remnant y Or a remnant onely as before For that this is a Threatning in respect of some as well a Promise in respect of others is evident from the rest of this and from the following Verse †Heb. in or amongst of them shall return * Chap. 28. 22. the consumption decreed shall overflow z The Destruction of the People of Israel was already decreed or determined as it is in the next Verse by the fixed Counsel of God and therefore must needs be executed and like a Deluge overflow them ‖ Or in with righteousness a As this Word is rendred Rom. 9. 28. the Preposition in or with being here understood as it is every where And this is added to shew that although this Judgment of God may seem very severe yet it is most just not onely by the Laws of strict and rigid Justice but even by the Rules of Equity and Clemency as this Word oft signifies inasmuch as he hath spared a considerable Remnant of them when he might have destroyed them utterly And so this Word is added as a Reason why a Remnant and why but a Remnant should return because God would both glorifie his Justice and manifest his Mercy And in this mixed sence the Apostle seems to expound this Place Rom. 9. 27 28. 23 For the Lord GOD of hosts shall make a consumption even determined b The same thing is repeated in other Words with some addition God will execute his own Decree concerning the Destruction of Israel which he is well able to do because he is the Lord of Hosts in the midst of all the land c In all the Parts of the Land not excepting Ierusalem which was to be preserved in the Assyrian Invasion when almost all the other fenced Cities of Iudah should be taken but should afterwards be taken and destroyed as it was first by the Babylonians and then by the Romans 24 Therefore d This is an Inference not from the Words immediately foregoing but from the whole Prophecy Seeing the Assyrian shall be destroyed and a Remnant of my People preserved and restored thus saith the Lord GOD of hosts O my people that dwellest in Zion e In Ierusalem which is frequently called Sion as Psal. 48. 12. 87. 2. Isa. 1. 8 27. 33. 20. c. Which he mentions because this was the principal Object of the Assyrians Design and Rage and there were the Temple and Thrones of Justice and the King and his Princes and Multitudes had fled thither from the Assyrian be not afraid of the Assyrian he shall smite thee with a rod f He shall afflict thee but not destroy thee Compare 1 Kings 12. 11. ‖ Or but he shall lift up his staff for thee and shall lift up his staff against thee after the manner of * Exod. 14. Egypt g As the Egyptians formerly did and with the same ill Success to themselves and comfortable Issue to you 25 For yet a very little while and the indignation h Mine Anger as it is explained in the next Clause either 1. towards my People which shall weaken the Assyrian whose great Strength lay there of which see above v. 5. or 2. towards the Assyrian with whom God was very angry v. 12. c. yea so angry as not to be satisfied without their Destruction as it follows shall cease i As Anger commonly doth when Vengeance is fully executed and mine anger in their destruction 26 And the LORD of hosts shall stir up a scourge k Shall send a destroying Angel Isa 37. 36. for him according to the slaughter of * Jud. 7. 25. Chap. 9. 4. Midian l Whom God slew suddenly and unexpectedly and in the Night as he did the Assyrians at the rock of Oreb m Upon which one of their Chief Princes was slain and nigh unto which the Midianites were destroyed and as his rod was upon the sea n To smite and divide it and so to make way both for thy Deliverance and for the Destruction of the Egyptians so shall he lift it up after the manner of Egypt o As he did in Egypt to bring his Plagues upon that Land and People 27 And it shall come to pass in that day that * Chap. 14. 25. his burden p The Burden of the Assyrian for so it was actively because imposed by him though passively it was Israel's Burden as being laid upon him †Heb. shall remove shall be taken away from off thy shoulder and his yoke from off thy neck and the yoke shall be destroy'd because of the anointing q Out of the respect which I bear to that Holy Unction which I have established amongst you And so this may relate either 1. to the Body of the People who were in some sort anointed being made by God a kingdom of priests and an holy nation Exod. 19. 6. or 2. to that Sacred Kingdom which God had by his positive Precept and solemn Covenant established in David and his Posterity for ever The Iews therefore and some others understand this of Hezekiah to whom God had a singular respect
Calamity shall be universal without any respect or distinction of Persons or Ranks of Men the Priests themselves having been Partakers of the Peoples Sins shall also partake with them in their Plagues as with the servant so with his master as with the maid so with her mistress * Ezek. 7. 1â—… 13. as with the buyer so with the seller e The Purchaser of Lands shall have no more left than he who hath sold all his Patrimony and all Persons shall be made equal in Beggary and Slavery as with the lender so with the borrower as with the taker of usury so with the giver of usury to him 3 The land shall be utterly emptied and utterly spoiled for the LORD hath spoken this word 4 The earth mourneth and fadeth away the world f From this Word some infer That this Prophecy concerns not onely the Land of Iudaea but also the neighbouring Countries But if the proper Signification of that Word be urged this Prophecy must be extended to all the Parts of the World which these Learned men will not allow And the world both in Scripture and other Authors is oft used Synechdochically for that which is in truth but a small part of it at least in comparison with the Whole as it is not onely of the Roman Empire as Luk. 2. 1. Act. 11. 28. but also of Babylon Isa. 13. 11. and which cometh nearer to the point of this very Land of Iudaea as Ioh. 12. 19. 18. 20. and elsewhere And therefore it may well be so understood here especially when this Word world is explained by those other Words the earth and the land which the very next Verse sheweth to be meant of Israel or Iudaea as we shall there discover languisheth and fadeth away †Heb. the heighth of the people the haughty people g Not onely Common People who use to be of low Spirits but the High and Lofty ones who use to be stout in their Words and Carriages towards me and to deride my Threatnings of the earth do languish 5 * Gen. 3. 17. The earth also h Heb. And the land or this land for here is an emphatical Article in the Hebrew Text. is defiled under the inhabitants thereof i By the Wickedness of its People of which see Levit. 18. 25 27 Numb 35. 