Wherein men will or shall be silent either through grief as Iob 2. 12 13. or by sickness or weakness or because God denies a man ability to utter his mind and a time to speak 8 A time to love q When God will stir up the affection of Love or give occasion for the exercise or discovery of it to others and a time to hate a time of war and a time of peace 9 * Ch. 1. 3. What profit hath he that worketh in that wherein he laboureth r Seeing then all actions and events in the world are out of mans power and no man can at any time do or enjoy any thing at his pleasure but only what and when God pleaseth as hath been now shewed in many particulars and it it as true and certain in all others hence it follows that all mens labours of themselves and without Gods help and blessing are unprofitable and utterly insufficient to make them happy 10 I have seen s I have diligently observed and considered upon this occasion the travel t Or the occupation or business mens various employments and the differing successes of them which God hath given to the sons of men u Either 1. Which God hath imposed upon Men as their duty and therefore Men must labour although it brings them no profit as was now said Or 2. Which God hath inflicted upon Mankind as a just punishment for their sins to which therefore Men ought quietly to submit to be exercised in it x That hereby they might have constant matter of exercise for their diligence and patience and submission to Gods Will and Providence and for all other Graces Or that they might be afflicted or humbled therewith as the same Phrase is rendred by divers Eccl. 1. 13. 11 He hath made every thing beautiful in his time y This seems to be added as an Apology for Gods Providence notwithstanding all the contrary events and confusions which are in the world He i. e. God expressed in the last clause of the verse hath made or doth make or do by his Providence in the government of the world every thing which he doth either immediately or by the ministry of Men or other Creatures for God worketh in and with all his Creatures in all their actions as is agreed by Divines and Philosophers beautiful decently and conveniently so that all things considered it could not have been done better in his time in the time which he had appointed or which he saw most proper and fit for it or in its time or season when it was most fit to be done Many events seem to mens shallow and perverse judgments at least for a time to be very irregular and unbecoming as when wicked men prosper in their impious and unrighteous Enterprizes and good men are sorely oppressed and afflicted and that for righteousness sake but when men shall come throughly to understand God's works and the whole frame and contexture of them and to see the end of them they will then say that all things were done most wisely and most seasonably whereof we have eminent instances in Ioseph and David and Mordecai and the Iews of his time also he hath set the world in their heart z i. e. In the Hearts of men as the following words shew where Man is expressed The sense is either 1. Although all God's works are beautiful yet men do not discern the beauty of them because the World is in their Hearts their minds are so busied and distracted with the thoughts and cares and love and business of this World that they have neither leisure nor Heart seriously to study God's works But this inordinate love of the present World comes from Man's own corruption and not from God and therefore it seems harsh to impute it to God and improbable that Solomon would have phrased it thus that God hath set or put the World i. e. Worldly Lusts in mens Hearts Or 2. As God's works are beautiful in themselves so men are capable of discerning the beauty of them because God hath set the World in mens Hearts he hath exposed the World and all his dispensations in the World unto the view of mens minds both because he hath wrought his works so evidently and publickly that men might easily observe them and because he hath given men reason whereby they may discover the Wisdom and Beauty of all God's Works if they diligently apply themselves to the study of them so that * Ch. 8. 17. no man can find out the work that God maketh from the beginning to the end a So this is another reason why men do not discern the beauty of God's works because they do not see the whole frame or course of them from the beginning to the end but onely some small parcels or fragments of them the eminent works of God being oft begun in one Age and finished in another Or yet so that c. Or except that as this Phrase properly signifies and is elsewhere used no Man can find out c. Thus it is an exception to the next foregoing clause and the sense is It is true God hath put the World into mens Hearts or made them capable of observing all events and dispensations of God in the World but this is to be understood with a limitation because there are some more mysterious works of God which no Man can fully understand because he cannot search them out through or from the beginning to the end 12 I know b By clear reason and my own long and certain experience that there is no good c No other satisfaction or felicity which a Man can enjoy in them d In Creatures or Worldly enjoyments but for a man to rejoyce and to do good e Either 1. to himself as it is fully expressed Psal. 49. 18. Or 2 to others to employ them in acts of Charity and liberality towards others Or 3. towards God to use them and to live in the fear of God which is necessary to the happiness of this as well as of the other life in his life 13 And also that every man should eat and drink f i. e. Hath power or an Heart to use what God hath given him as it is expressed Ch. 6. 2. and †Heb. see Job 7. 7. Ps. 34. 12. enjoy the good of all his labour it is the gift of God g Of which see the Notes on Ch. 2. 24. 14 I know that whatsoever God doth it shall be for ever h All God's counsels or decrees are eternal and unchangeable and his providence works effectually so as men cannot resist or hinder it nothing can be put to it nor any thing taken from it i Men can neither do any thing besides or against God's Counsel and Providence nor hinder any work or act of it and God doth it that men should fear before him k Not that men should make this
for thou dost not enquire †Heb. out of Wisdom wisely concerning this e This Question sheweth thy great folly in contending with thy Creator and the Soveraign Lord and Governour of all things in opposing thy shallow wit to his unsearchable Wisdom and thy Will to his Will 11 Wisdom ‖ Or As good as an Inheritance yea better too is good f i. e. Very good the Positive being put for the Superlative as it is frequently in the Hebrew Text. When Wisdom and Riches meet in one man it is an happy conjunction for Wisdom without Riches is commonly contemned Eccles. 9. 16. and wants opportunities and instruments of discovering itself and of doing that good in the world which it is both able and willing to do and Riches without Wisdom are like a Sword in a mad Mans Hand an occasion of much sin and mischief both to himself and others with an inheritance and by it there is profit g By Wisdom joined with Riches there comes great benefit Heb. and it is an excellency or priviledge or advantage to them that see the sun h i. e. To mortal men not only to a Mans self but to many others who live with him in this world Whereby also he intimates that Riches bear no price and have no use in the other world 12 For wisdom is a †Heb. shadow defence i Heb. is a shadow which in Scripture use notes both Protection and Refreshment And thus â—…ar Wisdom and Money agree and money is a defence but the excellency of knowledg is that wisdom giveth life to them that have it k But herein Knowledg or Wisdom which commonly signifie the same thing excels Riches that whereas Riches frequently expose Men to death or destruction true Wisdom doth oft times preserve a man from temporal and always from eternal Ruine 13 Consider the work l Not of Creation but of Providence his wife and just and powerful Government of all Events in the World which is proposed as the last and best Remedy against all murmurings and sinful disquietments of mind under the sense of the great and many disorders which happen in the World as is implied v. 10. against which Wisdom is prescribed as one Remedy â—… 11 12. and now here is another of God for * Ch. 1. 15. See Job 14. 4. who can make ‖ Or him so Gr. that streight which he hath made crooked m No Man can withstand or correct or alter any of Gods works and therefore all self-tormenting frettings and discontents at the injuries of men or calamities of times are not only sinful but also vain and fruitless This reason implies that there is an Hand or Work of God in all mens actions either effecting them if they be good or permitting them if they be bad and ordering and over-ruling them whether they be good or bad And God is here said to make things crooked as he is said to make the hearts of sinners fat or hard Isa. 6. 10. and elsewhere not positively but privatively because he denies or withdraws from men that Wisdom or Grace which should make them streight 14 In the day of prosperity be joiful n Enjoy Gods favours with chearfulness and thankfulness but in the day of Adversity consider o To wit Gods work which is easily understood out of the foregoing verse Consider that it is Gods hand and therefore submit to iâ—… humble thy self under his hand be sensible of it and duly affected with it Consider also why God sends it for what sins and with what design This is a proper season for serious consideration whereas Prosperity relaxeth the mind and calls it forth to outward things But this clause may be and is by some rendred thus and look for a day of adversity In Prosperity rejoice with trembling and so as to expect a change God also hath †Heb. 〈◊〉 set the â—…ne over against the other p God hath wisely ordained these vicissitudes that Prosperity and Adversity should succeed one another in the course of mens Lives to the end that man should find nothing after him q Either 1. After man himself or as it may be rendred after it i. e. after his present condition whether it be prosperous or affâ—…ctive So the sense is That no man might be able to foresee or find out what shall certainly befall him afterwards and therefore might live in a constant dependance upon God and might neither despair in trouble nor be secure or presumptuous in prosperity because of the frequent and sudden changes from one to the other Or 2. After God That no man might come after God and review his works and find any fault in them or pretend that he could have managed things better because this mixture of Prosperity and Adversity is most convenient both for the Glory of Gods Wisdom and Justice and Goodness and for the benefit of Mankind who have an absolute need of thâ—… vicissitude leâ—…t they should be either corrupted and ruined by perpetual Prosperity as many have been or overwhelmed with uninterrupted Adversity 15 All things r have I seen in the days of my vanity s Since I have come into this vain and transitory Life * Ch. 8. 