33. c. because they have transgressed the laws k The Laws of God revealed to them and pressed upon them in a singular manner called simply the laws as the Word of God is oft-times called the word by way of eminency changed the ordinance l God's Ordinances concerning his Worship and Service the Singular being put collectively for the Plural broken the everlasting covenant m The Covenant made between God and Abraham and all his Posterity renewed with the Israelites at Sinai which was everlasting both on God's part who upon the Conditions therein expressed engaged himself to be a God to them and to their Seed for ever and on Israels part who were obliged thereby to constant and perpetual Obedience through all Generations All these Clauses clearly prove that the earth or land which this Prophecy concerns is no other than the Land of Israel and Iudah 6 Therefore hath the curse n The Curse of God threatned to Transgressours Deut. 28. 15. c. and 29. 20. and imprecated by and upon themselves if they should not persist in their Obedience to God Deut. 2â—… 26. and elsewhere devoured the earth and they that dwell therein are desolate therefore the inhabitants of the earth are burned o Are consum'd by the Wrath of God which is commonly compared to Fire and few men left 7 * Chap. 16. 8 9. Joel 1. 10 12. The new wine mourneth p Because there are either none or none but the Enemies of God and Israel to drink it Grief is ascribed to senceless Creatures by a Figure usual in all Authors the vine languisheth q Either because there are no People left to dress it or gather its Grapes or because it is broken down and spoiled by the Enemy all the merry-hearted r That made their Hearts merry with Wine Psal. 104. 15. do sigh 8 The mirth * Jer. 7. 34. 16. 9. 25. 10. Ezek. 26. 13. Hos. 2. 11. of tabrets s Which they used in their Feasts and Revellings ceaseth the noise t The Word properly signifies a roaring Noise and confused Clamour such as drunken men make Psal. 78. 65. Zech. 9. 15. of them that rejoyce endeth the joy of the harp ceaseth 9 They shall not drink wine with a song strong drink shall be bitter to them that drink it u Because of the Fears and Miseries wherewith it is mixed 10 The city x Ierusalem and other Cities for the Singular Word may be here taken collectively of ‖ Or emptiness confusion y Or of vanity or emptiness or desolation for this Hebrew Word signifies all these things And the City may be thus called either 1. in regard of the Judgments of God coming upon it as if he had said a City devoted to Desolation or Destruction to be emptied of its Goods and People or 2. for its Sin a City of Confusion or Disorder breaking all the Laws and Orders which God had established among them or a City that walketh with or after vanity as the Scripture speaks Iob 31. 5. Ier. 2. 5. that loveth and speaketh vanity as they did Psal. 4. 2. 12. 2. And this may seem most convenient that the Sin of the City should be noted in this Word as the Punishment is expressed in the next is broken down every house is shut up z Either for fear of the Enemy who have entred the City or rather because the Inhabitants are either fled or dead or gone into Captivity and so there are none to go into it or come out of it that no man may come in 11 There is a crying for wine a For the want or loss of their Wine and spoil of their Vines whereby they were deprived of the Means both of their Delight and Profit Whereby he intimates their gross Sensuality and Sottishness that in stead of crying for their Sins and humbling themselves under God's Judgments did onely howl for their corn and wine and oil as they did Hos. 7. 14. in the streets all joy is darkned the mirth of the land is gone 12 In the city is left desolation and the gate is smitten with destruction b The Gates of the City are totally ruined that the Enemy may enter when and where they please 13 When thus it shall be c When this Judgment shall be executed in the midst of the land d In the Land But withal this Phrase may intimate that the Judgment should not be sleight and superficial and in the Skirts of the Land but that it should reach their very Heart their most
and Land but should pursue them into their own Lands and besiege them in their own Cities which Hezekiah did 2 Kings 18. 8. 7. But they also u But alas Iudah is guilty of the same sins with Israel and therefore they also must expect the same Calamities of which he speaks afterward have erred through wine and through strong drink are out of the way x They run into the same excess of Wine and strong Drink whereby they beâ—…ot themselves and fall into many errors and miscarriages both in sacred and civil Things The many emphatical Phrases and Repetitions of the same thing in other words in this verse seem to evince That he here speaks of Drunkenness properly so called although he afterward chargeth them with Ignorance and Error and Stupidity which also were the Companions and in part the Effects of that Sâ—… the priest y To whom strong Drink was expresly forbidden in the time of their sacred Ministrations lest they should thereby be led into errors in their work Levit. 10. 9 10. and the prophet z The Teachers who should have been patterns of Sobriety to the people and to whom Sobriety was absolutely necessary for the right discharge of their Office have erred a In their conversation and in their holy Administrations through strong drink they are swallowed up b They are as we say drowned in it their Senses and Reason are swallowed up and lost in it They design onely to swallow it but indeed are swallowed up by it of wine they are out of the way through strong drink they err in vision c The Prophets miscarry in their sacred Employment of Prophecying or Teaching which is called Vision Prov. 29. 18. and elsewhere they stumble in judgment d The Priests mistake in pronouncing the Sentence of the Law which was their duty Deut. 17. 9 10 11. 8. For all tables e At which the Priests and Prophets and other Iews did eat and drink They hardly made one sober Meal Drunkenness was their daily practice are full of vomit and filthiness so that there is no place f No Table or no part of the Table no not so much as the holy Places in which the Priests did frequently eat their Meals clean 9. Whom shall he g To wit the Teacher which is easily understood out of the following Verb either God or his Prophets or Ministers teach knowledge and whom shall he make to understand †Heb. the hearing doctrine them that are weaned from the milk and drawn from the breasts h Who is there among this People that are capable and willing to be taught the good knowledge of God A Minister may as soon teach a young Child as these Men. 10. For precept ‖ Or hath been must be upon precept i They must be taught like little Children slowly and by leasure the same things being oft repeated because of their great dulness precept upon precept line upon line k One line of the book after another as Children are taught to read line upon line here a little and there a little 11. For l Or therefore as this Particle is oft used For this seems to be the punishment of their dulness with †Heb. stammerings of lips * 1 Cor. 14. 21. stammering lips m Either 1. in way of condescention as Mothers or Nurses teach Children lisping and stammering with them Or 2. in way of judgment which suits best with the next Clause and another tongue n By people of a strange Language whom He shall bring among them and into whose power He shall deliver them which is a great aggravation of their Misery see Deut. 28. 49. Ier. 5. 15. Ezek. 3. 5. ‖ Or he hath spoken will he speak to this people o Seeing they will not hear Him speaking by His Prophets and Ministers in their own Language they shall hear their Enemies speaking to them in a strange and rough Language 12. To whom he said p To which People the Lord by his Ministers said This q This Doctrine or Precept as it is expressed ver 9 10. or the word of the Lord as it follows ver 13. is the rest r The onely way in the observation of which you will find rest and satisfaction wherewith ye may cause the weary to rest s Heb. Cause the weary understand either Soul or Country to rest As Rest is offered to you by the Prophets in God's name do you embrace it which is to be done by hearkening to God's Word as appears by the following Clauses So shall this People which hath been so oft and so long wearied and harassed by great and manifold Calamities find Rest and Peace and this is the refreshing yet they would not hear t They are wilfully ignorant and obstinately refused the very means of Instruction 13. But the word of the LORD was unto them precept upon precept precept upon precept line upon line line upon line here a little and there a little u The sence of the words thus rendred may be this They spake of God's Word with scorn and contempt repeating the Prophets words in a scoffing manner and with a stammering and ridiculous tone saying Precept upon precept c. as if they had said It seems the Prophet takes us to be meer Children that need to be taught our first Rudiments and that but slowly That these were scornful men and mockers is affirmed ver 14 22. and as scoffers frequently catch the words out of other mens Mouths and use them in way of derision so it may be thought they did with the Prophets words But the words may be and by divers learned Men are rendred a little otherwise And the word of the Lord shall be unto them precept upon precept c. As this Method hath been used with them and was altogether necessary for them so it still is and for the future shall be As they were Children in understanding they shall still continue to be such they shall be ever learning and never come to the knowledge of the Truth as they formerly would not so now they shall not profit by the Word and their sin shall be their punishment And this seems to suit with the following Clause which notes the dreadful design and effect of that judicial blindness That they may or might go and fall backward c. that they might go and fall backward and be broken and snared and taken x According to the former which is our Translation this Clause notes onely the event or consequent of their Sin According to the Latter it notes the just Judgment of God designed and inflicted for it that God's Word being so horribly abused by them might be an occasion at which they might stumble and fall and that backward which is the worst and most dangerous way of falling and so be broken to pieces or by which
rivers of water in a dry place g No less refreshing and acceptable shall this King and his Princes be to their Subjects as the shadow of a †Heb. heavy great rock in a weary land h In a dry and scorched Country which is called weary here as also Psal. 63. 1. Metonymically because it makes Travellers weary as death is called pale in other Authors because it makes men's Faces pale 3. And the eyes of them that see shall not be dim and the ears of them that hear shall hearken i This is meant Either 1. of the Princes or Magistrates who are instead of Eyes and Ears both to the King and to the People who by their office are to see and observe all things and to hear all Causes These saith he shall not shut their Eyes nor suffer them to be blinded with Gifts to favour a rich Man in an unjust Cause they shall not shut their Ears against the Complaints of the poor oppressed Ones as wicked Princes commonly do Or 2. of the People they shall not shut their Eyes and Ears against the good Counsels and Examples of their Religious King and Rulers as they have done formerly Both Princes and People shall be reformed This was done in some poor measure in Hezekiah's time but far more fully and eminently in the days of the Messiah who by his grace changeth Men's Hearts and cureth them of that wilful and obstinate Blindness whereof they had been Guilty before Which clearly sheweth That this Prophecy looks through Hezekiah unto Christ. And the like may be said of the following Verse 4. The heart also of the †Heb. hasty rash k Who were hasty and heady in judging of Things which is an Argument of Ignorance and Folly shall understand knowledge l Shall become more knowing and considerate in their Judgments and Actions and the tongue of the stammerers m That used to speak of the Things of God darkly and doubtfully and unwillingly As Men's Understandings shall then be enlightned so their Speech shall be reformed Which though it was in part fulfilled in Hezekiah this Reformation being effected in some measure by his Counsel and Example and by the powerful Preaching of the Levites whom he excited and encouraged to Teach the good knowledge of the Lord as is said 2 Chron. 30. 22. yet was truly and fully accomplished onely by Christ who wrought this wonderful Change in an innumerable company both of Iews and Gentiles shall be ready to speak ‖ Or elegantly plainly 5. The vile person n Base and worthless Men. Heb. the fool which in Scripture-use commonly signifies a wicked Man shall be no more called ‖ Or honourable liberal o Or Noble or a Prince or Lord as this word is used Psal. 118. 9. and 146. 3. and elsewhere The Sence of the place â—…s Either 1. Unworthy Men shall not be advanced to places of Honour and Power as the Seventy and some others understand it for to be called is oft put in Scripture for to be as hath been frequently observed Or 2. vicious and worthless Persons shall no longer be reputed Honourable and Vertuous because of their high and honourable Places as commonly they are under wicked Princes by means of Flatterers but Wickedness shall be discovered and punished wheresoever it is and Vertue shall be manifested and rewarded and all things shall be Managed with sincerity and simplicity Which was eminently fulfilled under the Gospel by the Preaching whereof and by Christ's Spirit Hypocrites are detected and Men are enabled to discern between Good and Evil both Persons and Things nor the churl p The fordid and covetous Man which is a great Vice in any Man but especially in Magistrates who therefore must be Men hating covetousness Exod. 18. 