14. there is a just man that perisheth in his righteousness t Either 1. Notwithstanding his Righteousness whom his Righteousness doth not deliver in common calamities Ezek. 21. 3. 4. 33. 12. Or 2. For his Righteousness which exposeth him to the Envy and Hatred and Rage of Persecutors or wicked men In is somtimes used for for but it is not so taken in the next clause which answers to this and therefore the former seems to be the truer interpretation and there is a wicked man that prolongeth his life in his wickedness u Notwithstanding all his wickedness whereby he provokes and deserves the justice both of God and Men who yet for many wise and just reasons is permitted to live long unpunished and secure All sorts of events both such as have been already mentioned and such as I am about to declare 16 Be not righteous overmuch x This Verse and the next have a manifest reference to v. 15. being two inferences drawn from the two clauses of the observation there recorded And this verse was delivered by Solomon either 1. In the name and person of an ungodly man who taketh occasion to dissuade men from the practice of Righteousness and true Wisdom because of the danger which attends it and is expressed in the middle of the former and the end of this verse Therefore saith he it is not good to be more nice than wise take heed of Strictness Zeal and forwardness in Religion And then the next verse contains an Antidote to this poisonous suggestion yea rather â—…aith he be not wicked or foolish overmuch for that will not preserve thee as thou maist imagine from the
expressed in the following words Compare Psal. 2. 12. which fear before him u Or at his presence who stand in awe of God and forbear and fear to sin out of a sincere respect and reverence to God 13 But it shall not be well x i. e. It shall go very ill with him great miseries are prepared for him which is a Figure oft used in Scripture as hath been formerly and frequently observed with the wicked neither shall he prolong his days y To wit very long or for ever as he desireth which are as a shadow z His life though it may be or seem to be long yet in truth is but a meer shadow which will quickly vanish and disappear and be as if it never had been and many times like a shadow when it is longest it is nearest its abolition because he feareth not before God a This is the punishment of his wickedness and his casting off the fear and service of God For although the lives of good men upon Earth are short as well as the lives of the wicked yet their days are not like a shadow because they are prolonged far beyond this mortal state even to all Eternity and Death itself doth but open the way for them to an endless life 14 There is a vanity which is done b Either by wicked Potentates who do commonly advance unworthy men and oppress Persons of greatest Virtue and merit Or by God's Providence who sees it fit for many weighty Reasons so to manage the affairs of the present World upon the earth but there be just men unto whom it * Ps. 73. 14. Ch. 7. 15. hapneth according to the work c i. e. The merit of their work the work being oft put for the recompence given or belonging to it as Levit. 19. 13. Iob 7. 2. Psal. 109. 20. The sense is Who meets with such hard usage as the worst of men deserve of the wicked again there be wicked men to whom it hapneth according to the work of the righteous d Who instead of those just and dreadful punishments which they deserve by the Laws of God and men receive those encouragements and rewards which are due to virtuous and worthy men I said that this also is vanity e This is a very unreasonable and foolish thing if it be considered without respect unto another life as it is here where Solomon is discoursing of the vanity of the present life and of the impossibility of finding satisfaction and happiness in it 15 * Ch. 3. 2â—… 5. 18. 9. 7. Then I commended mirth because a man hath no better thing under the sun than to eat and to drink and to be merry f This he speaks either 1. in the Person of a sensual Man Things being so as was related v. 14. it is best to give a Man's self up to eating and drinking and all manner of carnal delights Or 2. in his own Name and Person Upon these considerations I concluded that it was most adviseable for a Man not to perplex and torment himself with the Thoughts of the seeming inequalities of Divine Providence and of the great disorders which are in the World or with cares and fears about future events or with infinite and insatiable desires of Worldly things but quietly and chearfully and thankfully to enjoy the comforts which God gives him See on Eccles. 2. 24. 3. 12 13. for that shall abide with him of his labour g This is the best advantage which he can make of this Worlds goods as to the present life the days of his life which God giveth him under the sun 16 When I applied mine heart to know wisdom h This he seems to add as the reason of that judgment which he had now passed v. 15. because he had diligently studied wherein Man's Wisdom did consist and had observed the restlessness of mens minds and bodies in other courses and to see the business i Either 1. To find out the work of God as the next Verse may seem to explain it and all the Mysteries of God's Providence in the Government of this present and lower World Or 2. To observe mens various designs and employments and their toilsom and unwearied businesses or labours about worldly things Which sense seems best to agree both with the use of this Hebrew word which is constantly used in this sense in all the places of Scripture where it is which are Eccles 1. 13. 2. 23 26. 3. 10. 4. 8. 5. 2 13. 8. 16. and never concerning the works of God and with the foregoing and following words as we shall see that is done upon the Earth for also there is that neither day nor night seeth sleep with his eyes k The sense of the words thus translated and pointed seems to be this There is a certain Man whom it is needless to Name which is a modest designation of himself like that of St. Paul 2 Cor. 12. 2. I know a Man in Christ c. who studied those matters Day and Night and therefore is very capable of passing a judgment about them But with submission there seems to be no need of a Parenthesis to cut oâ—… these words from the former with whom they have a fit connexion For having now mentioned the business which is done or which Man doth upon Earth he further adds as an evidence of Man's eagerness in pursuing his business for even by Day and by Night â—…e to wit the busie Man which is easily understood from the foregoing clause seeth not sleep with his eyes i. e. He grudgeth himself even necessary refreshments and disquiets himself with endless cares and labours the fruit whereof he doth but little enjoy and therefore it is better to eat and drink c. as I now said v. 15. As for the Phrase of seeing sleep it is a figurative expression used in other Authors and is like that of seeing death Psal. 89. 48. 17 Then l Heb. and or moreover I beheld all the work of God m I considered the counsels and ways of God and the various methods of his Providence towards good and bad men and the reasons of them that a man * Job 5. 9. Ch. 3. 11. 11. 5. Rom. 11. 33. cannot find out n No Man though never so wise and inquisitive and studious as it follows is able fully and perfectly to understand these things And therefore it is best for Man not to perplex himself with endless and fruitless enquiries about these matters but quietly to submit to God's Will and Providence and to live in the fear of God and the comfortable enjoyment of his blessings the work that is done under the sun because though a man labour to seek it out yet he shall not find it yea further though a wise man think to know it yet shall he not be able to find it CHAP. IX 1 FOr
for relief but in vain O LORD I am oppressed x By my Disease which like a Serjeant hath seized upon me and is haling me to the Prison of the Grave ‖ Or ease me undertake for me y Stop the Execution and rescue me out of his hands 15. What shall I say z I want words sufficient to express my deep Sense of God's dealings with me He did foretel it by his Word and effect it by his Hand This Clause and Verse is Either 1. a Continuance of his Complaint hitherto described God hath passed this Sentence upon me and hath also put it in Execution and to Him I must submit my self Or 2. he hath both spoken unto me and himself have done it a Transition or entrance into the Thanksgiving which is undoubtedly contained in the following Verses So the Sence is God hath sent a gracious Message to me by his Prophet concerning the prolongation of my Life and he I doubt not will make good his Word therein And this Sence seems the more probable 1. Because here is mention of his years to come whereas in his sickness he expected not to live to the end of a day 2. Because the Chaldee Paraphrast and the Seventy and Syriack and Arabick Interpreters expound it so in their Versions 3. Because this suits best with the context and coherence of this Verse both with the former and with the following Verse For as he endeth the foregoing Verse with a Prayer to God for longer Life so in this Verse he relates God's gracious Answer to his Prayer And if this Verse be thus understood the next Verse hath a very convenient Connexion with this whereas it seems to be very abrupt and incoherent if the Thanksgiving begin there I shall go softly b I shall walk in the course of my Life Either 1. humbly with all humble thankfulness to God for conferring so great a Favour upon so unworthy a Person Or 2. easily and peaceably with leasure not like one affrighted or running away from his Enemy Or 3. by slow and gentle paces as Men commonly spin out their Days by degrees unto a just length which is not unfitly opposed to his former state and time of Sickness wherein his days were swifter than a weavers shuttle and than a post as Iob complained upon the same occasion Iob 7. 6. 9. 25. and were cut off like a weavers Web as he complained ver 12. all my years in the bitterness of my soul c Arising from the remembrance of that desperate Condition from which God had delivered me For great dangers though past are oft-times very terrible to those that seriously reflect upon them But the Words may be rendred upon or after as this particle is rendred Isa. 18. 4. the bitterness of my soul after the deliverance from this bitter and dangerous Disease Which may be compared with ver 17. where he saith For or after peace I had great bitterness as here he presageth and assureth himself of the contrary That he should have Peace after his great bitterness The Chaldee Paraphrast renders the Words Because of my deliverance from bitterness of Soul bitterness being put for deliverance from bitterness as five is put for lack of five as we render it Gen. 18. 28. and fat for want of fat Psal. 109. 24. and fruits for want of fruits Lam. 4. 