21. But under this one Vice all Vices are understood by a Synecdoche very frequent in Scripture and in other Authors as under the opposite Vertue of bountifulness all Vices are comprehended said to be bountiful 6. For the vile person will speak villany q So this is a reason of the Assertion ver 5. either thus Such shal not be Advanced to Places of Trust and Dignity for if they were they would abuse them by unjust Sentences and Practises Or thus Men shall no longer be miscalled for every one will discover what he is by his Words and Actions which also shall be narrowly observed But these and the following Words are and may be otherwise rendred But as this Particle oft signifies he shall be called or said to be which words are easily understood out of the former Verse as is very frequent in Scripture a fool who which relative Particle is understood in very many places shall speak villany and whose heart shall work iniquity c. and his heart will work iniquity r He will from time to time be devising Wickedness that he may Execute it when he hath opportunity to practise hypocrisy s To do bad things â—…t with a pretence of Religion and Justice which he shall use to keep himself from the dis-favour of his Prince and from the lash of the Law Or to practise prophaneness or wickedness as this Word at least sometimes seems to signify and to utter errour against the LORD t To pass unâ—…ust Sentences which is directly contrary to the Will and Command of God to make empty the soul of the hungry and he will cause the drink of the thirsty to fail u Whereby they take away the Bread and Drink of the Poor and give it to their rich Oppressors 7. The instruments also of the churl are evil x Heb. The vessels c. which is a Word of a very general Signification among the Hebrews and signifies any person or thing which is employed in a Man's use and service I say person for the name of vessel is given to such Persons as are instrumental to another as to the Babylonians who were God's instruments in executing His Vengeance Isa. 13. 5. to God's Ministers Act. 9. 15. 2 Cor. 4. 5. and to useful Christians 2 Tim. 2. 20. and to Wives 1 Pet. 3. 7. And so it may here note That such covetous or wicked Princes most willingly chuse and employ wicked Men in their Affairs because such Men will without any regard to Conscience or Justice serve all their exorbitant Desires or Lusts. But withal it seems to include his Counsels and Practices and Arts which are here declared to be generally Evil. But this Verse is and may be otherwise rendred as the former was And repeat he shall be called a churl as indeed he is one whose instruments are evil and who deviseth c. Which agrees with the order of the Words in the Hebrew Text and with the order of the foregoing Verses For as he speaks of the vile person and of the churl ver 5. So he gives a Description of the vile Person ver 6. and
published and established his law or doctrine as this Iudgment is expounded in the next clause among the nations of the Earth And this word till respects onely the time past but not the time come as if he would then fail or be discouraged when once he had set Iudgment in the Earth which is contrary to reason and to other evident Scriptures And so this word is used Gen. 28. 15 Psal. 71. 18. Mat. 1. 25. and the isles s The Countries remote from Iudea to which Gods Law was now confined as this word is oft used shall wait for his Law t Shall gladly receive his Doctrine and commands from time to time 5. Thus saith God the LORD * Chap. 44. 24. Zech. 12. 1. he that created the heavens and stretched them out he that spread forth the earth and that which cometh out of it he that giveth breath unto the People upon it and spirit to them that walk therein u This large description of Gods infinite power is here seasonably added to give them assurance of the certain accomplishment of these great and wonderful promises which otherwise would seem incredible 6. I the LORD have called thee in righteousness x To declare my righteousness as is said Rom. 3. 26. or my faithfulness which is frequently called Righteousness in Scripture according to my promise long since made and oft renewed As the former verse asserted Gods Power so this clause declares his will and firm purpose and obligation to effect this work and both together evince the certainty and necessity of it and will hold thine hand y Will give thee counsel and strength for thine high and hard work and will keep thee z That thou shalt not fail in nor be hindred by thine enemies from the accomplishment of thy work and give thee for * Chap. 49. 8. a covenant a To be the Angel of the Covenant as Christ is called Mal. 3. 1. or the Mediator in and by whom my Covenant of Grace is made and confirmed with mankind of the people b Either of my People the Iewes Or Indefinitely or universally of all People not onely Iews but Gentiles also as it follows for * Chap. 49. 6. Luk. 2. 32. Act. 13. 47. a light of the Gentiles c To enlighten them with true and saving knowledge and to direct them in the right way to true happiness from which they had miserably wandred He alludes to Gods fiery Pillar which enlightned and directed the Israelites in the Wilderness 7 To open the blind eyes d The eyes of their minds blinded with long ignorance and deep prejudice and inveterate error and by the Power and Policy of the God of this World 2 Cor. 4. 4. which nothing but the almighty Power of God could cure to bring out the prisoners e Sinners who are taken Captive by the Devil at his will as we read 2 Tim. 2. 26. and as daily experience sheweth and who are enslaved and chained by their own lusts and made Free-men onely by Christ Ioh. 8. 32 36. Compare this portion of Scripture with Isa. 61. 1. and both with Luke 4. 17 18 19 20 21. Where it is said to be fulfilled in and by Christ. from the prison and them that sit in * Chap. 35. 5. 61. 1. Luk. 4. 18. Heb. 2. 14. 15. darkness out of the prison-house 8. I am the LORD f Heb. Iehovah Who have all being in and of my self and give being to all my Creatures and to all my promises as this name signifies the everlasting and unchangeable and omnipotent God who therefore both can and will fulfill all my promises and plead the cause and set up the Kingdom of my Son in spight of all opposition and destroy all those Idols which are set up against him and me that is my name g Which I must own and justifie to the World He seems to allude to Exod. 3. 14 15. and 6. 3. and my * Chap. 48. 11. glory will I not give to another neither my praise to graven images h I will not any longer suffer that Honour and Worship which is peculiar to me to be given to Idols as it hath been but I will by Christ and the Gospel abolish Idolatry in the World 9. Behold the former things are come to pass and * Chap. 43. 9. 10. 44. 7 8. 46. 9 10. new things do I declare i As all things which I have formerly promised or foretold have exactly come to pass in their proper seasons and not one of them failed as was noted Iosh. 23. 14. So you have great reason to believe that what I now promise though it be new and strange to you shall infallibly be accomplished before they spring forth I tell you of them k That when they come to pass you may know that I am God and that this is my Work Compare Iohn 13. 19. 10. * Psal. 33. 3. Sing unto the LORD a new Song l Upon this new and great occasion the calling and salvation of the World by Christ. and his praise from the end of the earth m All Nations from one end of the Earth to another who shall be sharers in this Mercy ye that go down to the sea and †Heb. the fulness thereof all that is therein the isles and the inhabitants thereof n You that go by Sea carry these glad tidings from Iudea where Christ was born and lived and died and published the Gospel unto the remotest parts of the Earth that they may joyn with you in singing forth Gods praises for his marvellous kindness and grace to them 11. Let the wilderness o Those parts of the World which are now like a Wilderness not literally for he speaks of their Cities in the next clause but spiritually desolate and forsaken of God dry and destitute of the waters of Gods grace and barren of all good fruits and the cities thereof lift up their voice the villages that Kedar p The Arabians which were an Heathenish and Barbarous People and well known to the Iews and are synecdochically put for all Nations in the same circumstances doth inhabit let the inhabitants of the rock sing let them shout from the top of the mountains q Having mentioned Cities and Villages he now adds those who dwell upon Rocks and Mountains which are commonly more savage and ignorant than others and therefore harder to be taught and reformed 12. Let them give glory unto the LORD and declare his praise in the islands r In the remotest parts of the world as well as in Arabia which was near to them 13. The LORD shall go forth s To wit to war or battle as this Phrase is used Numb 1. 3 18. 2 Sam. 11. 1. as a mighty man he shall stir up jealousie t He shall stir up himself and his strength and
Child by Sarah And this word alone seems to belong not only to this word wherewith it is joined but also unto the two following words especially if we consider the order of the words in the Hebrew Text where they lie thus for one or alone or when he was alone or but one I called him and blessed him and encreased him and blessed him and encreased him f Into a vast multitude when his condition was desperate in the eye of reason And therefore God can as easily raise and deliver his Church when they are in the most forlorn condition and seem to be dead and buried and consumed so that nothing but dry bones remain of them as it is declared at large Ezek. 37. 3 For g So this comes in as a reason why they should look unto or consider that famous example of Abraham and Sarah because they should find the like wonder wrought on their behalf Or Therefore or for the sake of Abraham my Friend and of that Covenant which I made with him and by which I promised to bless him and his seed for ever the LORD shall comfort Zion h His Church which is frequently called by that name both in the Old and New Testament he will comfort all her wast places and he will make her wilderness like Eden and her desart like the garden of the LORD i Although she shall be waste and desolate and like a Wilderness or Desart for a time yet she shall be restored and be made as pleasant and flourishing as the Garden of Eden was joy and gladness shall be found therein thanksgiving and the voice of melody 4 Hearken unto me my people k Seeing the Gentiles will hearken to me as I have formerly told you take heed that you Jews whom I chose to be my peculiar people do not reject my counsel nor forsake your own mercies as I fear you will do and give ear unto me O my nation for a law l A new Law even the Doctrine of the Gospel which ought to have the force of a Law with you and I expect your Obedience to it no less than to my Law delivered by Moses shall proceed from me and I will make my judgment to rest m Iudgment is here the same thing with Law in the former clause the word of God which is frequently called Iudgment as hath been observed again and again or the Evangelical Doctrine of which he saith that he will make it to rest i. e. settle and establish it whereby he may possibly intimate the stability and perpetuity of this light in the Church that it shall not be like the light of the Mosaical Dispensation which was only to shine for a season even untill the time of Reformation Heb. 9. 10. when all those dark shadows were to vanish and give place to the Sun of Righteousness and to that Kingdom and State that should never be moved as we read Dan. 2. 44. Heb. 12. 26 27 28. and in many other places for a light of the people n Heb. of or to the peoples not only to you Jews but unto people of all sorts and Nations who shall receive and walk in that light which you will reject and use all possible endeavours to extinguish 5 My righteousness o My Salvation as it is expounded in the next clause the Redemption of all my people both Jews and Gentiles which is the effect of his Righteousness either his Justice or his Faithfulness or his Mercy Goodness for all these are called by the name of Righteousness in Scripture and all these contributed to the work of Mans Redemption is near my salvation is gone forth p Shall shortly go forth my secret and eternal purpose of saving my People shall speedily be fulfilled and mine arms shall judg the people q Either 1. Shall destroy those People who obstruct or oppose this work Or rather 2. Shall subdue the Gentiles to mine Authority and rule them by my Word and Spirit which agrees best with the following clause the isles r The remote Countries of the Gentiles as Isa. 41. 1. 42. 4. and elsewhere shall wait upon me s Shall confidently expect and hope for this promised Righteousness and Salvation from me and from me only and not from Idols as they have none nor by any other way and on mine arm shall they trust 6 Lift up your eyes to the heavens and look upon the earth beneath for * Ps. 102. 26. Mat. 24. 35. the Heavens shall vanish away like smoak and the earth shall wax old like a Garment t The Heavens and Earth shall pass away either 1. Simply and by a substantial corruption or annihilation which yet is to be understood comparatively or conditionally that these should sooner vanish into nothing than Gods promise of Salvation should not be accomplished as when it is said Heaven and Earth shall pass away but my words shall not pass away Mat. 24. 