9. And other such like Defects there are in the Hebrew which is a very concise Language 16 O Lord by these things d By vertue of thy gracious Word or Promise and powerful Work by thy Promises and thy performances of them mentioned in the foregoing Verse This place may be explained by comparing it with Deut. 8. 3. Man doth not live by bread but by every word that proceedeth out of the mouth of the Lord. The Sence is Not I onely but all Men do receive and recover and hold their Lives by thy Favour and the Word of thy Power And therefore it is not strange That one Word of God hath brought me back from the very jaws of Death men live and in all these things is the life of my spirit e And as it is with other Men so hath it been with me in a special manner for In these above all other things is the life of my Spirit or Soul i. e. either the comfort which is sometimes called Life of my Spirit or rather That Life which is in my Body from my Spirit or Soul united to it so ‖ Or hast recovered me and made me forer c. wilt thou recover me and make me to live f Or and or for thou hast recovered me c. to wit by these Things 17. Behold ‖ Or on my peace came great bitterness for peace I had great bitterness g My Health and Prosperity was quickly changed into bitter Sickness and Affliction Or as others render it My great bitterness was untâ—… peace was turned into Prosperity or became the occasion of my safety and further advantages For that drove me to my prayers and my prayers prevailed with God for a gracious Answer and the prolonging of my Life but †Heb abou hast loved my soul from the pit thou hast in love to my soul h In kindness to me the soul being oft put for the Man This is an emphatical Circumstance For sometimes God prolongs mens dayes in anger and in order to their greater misery delivered it from the pit of corruption for thou hast cast all my sins behind thy back i Thou hast forgiven those sins which brought this evil upon me and upon that account hast removed the punishment of them which sheweth that thou didst this in love to me The phrase is borrowed from the custome of men who when they would accurately see and observe any thing set it before their faces and when they desire and resolve not to look upon any thing turn their backs upon it or cast it behind them 18 For k In this and the following verse he declares Gods design in delivering him that he might praise him in his Church which if he had died he could not have done the †Heb. Hell * Psal. 115. 17. grave cannot praise thee e death cannot celebrate thee they that go down into the pit connot hope for thy truth m They cannot expect nor receive the accomplishment of thy promised goodness in the Land of the Living l The dead are not capable of glorifying thy Name among men upon Earth which I desire and determine to do See the like expressions Psal. 6. 5. and 30. 9. and 88 10. c. The Grave is put for the persons lodged in it by a Metonymy 19 The Living the living he shall praise thee n They are especially obliged to it and they onely have this priviledge as I do this day the father to the children shall make known thy truth o They shall not
with a variety of senses we have onely hinted the senses which in our judgment have seemed fairest and least constrained and shortly shewed the consonancy of them to other Scriptures We have avoided all Polemical discourses as no way proper to our design and very rarely hinted those practical conclusions which have arose from the Text when opened the most we have done of that nature is in our discourses upon the Parables Our Reverend Brother designing but two Volumes and the first to end with the Song of Solomon tho since it hath been determined to conclude it with the Prophet Isaiah that all which he lived to finish might be comprehended in one Volume had an hard task to contract his discourses so as to bring them within that compass and thereby was necessitated not to give the entire sense of each verse in his notes but onely of those words or Terms in the verse which he conceived to stand in need of explication referring by letters in the Text to the parts of the Commentary This was not necessary in such parts of the Scripture where the entire sense of the whole Text is given Nor indeed as to some parts is it possible such we mean as are opened harmonically Of which nature are the three first Evangelists It is confessed by all that the Evangelists make up but one entire History tho some of them have some things which the others have not and they seldom agree in the phrases and circumstances of any one piece of History This made it reasonable that with the Interpretation of one Evangelist should be joyned what the others had with reference to the same piece of History Which method hath been accordingly pursued being the same in which the most Iudicious Mr. Calvin and others have gone before us nor indeed could any other course have been taken without a needless writing the same things over again so as that in our Notes upon Mark we have only enlarged in the explication of what he hath which we did not meet with before in Matthew and in the explication of Luke we have onely opened what he hath which was not in Matthew or Mark where they all three concurred or but two of them concurr'd in any story we have opened what they all or both say in our Notes upon the first of them and when we have come to it again in one or both the other we have onely referred to our former Notes John having little which the other Evangelists have we have considered by himself mostly yet sometimes taking in something from him where we found it completory of any thing related by the other Evangelists In magnis voluisse sat est We cannot say that we have left no room for others to come after us and add to or correct what we have said But this we can say in truth that we have not willingly baulked any obvious difficulty and have designed a just satisfaction to all our Readers and if any knot yet remain untied we have told our Readers what hath been most probably said for their satisfaction in the untying of it If it had pleased God to have lent a little longer life to our Reverend Brother the work had very probably been done to greater advantage and more general satisfaction We are but entred upon his Harvest and have wanted his sickle we cannot pretend to any double portion of his Spirit His mantle dropt from him before he was Translated we mean his Synopsis we have taken that up out of that great work of his we have taken so much as we judged proper for his design in this work and made use of a great number of other Authors some of which he left out or very little considered in his Synopsis upon design to make a further use of them in this English work as thinking their labours more proper for this then his other work Our design good Reader was not to tell thee how the Fathers interpreted Texts Aquinas Justinianus and others have done that work nor yet to tell thee any Grammatical niceties or what learned men have critically noted upon Terms or Phrases that is done in the Synopsis Criticorum Nor yet to tell thee what conclusions of Truth may be raised from the verses that hath been done profitably upon many books of Scripture by Mr. Dickson Hutchinson Fergusson Guild Durham and some others much less to handle the controversies that have risen from any portion of Scripture Our work hath been onely to give thee the plain sense of the Scripture and to reconcile seeming contradictions where they occurred and as far as we were able to open Scripture by Scripture which is its own best Interpreter comparing things Spiritual with Spiritual That thy Faith might not stand in the wisdom of men but in the wisdom and power of God If we have reached this end it is all we aimed at if thou gettest any good by what we have done Remember thy Sacrifice is due at another Altar even his who ministreth seed to the sower who both watereth the furrows of the field and blesseth the springing of the Corn let him have the Praise and we onely thy Prayers that we may live an useful Life and dye an happy Death and attain to the Resurrection of the Dead in which we shall all see and understand more perfectly then we yet do Mr. POOL'S English Synopsis OF ANNOTATIONS UPON THE HOLY BIBLE Collected out of the Latin Synopsis Criticorum and divers other Learned Interpreters and Accommodated to the use of Vulgar Capacities GENESIS The ARGUMENT THis Book is called Genesis i. e. Generation or Birth giving an accompt of passages during 2300 years and upwards viz. From the Creation of all things to the death of Joseph In which History Moses by Divine inspiration treats of the Creation of the World with all the parts and uses in it and of it but chiefly of Man who alone was made after God's Image where he lays down God's concessions and prohibitions to him and Man's Transgressioâ—… together with the woful effects and the remedy of them in the promise of a Saviour The Original Progress and Preserâ—…ion of the true Church springing from Abel and carried on by Seth Enoch c. And the ground and rise of Apostasiâ—… begun in Cain and carried on by his posterity separating themselves from the Holy Seed till by their monstrous provocations they had brought an universal Deluge to destroy all mankind from off the Earth excepting only Noah and his Family out of which as the Church did again spring forth so another cursed race carrying on the former enmity to a greater height not only fell into Idolatry after it had continued a considerable time in Sem's race but breaking out into all Outrages and Tyrannical oppressions it was almost extinct among those numerous Nations that Noah's Posterity sprang out into But God calling Abraham into the Land of Promise who was an Idolater in Chaldea and giving him Temporal and