35. It is thus expounded It is easier for Heaven and Earth to pass than for one tittle of the Law to fail Or 2. In regard of their present State and Properties and Use as Smoak is here said to vanish although the substance of it be not destroyed and they that dwell therein shall die ‖ Or as a 〈◊〉 in like manner u As they shall be dissolved as we read 2 Pet. 3. 11. and death is nothing else but a dissolution but my salvation shall be for ever and my righteousness shall not be abolished 7 Hearken unto me ye that know x That love and practise it as knowing is commonly used righteousness the people * Ps. 37. 31. in whose heart is my law y Who are tacitly opposed to the carnal Jews that had the Law written only in Tables Compare 2 Cor. 3. 3. Heb. 8. 10. * Mat. 10. 28. fear ye not the reproach of men z The censures of the carnal Jews who will load their believing and godly Brethren with a world of Reproaches but let not these things discourage you neither be ye afraid of their revilings 8 For * Ch. 50. 9. the moth shall eat them up a Your Reproaches shall be easily destroyed and so God will revenge your cause upon them and deliver you from their Reproaches like a Garment and the worm shall eat them like wool b but my Righteousness shall be for ever and my salvation from generation to generation l Like a woollen Garment which is sooner corrupted by Moths or such Creatures than linnen 9 Awake awake c Thou who hast carried thy self like one asleep and unconcerned for thy People and unable to save them The Prophet having foretold what great things God would do for his Church and longing for the accomplishment of them and knowing that Prayer was one means by which God fulfills his Promises he poureth forth this Prayer to God in his own
fire with which enemies use to consume places brought under their power and with his chariots with a whirle-wind a with a sudden sweeping Judgment that like a whirl-wind shall destroy this people to render his anger with fury b With fury that is with fervor for â—…ury properly so taken is not in God ch 27. 4. but God sometimes executes justice and Judgment more smartly and severely and his rebukes c By rebâ—…kes he means punishments for it is said God will execute them with flames of fire They had contemned the rebukes of his law now God will rebuke them with fire and sword with flames of fire 16 For by fire and by his sword will the Lord plead d This kind of rebuking is also called a pleading with them so he threatens to plead against Gog with Pestilence and blood Ezek 38. 22. God at first pleads with sinners by words but if he cannot so prevail he will plead with them in a way by which he will overcome by fire pestilence and blood with all flesh e Thus he threatens to do with all sinners or with all the wicked Jews and the slain of the Lord shall be many f To the fire he threatens to add the Sword so as the slain of the Lord that is those whom God should cause to be slain should be many 17. * Ch. 65. 3 4. They that sanctifie themselves and purifie themselves in the gardens g That the Jews might not think that the Judgments threatned concerned only the Heathen he tells them they concerned them the Idol Worshippers amongst them and not Idolaters only but such as broke his laws about meaâ—…s which he had prohibited them to Eat Those that sanctified and purifyed themselves in gardens gardens in which they Worshipped Idols ch 1. 29. 65. 3. 4. Kings 14. 23. 15 13. the word translated gardens signifieth such as were thick planted with trees and had groves in them where they set their Idols 1 King 15. 13. hence the Idol is called the Grove 2 Kings 23. 6. they had also in these Gardens Pools where they washed themselves in a way of preparation for their Idol-Worship as the Priest by Gods Ordinance was to bath himself Num. 19. 7. ‖ One after another behind one tree in the midst h 〈◊〉 one 〈◊〉 the trees or one by one behind the Trees Some think that Achar is here a proper name of an Idol behind which or behind whose Temple these Idolaters were wont to purifie themselves These Gardens were places too as well for brutish Lusts as Idol-Worship as may be learned from 1 Kin. 14. 24. 2 Kin. 23. 7. and they by these washings thought to make themselves clean eating swines flesh i Eating Swines flesh forbidden Lev. 11. 7. Deut. 14. 8. and the abominations k And the abomination either any abominable things or all those Beasts forbidden the Jews for meat Lev. 11. 9 10 c. Some think a particular abominable thing is here meant think it is the Weasel which Lev. 11. 29. is joined with the Mouse which is here next mentioned The word which we translate Mouse being no where â—…ound but there and here and 1 Sam. 6. 4 5 11 18. some think it is not that creature we call a Mouse because a Mouse is properly no creeping thing but the word Lev. 11. 29. signifyeth a creeping thing they therefore think it rather signifieth some Serpent It is a matter of no great consequence The sense is that God would not only destroy the open and gross Idolaters and superstitious persons but all those also who had made no Conscience of yielding Obedience to the Law of God in such things as seemed to them of a minute nature and such as they easily might have yielded Obedience to he saith that they shall all perish together In the day of Judgment the Idolatrous Pâ—…n and Papist and the leud and disobedient Protestant shall fare alike It will be an hard thing for a thinking Soul to see how Baptism and a membership in the Christian Church should save men from Gods Wrath without Holiness more than Circumcision and Membership in the Jewish Church and the mouse shall be consumed together saith the LORD 18 For I know their works their thoughts l The Hebrew is thus word for word And I their works and their thoughts coming together all nations and languages and they shall come and see my Glory So that it is necessary for Interpreters to supply some words to make out the sense And the sense will differ according to the Nature and sense of those supplied words We supply the Verb know as Amos 5. 12. others supply I have noted Others make it a question And I should I endure their thoughts and their works Others But as for me O their works and their thoughts Some make these words for I know their works and their thoughts it shall come one sentence and to relate to the judgments before threatned v. 15 16 and the latter words a new sentence and a promise of the call of the Gentiles If we thus divide the words into two sentences the former part doth but assert the certainty of the Judgment that should come upon this People and the confirmation or reason of it from the Omniscience and Iustice of God They have done these things and I know it and am of purer eyes than to behold iniquity I know I have marked their thoughts and works before mentioued O the vileness of them Should I suffer should I endure them No. It shall come either the Judgments before threatned shall come or it shall come to pass that I will cast them off and then I will gather all nations c. it shall come m So as it shall come may either refer to the threatning of Judgments in the former part or the promise of calling the Gentiles in the latter part of the verse Others make the verse one entire sentence and the sense thus seeing I know their works c. or when the time shall come that I shall let them by my vengeance know that I know their works I will gather all Nations and Languages that I will gather all nations n I will call the Gentiles into my Church and and tongues and they shall see my glory o My Oracles my holy Institutions and Ordinances which hitherto have been locked up in the Church of the Jews Rom. 3. 2. and been their glory shall be published to the Gentiles Psal. 97. 6. Isa. 40. 5. 19 And I will set a sign amongst them and I will send those that escape of them unto the nations p It is on all hands agreed that this Verse is a Prophecy of the conversion of the Gentiles to Tarshish Pul and Lud that draw the bow to Tubal and Javan to the Isles afar off q Tarshish Pul Lud Tubal Iaâ—…an to Europe Asia and Africa to all
intimate society with my self Whereby he also passeth a severe censure upon himself that he had associated himself with such Persons and not with the vertuous Women which doubtless there were in his time as appears from Prov. 31. It is not Solomon's design to disparage this Sex nor to make a general comparison between men and women in all Places and Ages but onely to suggest his own experience concerning it have I not found It seemed so wonderful to me that I suspected I had not made a sufficient enquiry therefore I returned to search again with more earnestness and accuratness 29 Lo this onely have I found e Though I could not find out all the streams of wickedness and their infinite windings and turnings in the World yet I have discovered the fountain of it to wit Original sin and the corruption of Nature which is both in men and Women * Gen. 1. 27. that God hath made man f God made our first Parents Adam and Eve upright g Heb. right without any imperfection or corruption conformable to his Nature and Will which is the rule of right after his own likeness understanding and holy and every way good but they h Our first Parents and after them their Posterity treading in their steps have sought out many inventions i Were not contented with their present state but aimed at higher things and studied new ways of making themselves more wise and happy than God had made them and readily hearkned to the suggestions of the Devil to that end And we their sinful and wretched Children after their example are still prone to forsake the certain rule of God's Word and the true way to happiness and to seek new Methods and Inventions of attaining to it even such as Solomon hath discoursed of in this Book CHAP. VIII 1 WHo is as the wise man a Who is to be compared with a wise Man He is incomparably the most excellent Man in the World Or rather who is truly wise The Particle as being here not a Note of similitude but of reality as it is Ioh. 1. 14. and in many other places as hath been noted There are very few or no truly wise men in this World This seems best to agree with the Next clause which is not Who is as he that knoweth but who knoweth c. who knoweth the interpretation of a thing b How few are there who understand the reasons of things and can rightly expound the word and works of God and instruct and satisfie himself and others in all the doubtful and difficult cases of humane actions * Prov. 4 8 9. 17. 24. See Act. 6. 15. a mans wisdom maketh his face to shine c Maketh a Man illustrious and venerable chearful and mild and amiable in his carriage to others The face is put for the mind or inward frame hecause the mind discovers itself in the Countenance and †Heb. the strength the boldness of his face d The roughtness or fierceness the pride and impudence of his disposition as this Phrase is used Deut. 28. 50. Prov. 7. 13. 21. 29. Dan. 8. 23. shall be ‖ Or doubled changed e Into gentleness and humility 2 I counsel thee f Which Verb is necessarily understood to make the sense full and compleat See the like defects of speech Ps. 120. 7. Isa. 5. 9. c. to keep the kings commandment g Observe and obey all his commands Which is not to be understood universally as if the King should have commanded them to deny or blaspheme God or to worship Idols in which case every Christian Man who reads and believes the Bible must needs confess that the Israelites especially were obliged to obey God rather than Man but onely of such commands as are not contrary to the will of God and that in regard of the oath of God h Either 1. Because of that Oath which thou hast taken to keep all God's Laws whereof this of Obedience to Superiours is one Or 2. Because of that Covenant or Oath of Fealty and Allegiance whereby thou hast engaged thy self to him of which see 1 Chron. 11. 3. 29. 24. Ezek. 17. 16 18. Though this may also be understood and is by some learned Interpreters taken as a limitation of their Obedience to Kings the words being thus rendred as the Hebrew will very well bear but according to the word of the Oath of God Obey the Kings commands with this caution that they be agreeable and not contrary to the Laws of God which thou art obliged by thy own and by thy Parents Oaths oâ—…t renewed to observe in the first place 3 * Ch. 10. 4. Be not hasty to go out of his sight i Heb. to go from his face or presence to wit in dislike or in discontent withdrawing thy self from thy Kings service or obedience as malecontents use to do for this will both provoke him and lead thee by degrees into Sedition or Rebellion stand not in an evil thing k If thou hast offended him persist not in it but humbly acknowledge thine offence and beg his pardon and favour for he doth whatsoever pleaseth him l His power is uncontrollable in his Dominions and therefore thou canst neither resist nor avoid his fury 4 Where the word of a king is there is power m Whatsoever he commandeth he wants not power nor instruments to execute it and therefore can easily punish thâ—…e as he pleaseth and who may say n Heb. Who shall say Who will presume or dare to say so He doth not affirm that it is unlawful to say so for Samuel said so to Saul 1 Sam. 15. and Nathan to David 2 Sam. 12. and several other Prophets to the Kings of Iudah and Israel but onely that it is difficult and dangerous unto him What dost thou 5 Whoso keepeth the commandment o Either 1. of the King of which he hath hitherto spoken Or 2. of God for the Word or Commandments or Law are oft used emphatically for the Word Law or Command of God as hath been formerly and frequently observed and the Commandment is put for the Commandments as is very usual And so Solomon passeth from his former to a new subject †Heb. shall know shall feel no evil thing p Shall be delivered from those mischiess which befal the disobedient and a wise mans heart discerneth both time and judgment q Both when and how far and in what manner he may or must keep the commands of the King or God For the word here rendred judgment doth oft signifie right as Deut. 21. 17. as also a cause or controversie as Numb 27. 5. and the manner or rule of actions as Iudg. 13. 12. The sense is A wise Maâ—… knows both what he ought to do and what are the fittest seasons for doing it which he seeketh and