could have made all things at once was pleased to divide his work into six days partly to give us occasion more distinctly and seriously to consider Gods works and principally to lay the Foundation for the weekly Sabbath as is clearly intimated Gen. 2. 2 3. and Exod. 20. 9 10 11. 6. ¶ And God said * Psal. 136. 6. Jer. 10. 12. 51. 15. Let there be †Heb. expansion a Firmament q Or An Extension or a Space or place Extended or stretched out and spread abroad like a Tent or Curtain in the midst of the Waters r i. e. Between the Waters though not exactly in the middle place as Tyrus is said to sit or be situated in the midst of the Seas Ezek. 28. 2. Though it was but a little space within the Sea But of these things see more in the next verse and let it divide the Waters from the Waters 7. And God made the Firmament s The Firmament here is Either 1. The Starry Heaven so called not from its solidity but from its fixed durable and in a sort incorruptible and unchangeable nature Or 2. The Air called here The expansion or extension because it is extended far and wide even from the Earth to the third Heaven called also The Firmament because it is fixed in its proper place from whence it cannot be moved unless by force and divided the Waters which were under the Firmament from the Waters which were above the Firmament t The Waters under the Firmament are Seas Rivers Lakes Fountains and other Waters in the bowels of the Earth The Waters above the Firmament or above the Heavens as they are called Psal. 148. 4. are either 1. A Collection or Sea of Waters placed by God above all the visible Heavens and there reserved for ends known to himself Or rather 2. The Waters in the Clouds for the Clouds are called Waters Psal. 18. 11. and 104. 3. and are said to be in Heaven 2 Sam. 21. 10. Matth. 24. 30. and the production thereof is mentioned as an eminent work of Gods Creation Iob 35. 5. and 36. 29. Psal. 147. 8. Prov. 8. 28. which therefore it is not credible that Moses in his History of the Creation would omit which he doth if they be not here meant and these are rightly said to be above the Firmament i. e. The Air because they are above a considerable part of it and it was so u As God commanded and ordered it so it was done and setled 8. And God called the Firmament Heaven And the Evening and the Morning were the second day 9. ¶ And God said * Job 26. 10. 38. 8. Ps. 33. 7. 104. 9. 136 6. Prov. 8. 29. Jer. 5. 22. Let the Waters under the Heaven x Both the great Abyss or deep of Water which is shut up in the bowels of the Earth Gen. 7. 11. Ps. 24. 2. and 33. 7. and 136. 6. as also the Sea and Rivers all which are here said to be gathered together into one place because of their Communication and mixture one with another be gathered together unto one place and let the dry land appear y For hitherto it was covered with Water v. 2. 2 Pet. 3. 5. And it was so 10. And God called the dry land Earth and the gathering together of the Waters he called Seas z Not Sea but Seas because of the differing quantity and nature both of several Seas and of the Rivers and other lesser collections of Waters all which the Hebrews call Seas and God saw that it was good a The separation of the Waters was begun on the Second day v. 6. c. but not perfected till this Third day Therefore Gods approbation of that work is not mentioned there but here only 11. And God said Let the Earth bring forth b The sence is For the present let it afford matter out of which I will make grass as mans Rib afforded matter out of which God made Woman and for the future let it receive vertue or power of producing it out of that Matter which I have made and suited to that end †Heb. tender Grass Gr. Herb. Grass c That which groweth of it self without Seed or Manuring and is the food of Beasts the Herb yielding Seed d For the propagation of their several kinds to wit mature and perfect Herbs which alone yield Seed So afterwards God made man not in the state of Childhood but of grown and perfect Age. and the Fruit-tree yielding Fruit after his kind e i. e. According to the several kinds of Fruits whose Seed is f Now is by my constitution and shall be for the future in it self g i. e. In some part of it self either in the root or branch or leaf or bud or fruit The sence is Which is sufficient of it self for the propagation of its kind without any Conjunction of Male and Female upon the Earth And it was so 12. And the Earth brought forth Grass and Herb yielding Seed after his kind And the Tree yielding Fruit whose Seed was in it self after his kind And God saw that it was good h This clause is so often added 〈◊〉 â—…ew that all the disorders evil and hurtful qualities that 〈◊〉 are in the Creatures are not to be imputed to God who made all of them good but to mans sin which hath corrupted their Nature and perverted their Use. 13. And the Evening and the Morning were the third Day 14. ¶ And God said Let there be * Deut. 4. 19. Psal 136. 7. Lights i To wit more glorious Lights than that created the first Day which probably was now condensed and reduced into these Lights which are higher for place more illustrious for Light and more powerful for influence than that was Note here that Herbs and Trees were created before the Sun whose influence now is necessary for their production to shew that God doth not depend upon the means or upon the help of the Creatures in his operations in the Firmament of the Heaven to divide †Heb. between the Day and between the Night the Day k i. e. The artificial day reaching from Sun-rising to Sun-setting from the Night And let them be for Signs l For the designation and distinction of times as months weeks c. as also for the signification of the quality of the weather or season by the manner of their rising and setting Matth. 16. 2. By their Eclipses Conjunctions c. And for the discovery of supernatural and miraculous effects of which see Ios. 10. 13. Esa. 38. 8. Luc. 21. 25 26. Act. 2. 19 20. and for Seasons m By their Motions and Influences to produce and distinguish the four Seasons of the year mentioned Gen. 8. 22. And to shew as well the fit Times and Seasons for Sowing Planting Reaping Navigation c. as for the observation of set
Gods powerful presence some way or other manifested to them and by the prospect and hope of Gods blessing to accompany and follow his own Ordinance as God had said unto him 24 And Abraham was ninety years old and nine when he was circumcised in the flesh of his fore-skin 25 And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin 26 In the self-same day was Abraham circumcised and Ishmael his son 27 And all the men of his house born in the house and bought with money of the stranger were circumcised with him CHAP. XVIII 1 AND the LORD appeared unto him in the plains of Mamre and he sate in the tent door a Waiting for strangers which might pass that way for whom no publick places being provided in those times and places vertuous persons used to entertain them in their houses See Heb. 13. 2. in the heat of the day b The time when Travellers especially in those hot Countries used to divert and refresh themselves 2 * Heb. 13. 2. And he lift up his eyes and looked and lo three men c As they seemed to be though indeed they were Angels in mens shape stood by him and when he saw them he ran to meet them from the tent door and bowed himself toward the ground d A respect usually paid to persons of quality such as these seemed to be 3 And said My LORD if now I have found favour in thy sight * pass not away I pray thee from thy servant e He directeth his speech to one who by the Majesty of his countenance and the respect which the other two shewed him seemed to be the chief of them 4 Let a little water I pray you be fetched and wash your feet f A practise usual in those parts Gen. 10. 2. and 24. 32. 〈◊〉 43. 24. Iohn 13. 4 5. 1 Tim. 5. 10. because they used to travel either barefooted or only with sandals to cover and â—…cure the bottom of their feet and rest your self under the tree 5 And I will fetch a morsel of bread and †Heb. 〈◊〉 comfort ye your hearts after that ye shall pass on for therefore †Heb 〈◊〉 〈◊〉 are ye come to your servant g Not that he saith or thought that this was their design but an effect of Divine Providence the meaning is therefore hath God directed you this way that I might have an occasion of performing my duty to you which I chearfully embrace And they said so do as thou hast said 6 And Abraham hastened into the tent unto Sarah and said †Heb. 〈◊〉 make ready quickly three measures h Containing each the third part of an Ephah See Eâ—…od 1â—… 36. of fine meal knead it and make cakes upon the hearth i Upon the Coals or in the warm cinders or in an oven He had doubtless other bread ready but he would have new bread for them which he thought most grateful 7 And Abraham ran unto the herd and fetcht a calf tender and good and gave it unto a young man and he hasted to dress it 8 And he took butter and milk and the calf * To wit the choicest parts of the calf which he had dressed and set it before them and he stood by them k To wait upon them as the word standing is used Nehem. 12. 44. Ier. 52. 12. under the tree and they did eat l Either seemingly as the Scripture oft speaks of things according to appearance or really they received the meat into the bodies which they assumed where it was consumed by a Divine power 9 And they said unto him m i. e. One of them in the name of all said Which he did not for his own satisfaction for he who knew her name knew also where she was but to give occasion for the following discourse Where is Sarah thy wife And he said Behold in the tent n In her Tent For Men and Women had then their several Tents or Appartments 10 And he said I will certainly return unto thee o Not in a visible shape but with my powerful and effectual presence to fulfill my promise †Heb. to the living time according to the time of life p This time may respect either 1. Abram and Sarah in the time of Life i. e. when you shall be both alive and in health But that it belonged to them it might seem better to understand it thus in the time when God shall restore life i. e. vigour and activity to you for till then both Abrahams body and Sarahs Womb are expresly said to be dead Rom. 4. 19. to which deadness this Life may be opposite and the time of restoring this lost power of Generation may well be called a time of Life it being a kind of life from the dead and an impowring of him for a vital action from which he was before disenabled and for the conveying of Life to a Child and perpetuating his own life in him Or 2. to the Child according to the time of Life i. e. in the time which is usual for the Conception Quickning and Bringing forth of a living Child Which interpretation recieveth some countenance from 2 King 4. 16. where we have the same phrase Or 3. To the year according to the time or this time of Life or living time i. e. when this time or season of the year shall revive i. e. return or be restored As Cities and Buildings are said to be revived when they are Repaired or Rebuilt as 1 Chron. 11 8. Nehem. 4. 2. And this season might more properly be said to revive and be called the time of Life because it may be gathered from the heat ver 1. and their refreshing themselves under the shadow of a tree that it was the Spring time when Herbs and Plants and Trees which seem to be dead in the Winter recover and shew forth their Life and Vigour and so the sense may be this according to this time which is a time of Life or reviving wherein as the beauty and Fruits of the Earth will be renewed and revived so thou and Sarah shall be revived or receive as it were a new Life in the Son that shall be born to you This sense seems more probable than either of the former because he speaks of a certain set or appointed time v. 14. Rom. 9. 9. Gen. 21. 2. and that time was about a year after this as may appear by comparing Gen. 17 24. and Gen. 21. 5. and lo * Chap. 17. 19 21 and 21. â—… Sarah thy wife shall have a son And Sarah heard it in the tent door which was behind him q i. e. At the back of the Angel that spoke with him Which is here added to shew that he knew her laughter not by the sight of his Eyes but by his all-seeing Knowledge 11. Now * Chap. 17. 17.
c. or in general other rare and excellent things In those dayes men gave portions for their wives as now they have portions with them 54 And they did eat and drink he and the men that were with him and tarried all night and they rose up in the morning and he said * Vers. 56. and 59. send me away unto my master 55 And her brother and her mother said let the damsel abide with us ‖ Or a full year or ten months a few days at the least ten s Others thus a year or at the least ten months the word days being put for a year as elsewhere But it is very improbable that they would demand or expect such a thing from this man whom they saw bent so much upon expedition after that she shall go 56 And he said unto them hinder me not seeing the LORD hath prospered my way send me away that I may go to my master 57 And they said we will call the damsel and inquire at her mouth t i. e. Understand her mind by her words not so much concerning the marriage it self in which she resigned up her self to the disposal of her Parents and Friends and to which she had given an implicit consent by her acceptance of those presents which were made to her for that end as concerning the hastiness of her departure 58 And they called Rebekah and said unto her wilt thou go with this man And she said I will go 59 And they sent away Rebekah their sister and her nurse u Deborah by comparing chap. 35. 8. In this corrupt Family the Mother and the Nurse are two distinct persons but in Abrahams pious Family there was no such principle or practise See Gen. 21. 7. and Abrahams servant and his men 60 And they blessed Rebekah and said unto her Thou art our sister x i. e. Our near Kinswoman distance of place shall not alienate our affections from thee but we shall still own thee as our sister and as far as we can be ready to perform all the duties of brethren to thee be thou the mother of thousands of millions and * Chap. 22. 17. let thy seed possesse the gate of those which hate them 61 And Rebekah arose and her damsels and they rode upon the camels and followed the man and the servant took Rebekah and went his way 62 And Isaac came from the way of the * Chap. 16. 14. and 25. 11. well Lahai-roi for he dwelt in the south-country y In the Southern part of Canaan as Gen. 12. 9. at Beersheba whither it seems Abraham returned after Sarahs death 63 And Isaac went out to ‖ Or to pray meditate z To converse with God and with himself by pious and profitable thoughts and ejaculations and fervent prayers as for other things so particularly for Gods blessing upon this great affair and so his prayers are eminently answered in the field a He chuseth a solitary place wherein he might more freely attend upon God without any interruption or distraction at the even-tide b That as he had begun the day with God so he might close it with him and commit himself to his protection Compare Psal. 55. 17. and he lift up his eyes and saw and behold the camels were coming 64 And Rebekah lift up her eyes and when she saw Isaac she lighted off the camel c As a testimony of her respect to him whom by the servant she understood to be her Lord and Husband Compare Ios. 15. 18. 1 Sam. 25. 23. 65 For she had said unto the servant what man is this that walketh in the field to meet us And the servant had said It is my master therefore she took a vail and covered her self d In token of modesty reverence and subjection See Gen. 20. 16. 1 Cor. 11. 10. 66 And the servant told Isaac all things that he had done 67 And Isaac brought her into his mother Sarahs tent e Partly to give her possession of it and partly to consummate the Marriage Women then had their tents apart from Men. See Gen. 18. 10. and 24. 67. and 31. 33. and took Rebekah and she became his wife and he loved her and Isaac was comforted after his mothers death f A sorrowful sense whereof he yet had retained though she died three years before this time CHAP. XXV 1 THen a After Sarahs death and Isaacs Marriage again Abraham took b Not from any inordinate lust which his age and eminent grace may sufficiently evince but from a desire of more Children and of accomplishing Gods promise concerning the great multiplication of his seed a wife c A secondary Wife or a Concubine as she is called ver 6. and 1 Chron. 1. 32. and her name was Keturah d A distinct person from Hagar as appears from ver 6. and 12. and as it seems of better quality and younger for Hagar was now eighty years old and not likely to be a mother of six Children 2 And she bare him e Quest. How could Abraham being now about one hundred years old have so many Children when his body was dead in his hundredth year Answ. Because that renewed strength which was miraculously conferred upon him did still in a great measure remain in him being not a temporary action but a durable habit or power Zimran and Jokshan and Medan f These persons were the heads of several people dwelling in Arabia and Syria where we shall find evident footsteps of their names amongst antient Geographers onely a little changed which could not be avoided in their translation into another Language and Midian g The Father of those Midianites of whom we read Gen. 36. 35. Iudg. 6. 2. Isa. 10. 26. and Ishbak and Shuah h From whom Bildad seems to be descended Iob 2. 11. 3 * 1 Chron. 1. 32. And Jokshan begat Sheba and Dedan And the sons of Dedan were Asshurim and Letushim and Leummim 4 And the sons of Midian Ephah i Of whom see Isa. 60. 6. and Epher k From whom some think Africa received its name and Hanoch and Abidah and Eldaah all these were the Children of Keturah 5 And Abraham gave l Which before he purposed and promised to give Gen. 24. 36. And now actually gave all that he had m Except that which is excepted in the following verse and except the use and enjoyment of his estate during his own life unto Isaac 6 But unto the sons of the concubines n Hagar and Keturah Concubines are sometimes called Wives as Gen. 16. 3. Iudg. 19. 1 2 3. 29. but their Children had no right to the inheritance For though the Children of Iacobs Concubines did equally partake of the inheritance with the other Children that was done by divine appointment and Iacobs voluntary act and upon special reason because of the vast inheritance promised and
all as because there was great and evident reason both why the Israelites should be recompenced for all their hard labours and sufferings and why the Egyptians should be spoiled for their Idolatry luxury and cruelty to the Israelites and the great benefits which they had received from Ioseph and from the service of the Israelites 2. because the supreme Lord of all forbad them to restore what they borrowed and gave them the entire right and sole propriety therein 3. because though there was a form and appearance of borrowing and lending yet indeed the Israelites did not so much borrow as desire as the Hebrew word rendred borrow ver 35. signifies and the Egyptians did not reckon these things as lent and to be restored but as given and never to be expected again even as Pharaoh and his people rightly judged that if the Israelites were once permitted to go out of the land with their whole families and estates they would never return again chap. 14. 5. And in truth the Egyptians did and might esteem it a good bargain to give these things to redeem their lives and to ingage the Israelites to a speedy departure knowing that otherwise both their persons and all their estates were in extreme hazard 4. because if these jewels were properly borrowed yet the Egyptians by their causeless and hostile pursuit after the Israelites with intent to destroy them did fully discharge them from all obligations to restitution and give them a right not onely to keep these goods but to take any other which they could from the Egyptians according to the known and approved laws of War 37 * Num. 33. 3. And the children of Israel journeyed from * Gen. 49. 11. Rameses to Succoth b A place so called either because there the Israelites first lodged in booths or rents whereas before they dwelt in houses or because there God first spread his cloud of sire over them for a covering Psal. 105. 39. about * chap. 38. 26. Numb 1. 46. and 11. 21. Six hundred thousand c To wit grown and strong men and fit for War among whom there was none seeble or sick Psal. 105. 37. Thus the Heathen writer Châ—…remon mentioned by Iosephus speaking of this matter reckons up first 250 thousand and then 380 thousand more on foot that were men d The Hebrew word properly signifies strong and able men fit to go on foot in battel aray so decrepit or weak old men are not comprehended in this number beside children e And women whose presence and assistance is necessary to them See Exod. 10. 24. Some say the Hebrew word taph signifies their housholds or families which consist principally of women and children 38 And a †Heb. a great mixture Num. 11. 4. mixed multitude f Consisting of Egyptians or other people who went with them either because they were their servants or that by this means they might free themselves from the servitude which they endured under hard masters in Egypt or because the glorious works which they had seen had raised their esteem of God and of his people and made them expect a share in the great felicities which they presumed would be conferred upon a people so highly honoured and beloved of such an almighty and alsufficient God And because their hearts were not sincere nor their ends right they soon repented of their choice Numb 11. 4. Compare Zech. 8. 23. went up also with them and flocks and herds even very much cattel 39 And they baked unleavened cakes of the dough which they brought forth out of Egypt for it was not leavened g Both because leaven was forbidden to them at that time and because the great haste required gave them not time for leavening it because * chap. 6. 1. and 11. 1. they were thrust out of Egypt h Not by force but by importunate requests as was observed on ver 33. Thus men are said to be driven to worship the sun moon c. when they are perswaded to it Deut. 4. 19. and could not tarry neither had they prepared for themselves any victuals 40 Now the sojourning of the children of Israel who dwelt in Egypt was * Gen. 15. 13. Act. 7. 6. Gal. 3. 17. four hundred and thirty years i It is plain that those years are to be computed from the first promise made to Abraham Gen. 12. 