embraceth 6 Because to every purpose there is time and judgment r There is a fit way and season for the happy accomplishment of every business which a man designeth or undertaketh to do which is known to God but for the most part hidden from man as is implied and may be gathered from the following words See the Notes on Ch. 3. 1. therefore s Because there are very few who have that wisdom which is necessary to discern this as was now said v. 5. and most men do by their ignorance and loss of opportunities deprive themselves of many advantages and expose themselves to manifold miseries the misery of man is great upon him 7 For * Pro. 24. 22. Ch. 6. 12. he knoweth not that which shall be t Men are generally ignorant of all future events and of the success of their endeavours and therefore their minds are greatly disquieted and their expectations frequently disappointed and they fall into many mistakes and miscarriages which they could and would prevent if they did foresee the issues of things for who can tell him u No wise Man no Astrologer or other Artist can discover this ‖ Or â—…ow it shall be when it shall be 8 There is no man that hath power * Job 14. 5. over the spirit x i. e. The Soul of Man which is oft called a Spirit as Iob 7. 7. 10. 12. Psal. 78. 39. 104. 29 c. to retain the spirit y To keep it in the Body beyond the time which God hath allotted to it This is added as another evidence of Man's misery neither hath he power in the day z Or against the day i. e. to avoid or delay that day of death and there is no ‖ Or casting â—…ff weaponâ—… discharge a As there is in other Wars when Souldiers either are dismissed from the service or escape by flight or otherwise in that war b In that fatal conflict between Life and Death between Nature and the Disease when a Man is struggling with Death though to no purpose for Death shall always be Conqueror neither shall wickedness deliver those that are given to it c And although wicked men who most fear Death use all possible means whether good or bad to free themselves from this deadly blow yet they shall not escape it 9 All this d All these things before-mentioned I have seen and apply my heart unto every work e I have been a diligent observer of all actions and events that is done under the sun there is a time wherein one man ruleth over another e There are some Kings who use their power tyrannically and wickedly whereby they do not onely oppress their People but hurt themselves by bringing the vengeance of God and men upon their own heads Which is here noted partly for the terrour of Tyrants and partly for the caution and comfort of Subjects groaning under those heavy pressures which they are not able to remove that they may forbear unlawful or rebellious courses and quietly commit themselves and their cause to God who judgeth righteously and who both can and will call the greatest Monarchs to a sad account for all their impious and unrighteous courses 10 And so f In like manner or such another vanity or disorder I saw the wicked g Wicked Princes or Rulers as the next clause limits this buried h Die quietly in their Beds and afterwards be buried with state and pomp whereas in truth they deserved an untimely end and no other than the burial of an Ass. who had come †〈◊〉 and gone i Who had administred publick Justice and Government which is frequently signified by the Phrase of coming in and going out before the People as Numb 27. 17. Deut. 31. 2. The LXX Jewish Interpreters whom some others follow render the word they were praised applauded and adored by the variation of one Letter in the Hebrew word which also is very like that Letter which is in the Text. from the place of the holy k By which he understands either 1. the Holy City Ierusalem or the the Holy Land where Israel dwelt which may be added to aggravate the wickedness of such Persons from the obligations and counsels and examples which they had to do better things Or 2. the Seat of Majesty and Judgment which may well be called the place or Seat of the Holy i. e. of God who is called the Holy One Habak 3. 3. and oft elsewhere who is in a special manner present in and president over those places whose work and for whom and in whose Name and stead Magistrates act who are therefore called gods of all which see Exod. 22. 28. Deut. 1. 17. 1 Chro. 29. 23. Psal. 82. 1 c. And the Throne or Tribunal seems to be so called here to aggravate their wickedness who being Sacred Persons and advanced by God into so High and Sacred a place betrayed so great a trust and both practised and encouraged that wickedness which by their Office they were obliged to suppress and punish and they were forgotten l Whereas they designed to spread and perpetuate their Names and Memories to all succeeding Ages Psal. 49. 11. in the city where they had so done m i. e. Come to and go from the place of the Holy where they lived in great splendor and were buried with great magnificence which might have kept up their remembrance at least in that place this is also vanity n That men should so earnestly thirst after and please themselves with worldly greatness and glory which is so soon extinct and the very memory of it quickly worn out of the minds of men 11 * 〈◊〉 50. 21. 〈◊〉 26. 10. Because sentence against an evil work o Or the Decree c. God's determ inâ—…te counsel or sentence for the punishment of Tyrants and all evil-doers is not executed speedily therefore p Because God's forbearance makes them presumptuous and secure and confident of impunity the heart of the sons of men is fully set q Heb. is filled is carried on with full sail as the Seventy understand it like a Ship with a strong and violent wind or is bold or presumptuous as the same Phrase is understood Esth. 7. 5. Act. 5. 3. in them to do evil 12 Though a sinner do evil an hundred times r Frequently and innumerably and his days s The time of his Life and Prosperity be prolonged yet surely I know that * Pâ—… 37. 11 18 19. Pro. 1. 32 33. 〈◊〉 3. 10 11. it shall be well with them that fear God t Whereby he implies both that good men might for a time suffer grievous things from such wicked Tyrants and that it should be very ill with the wicked which is manifest from the contrary course and condition of good and bad men and which is