1 2. to the giving of the law from Gal. 3. 17. where this is affirmed And although it doth not plainly appear when that promise was made because the Scripture mentions not Abrahams age neither when it was made nor when Abram came to Haran with his father Gen. 11. 31. but onely when he went out of Haran being 75 years old Gen. 12. 4. yet a good while after it was made and as it may seem more than probable 30 years afterward it is manifest there were onely 400 years of this time to come Gen. 15. 13. And many more years passed ere there was such a man as Israel or Iacob and more ere there were any children of Israel or of Iacob and yet more ere they came into Egypt How then can this be true which is here said Ans. 1. Some affirm that they were in Egypt 430 years which is sooner said than proved 2. Some antient Hebrew copies are said to have had more words than ours now have for the LXX and Samaritan Interpreters after the words in Egypt read and in the land of Canaan And some other copies after the word who adde together with their fathers or and their fathers And so the difficulty vanisheth And if it should be granted that there were some few such errours in our present copies in matters purely historical or chronological which God might permit to be there for many wise and holy reasons yet this is no preiudice to our faith or to Gods providence which hath been pleased to have so special a care of those Texts which concern the essentials of Faith and a good life that all copies are agreed in them 3. These 430. years are not by the Text confined to Egypt but may be extended to any place where they were sojourners and the Hebrew word asher is not to be rendred which as relating to the time of their sojourning but who as belonging to the persons sojourning as our translation well renders it and the sence is that they were sojourners or which is all one strangers or dwellers in a land that was not theirs as it is said Gen. 15. 13. for 430 years And the emphasis lies in the Hebrew word moshab which is here fitly rendred sojourning as toshab coming from the same root is commonly used for a sojourner or one that lives in a place or land which is not his as Levit. 22. 10. and 25. 35 40. Numb 35. 15. Psal. 30. 12. There is now but one difficulty remains how the children of Israel can be said to be sojourners so long seeing much
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
its own accord Levit. 25. 5. from those seeds which in the last reaping time were scattered here and there which were much more numerous now than in other years because God gave a special blessing to the sixth year whereby it did bring forth the fruit of 3 years Lev. 25. 21. and in years of so great plenty men are generally more negligent in their reaping and therefore the relicks are more and what they leave the beasts of the field shall eat In like manner thou shalt deal with thy vineyard and with thy ‖ Or olive trees olive-yard x i. e. Thou shalt not prune nor dress them nor gather and appropriate to thy own use what they shall produce but shalt leave them to the poor 12 * chap. 20. 8 9 Deut. 5. 13. Luk. 13. 14. Six dayes thou shalt do thy work and on the seventh day thou shalt rest y This command is here repeated lest any should think the weekly rest might cease when the whole year was consecrated to rest There were three sorts of Sabbaths to the Jews 1. of days 2. of years to wit the seventh year 3. of weeks of years to wit the Jubilee and all these are types of the eternal rest in heaven that thine oxe and thy ass may rest and the son of thine handmaid and the stranger may be refreshed 13 And in all things that I have said unto you be circumspect and * Deut. 12. 3. make no mention of the names of other gods z To wit with honour or delight or without detestation as fornication is not to be named among Saints Eph. 5. 3. Or not mention them in your worship or in oaths or in common discourse and without special occasion lest the frequent mention of them might keep up their memory or introduce their worship Hence the names of Idols and Idolatrous places were oft-times changed by the Israelites See Numb 32. 38. Ios. 23. 7. Compare Psal. 16. 4. Hos. 2. 17. Zech. 13. â—… neither let it be heard out of thy mouth 14 * chap. 24. 2â—… Deut. 16. 16. Three times thou shalt keep a feast unto me in the year 15 * chap. 13. 3. 34. 18. Thou shalt keep the feast of unleavened bread thou shalt eat unleavened bread as I have commanded thee in the time appointed of the month Abib for in it thou camest out from Egypt * Deut. 16. 16. Eccl. 35. 4. and none shall appear before me empty a This may be either 1. a precept as it is generally understood that none should ever come at those times without some offering or other for the support of the Levites and of the worship of God but the determination of this or what they would give was left to their choice Or 2. a promise to encourage them to come so oft from their remotest habitations to Ierusalem because they should never appear before God in vain i. e. to no purpose or without some benefit for so the word rekam oft signifies So it may be parallel to Isa. 45. 19. I said not unto the seed of Iacob seek ye me in vain But the former sence is more probable by comparing this with its parallel place Deut. 16. 16 17. 16 And the feast of harvest b i. e. Of wheat-harvest for barley-harvest was before this time This feast was otherwise called Pentecost the first-fruits of thy labours c How were these the first-fruits when a sheaf was offered to God in the feast of the Passeover Ans. That sheaf was generally of barly which was less considerable than their wheat but this was the first-fruits of their wheat which was their principal grain and they had no bread before this time from the growth of that year which thou hast sown in the field and the feast of in-gathering d To wit of all the rest of the fruits of earth as of the vines and olives This was called also the feast of booths and of Tabernacles See Levit. 23. 34. Numb 29. 12. Deut. 16. 13. All their three feasts had a respect to the harvest which began in the Passeover was carried on at Pentecost and was fully compleated and ended in this feast which is in the end of the year e Of the common or civil year which began in September as the sacred year began in March when thou hast gathered in thy labors out of the field 17 Three times in the year all thy males f To wit such as are of competent years and health and strength and such as were at their own dispose for that servants were not bound to this may seem probable because none of these concerned were to appear before the Lord empty or without an offering but the generality of servants had not any thing to offer And the care and management of their domestick affairs did require the presence and care of many of their males shall appear before the LORD God g i. e. In that place where God shall record his name Exod. 20. 24. as the Tabernacle or Temple 18 * Lev. 2. 11. Deut. 16. 3. Thou shalt not offer the bloud of my sacrifice with leavened bread h This and the following clause most understand of the Passeover by comparing this place with its parallel Exod. 34. 25. where the Passeover is mentioned But the words being here universal by the laws of interpretation they ought to be universally understood if they can bear that sence which here they may for both these clauses agree to other sacrifices For as every sacrifice had a Minchah or a meat-offering of flour attending upon it and offered with it so it was expresly cautioned that no leaven should be in that Minchah Lev. 2. 11. And the fat of every sacrifice was consecrated to God Lev. 3. 16. 2 Chron. 35. 14 c. and was presently to be burnt upon the Altar Lev. 7. 2 3. And for Exod. 34. 25. what hinders but what is here more generally prescribed may be there particularly applied to the Passeover and that seems more reasonable than to make that an idle repetition of the same thing And my sacrifice may be here put for my sacrifices by the common Enallage Moreover the two principal things which were offered to God in every sacrifice were blood and fat â—…v 17. 6 11 c. neither shall the fat of my †Or feast sacrifice remain untill the morning i This if understood of the Passeover may seem superfluous because nothing of it neither fat nor lean was to remain until the morning Exod. 12. 10. but all of it was to be eaten even the purtenance thereof ver 9. and that for ought I see without any exception of the fat as there was in other sacrifices Lev. 3. 16. And therefore in that parallel place Exod. 34. 25. where the Passeover is mentioned there is not a word of the fat but onely it is said in the general neither shall the
principally ordained for their need and for their good even to seek and obtain the pardon of their sins Or 2. Of all their Sabbaths and consequently of this The Jews are supposed to begin every day and consequently their Sabbaths at the evening in remembrance of the creation Gen. 1. 5. as Christians generally begin their days and Sabbaths with the morning in memory of Christs Resurrection 33 And the LORD spake unto Moses saying 34 Speak unto the children of Israel saying * Num. 29. 12. The fifteenth day of the seventh moneth shall be the feast of tabernacles q i. e. Of Tents or Booths or Arbours This feast was appointed principally to remind them of that time when they had no other dwellings in the Wilderness as it is expressed ver 43. and to stir them up to bless God aswell for the gracious conduct and protection then afforded them as for their more commodioâ—… and secure habitations now given them and secondarily to excite them to gratitude for all the fruits of the year newly ended which were now compleatly brought in as may be gathered from â—… 39. Eâ—…od 23. 16. Deut. 16. 13 14. See â—…n insâ—…nce of this fâ—…st 〈◊〉 8. 1â—… for seven dayes unto the LORD 35 On the first day shall be an holy convocation ye shall do no servile work therein 36 Seven dayes ye shall offer an offering r A several offering each day which is particularly described Numb 29. 13 c. made by fire unto the LORD * Ioh. 7. 37. 2 chron 7. 9. on the eighth day s Which though it was not one of the days of this feast strictly taken nor is it here affirmed to be so but on the contrary is expresly said to consist of seven days ver 34 39. nor did they dwell longer in Tabernacles yet in a larger sence it belonged to this feast and is called the great day of the feast Ioâ—… 7. 37. And so indeed it was as for other reasons so because by their removal from their Tabernacles into more fixed and comfortable habitations it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their introduction into and settlement in the land of Canaan which it was most fit and just they should acknowledge with such a solemn day of thanksgiving as this was shall be an holy convocation unto you and ye shall offer an offering made by fire unto the LORD it is a †Heb. day of restraint solemn assembly t Heb. a day of conclusion because it was the end of the feast Ioh. 7 37. or of restraint because they were restrained from servile work and obliged to attendance upon Gods worship or of detention because they were yet detained before the Lord and kept together for his service and not suffered to return to their tents till this was over and ye shall do no servile work therein 37 These are the feasts of the LORD which ye shall proclaim to be holy convocations to offer an offering made by fire unto the LORD a burnt-offering and a meat-offering a sacrifice u i. e. Another sacrifice to wit for a sin-offering as we shall find it Numb 29. 16 19 22 c. called by the general name a sacrifice because it was designed for that which was the principal end of all sacrifices to wit for the expiation of sin and drink-offerings every thing upon his day 38 Beside the sabbaths x i. e. The offerings of the weekly sabbaths by a Metonymy as the day is sometimes put for the actions done in it as Prov. 27. 1. 1 Cor. 3. 13. God will not have any sabbath sacrifice diminished because of the addition of others proper to any other feast And it is here to be noted that though other festival days are sometimes called sabbaths as here ver 39. yet these are here called the sabbaths of the Lord in way of contradistinction to other days of rest to shew that this was more eminently such than other feast-days which also sufficiently appears from the fourth Commandement of the LORD and beside your gifts y Which being here distinguished from free-will-offerings made to the Lord may seem to note what they freely gave to the Priests over and above their first-fruits and tithes or other things which they were enjoyned to give and beside all your vows and beside all your free-will-offerings which ye give unto the LORD 39 Also z Or rather surely as this particle is oft used For this is no addition of a new but onely a repetition of the former injunction with a more particular explication both of the manner and reason of the feast in the fifteenth day of the seventh moneth when ye have gathered in the fruit a Not the corn which was gathered long before but of their trees as vines olives and other fruit-trees which compleated the harvest whence this is called the feast of in-gathering Exod. 23. 16. of the land ye shall keep a feast unto the LORD seven dayes On the first day shall be a sabbath and on the eighth day shall be a sabbath 40 And ye shall take you on the first day the †Heb fruit boughs b Heb. the fruit i. e. fruit-bearing boughs or branches with the fruit on them as the word fruit seems to be taken 2 King 19. 30. Ezek. 19. 12. of goodly trees c To wit the olive myrtle and pine as they are mentioned Nehem. 8. 15 16. which were most plentiful there and which would best preserve their greenness or freshness branches of palm-trees and the boughs of thick trees d Fit for shade and shelter and willows of the brook e Which might do well to mix with the other and in some sort to bind them together And as they made their booths of these materials as is apparent from Nehem. 8. so it seems they did also carry some of these boughs in their hands as is affirmed by Iewish and other antient writers and ye shall rejoyce f Which joy they testified by feasting thanksgiving c. before the LORD your God seven dayes 41 And ye shall keep it a feast unto the LORD seven dayes in the year it shall be a statute for ever in your generations ye shall celebrate it in the seventh month 42 Ye shall dwell in booths g Which were erected in their cities or towns either in their streets or gardens or the tops of their houses Nehem. 8. 16. which were made flat and therefore were proper and fit for that use seven dayes all that are Israelites born shall dwell in booths 43 That your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt I am the LORD your God 44 And Moses declared unto the children of Israel the feasts of the LORD CHAP. XXIV 1 AND the LORD spake unto Moses saying 2 Command
or the grapes of that year which are in this like the Nazarites hair not cut off by thee but suffered to grow to the use of the poor for it is a year of rest unto the land 6 And the sabbath h i. e. The growth of the Sabbath or that fruit which groweth in the Sabbatical year See on Levit 23. 38. where the word Sabbath is taken in the like sense of the land shall be meat for you for thee and for thy servant i For all promiscuously to take food from thence as they need it and for thy maid and for thy hired servant and for the stranger that sojourneth with thee 7 And for thy cattle and for the beast that are in thy land shall all the increase thereof be meat 8 And thou shalt number seven †Or weeks sabbaths of years unto thee seven times seven years and the space of the seven sabbaths of years shall be unto thee forty and nine years 9 Then shalt thou cause the trumpet †Heb. loud of sound of the jubilee k Which signified the true liberty from our spiritual debts and slaveries to be purchased by Christ and to be published to the World by the sound of the Gospel to sound on the tenth day of the seventh month l Which was the first month of the year for civil and worldly affairs which were mainly concerned in the Jubilee And therefore it began in that moneth and as it seems upon this very tenth day when the trumpet sounded as other feasts generally began when the trumpet sounded * chap. 23. 27. in the day of atonement m A very fit time that when they fasted and prayed for Gods mercy to them in the pardon of their sins then they might exercise their Charity and kindness to men in forgiving their debts which is the true fast as is noted Isa. 58. 6. and to teach us that the foundation of all solid comfort and joy must be laid in bitter Repentance and atonement for our sins through Christ. shall ye make the trumpet sound throughout all your land 10 And ye shall hallow the fiftieth year n By which it seems most probable that the year of Jubilee was not the forty and ninth year as some learned men think but precisely the fiftieth year Which may appear 1. Because the Jews account it so which is confessed by the adversaries of this opinion who say that the Iews erre in the computation of the Iubilee as they do in Christ the great end and antitype of the Iubilee But it is not probable that the Jews should universally erre in a matter of constant practise among themselves especially when there was nothing of interest or prejudice in the case as there was in reference to Christ. 2. Because it is expresly called the fiftieth year here and ver 11. that fiftieth year which was not true if it was but the nine and fortieth year It is said it is called so popularly and it was so if you take in the foregoing Jubilee But it must be remembred that there was not yet any foregoing Jubilee but the very first of the kind is expresly called the fiftieth year which in truth it was not if the Jubilee was ended ere the fiftieth year began 3. From the common course of computation The old weekly Sabbath is called the seventh day because it truly was so being next after the six days of the week and distinct from them all and the year of release is called the seventh year ver 4. as immediately following the six years ver 3. and distinct from them all And therefore in like manner the Jubilee must needs be called the fiftieth year because it comes next after seven times seven or forty nine years ver 8. and is distinct from them all From ver 11 12. where it is said ye shall not sow nor reap c. For it is the Iubilee c. which looks like a vain and useless repetition if this year were but one of the seven years for this very command was given concerning every seventh year ver 4. but if this year of Jubilee was as indeed it was a year distinct from and coming after the seven sevens of years then this repetition and application of that command to it was highly necessary because otherwise it might seem hard and unreasonable that they should forbear sowing and reaping two years together which hereby they are commanded to do Two things are objected against this 1. That the Jubilee was onely a revolution of forty nine years But that seems a great mistake for it is most expresly distinguished from them all and by way of distinction called the fiftieth year therefore surely none of the forty nine 2. The difficulty propounded v. 20. concerns onely the 7th year whereas it had been a greater difficulty if it had been extended to the Jubilee and the Jubilee had been another vacant year coming next after the seventh year But though the difficulty was greater for the Jubilee yet it was more frequent for the seventh year and the resolution of the one made the way plain for the satisfaction of the other For as God promised so to bless every sixth year that it should bring forth fruit for three years ver 21. so when the case was extraordinary as in the Jubilee it was but reasonable to expect an extraordinary blessing from God upon that sixth year which went next before the last of the seventh years or the forty ninth year that it should then bring forth fruit for four years and proclaim liberty throughout all the land unto all the inhabitants thereof o Understand such as were Israelites principally to all servants even to such as would not and did not go out at the seventh year and to the poor who now were acquitted from all their debts and restored to their possessions it shall be a jubilee p So called either from the Hebrew word Iobel which signifies first a ram and then a rams horn by the sound whereof it was proclaimed or from Iubal the inventour of Musical instruments Gen. 4. 21. because it was celebrated with Musick and all expressions of joy unto you and ye shall return every man unto his possession q Which had been sold or otherwise alienated from him This Law was not at all unjust because all buyers and sellers had an eye to this condition in their bargains but it was necessary and expedient in many regards as 1. To mind them that God alone was the Lord and owner and proprietor both of them and of their lands and they onely his Tenants and Farmers a point which they were very apt to forget 2. That hereby Inheritances Families and Tribes might be kept entire and clear until the coming of the Messias who was to be known as by other things so by the Tribe and Family out of which he was to come And this accordingly was done by the singular
the crime to sin in the presence of the Judge and have wept before him saying Why came we forth out of Egypt o Why did God do us such an injury why did we so foolishly follow and obey him in coming forth 21 And Moses said * Exod. 3â—… 〈◊〉 chap. 1. 45. The people amongst whom I am are six hundred thousand footmen p Fit for war Exod. 12. 37. besides women children c. That Moses speaks this as doubting or distrusting Gods words is evident enough from ver 22 23. And that Moses was not remarkably punished for this as he was afterward for the same sin Numb 20. next to Gods good pleasure may be imputed to the different circumstances of this and that sin this was the first great offence of this kind and therefore more easily passed by that was after warning and against more light and experience This seems to have been spoken secretly in Moses his breast that openly and publickly before the people and to their scandal and therefore it was fit to be openly and severely punished to prevent the contagion of that example and thou hast said I will give them flesh that they may eat a whole month 22 Shall the flocks and the herds be slain for them to suffice them q Will they be sufficient for them or where shall they have more or shall all the fish of the sea be gathered together for them to suffice them 23 And the LORD said unto Moses * Isa. 50. 2. and 59. 1. Is the LORDS hand waxed short r i. e. Less able to work such great and glorious miracles as I have done thou shalt see now whether my word shall come to pass unto thee or not 24 And Moses went out s Out of the tabernacle into which he entred to receive Gods answers from the Mercy-seat Numb 7. 89. and told the people the words of the LORD and gathered the seventy men t Either they are called seventy from the stated number though two of them were lacking ver 26. as the Apostles are called the twelve Mat. 26. 20. when one of that number was absent or he is said to have gathered them when he gave command to gather them of the elders of the people and set them round about the tabernacle u Partly that the awe of God might be imprinted upon their hearts that they might more seriously undertake and more faithfully manage their high employment partly to gain them the more authority and respect from the people and principally because that was the place where God manifested himself and gave his blessings and therefore there he would bestow his spirit upon them 25 And the LORD came down in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy elders and it came to pass that when the spirit rested upon them x i. e. Not onely moved them for a time but took up his settled abode with them because the use and end of this gift was not temporary but perpetual they prophesied y i. e. Discoursed of the word and works of God in a singular and marvellous manner as the Prophets did So this word is used 1 Sam. 10. 5 6. Ioel 2. 28. Act. 2. 17. 1 Cor. 14. 3. Yet were they not hereby constituted Prophets or teachers but civil Magistrates and Rulers who together with the spirit of government which is here sufficiently implied received also the spirit of Prophecy as a sign and seal both to themselves and to the people that God had called them to that employment and would be with them in it as it was with Saul upon the same occasion 1 Sam. 10. 10. and †Gr. added or â—…ded no 〈◊〉 did not cease ‖ Either for that day they continued in that exercise all that day and it may be all the night too as it is said of Saul 1 Sam. 19. 24. or afterwards also to note that this was a continued gift conferred upon them to enable them the better to discharge their Magistracy which was more expedient for them then for the Rulers of other people because the Iews were under a Theocracy or the government of God and even their civil controversies were decided out of that word of God which the Prophets expounded and in their wilderness condition they had frequent occasions of seeking counsel from God which was the work of Prophets and they were to determine all things agreeably to the mind and will of God which therefore they were obliged to study Others translate the words and they added not so the sence is They prophecyed onely this day for an assurance of vocation to and due qualification for their work but afterwards they prophecyed no more the gift of prophecy ceased in them and onely the spirit of government rested upon them 26 But there remained two of the men in the camp z Not going to the Tabernacle as the rest did either modestly declining that high employment from an humble sence of their own insufficiency as Saul did 1 Sam. 10. 22. or not having sufficient or seasonable notice to repair thither or being detained in the camp and in their dwellings whether by uncleanness or sickness or some urgent occasion not without Gods special providence that so the Miracle might be more evident and their call and authority more unquestionable to all the people the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written a To wit in a book or paper by Moses who by Gods direction nominated the fittest and worthiest persons but went not out unto the tabernacle and they prophesied in the camp 27 And there ran a young man and told Moses b Fearing least his authority should be diminished by their prophesying and thereby as by the signal given at this time taking authority to themselves without his knowledge and consent and said Eldad and Medad do prophesie in the camp 28 And Joshua the son of Nun the servant of Moses one of his young men c Or one of his choice ministers a chosen or excellent person which may be emphatically added to note that even great and good men may mistake and mis-judge about the works of God Or from his youth as the words will bear and the Chaldee Syr. c. render it So it may be added as a reason why Ioshua above others was concerned for Moses his honour and authority answered and said * See Luk. 9. 49. My lord Moses forbid them d He seared either schisme or sedition or that by their usurpation of authority independently upon Moses and separately from him his power and esteem might be lessened as the next words shew 29 And Moses said unto him Enviest thou for my sake e Art thou grieved because the gifts and graces of God are imparted to others
to themselves because they were then in their Parents loyns and their very being and all their Happiness depended upon that Deliverance until we were gone over 24 That all the people of the earth might know the hand of the LORD that it is mighty that ye might fear the LORD your God †for ever ‡ Heb. 〈◊〉 CHAP. V. AND it came to pass when all the kings of the Amorite a These and the Canaanites are mentioned for all the rest as being the chief of them for number and power and courage which were on the side of Jordan westward b This is added to distinguish them from the other Amorites Eastward from Iordan whom Moses had subdued and all the kings of the Canaanite c So the proper place of this Nation was on both sides of Iordan which were by the Sea d The mid-land Sea all along the Coast of it which was the chief seat of that people though divers Colonies of them were come into and settled in other places * Num. 13. 〈◊〉 Exod. 1â—… â—… heard that the LORD had dried up the waters of Jordan e Which was their Bulwark on the East side where the Israelites were for it is very probable they had taken away all Bridges near those parts and the Israelites having been so long in that Neighbouring Countrey and yet not making any attempt upon them they were grown secure especially now when Iordan swell'd beyond its ordinary bounds and therefore they did not endeavour to hinder their passage from before the children of Israel until we were passed over that their heart melted f They lost all their courage and durst attempt nothing upon the Israelites not without Gods special Providence that the Israelites might quietly participate of the two great Sacraments of their Church Circumcision and the Passover and thereby be prepared for their high and hard work and for the possession of the Holy and Promised Land which would have been Defiled by an Uncircumcised People neither was there spirit in them any more because of the children of Israel 2 At that time g As soon as ever they were come to Gilgal which was on the tenth day and so this might be executed the next or the eleventh day and that in the morning on the thirteenth day they were sore of their wounds and on the fourteenth day they recovered and at the Even of that day kept the Passover the Lord said unto Joshua Make h Or prepare or make ready as this word is sometimes used As it was not necessary for those who had such Knives already to make others for that use so it is not probable that such were commanded to do so but only to make them sharp and fit for that work thee * Exod. 4. â—… sharp knives †i Called in Hebrew Knives of Flints not as if they were all necessarily to be made of Flints but because such were commonly used especially in those parts where there was but little Iron and because such Knives were oft used in this work as the Iewish Doctors note and in such like works as Heathen writers relate Thus we call that an Ink-horn which is made of Silver because those Utensils are commonly made of Horn. and circumcise again the children of Israel the second time k He calleth this a second Circumcision not as if these same persons had been Circumcised once before either by Ioshua or by any other for the contrary is affirmed below v. 7. but with respect unto the body of the People whereof one part had been Circumcised before and the other at this time which is called a second time in relation to some former time wherein they were Circumcised either 1. in Egypt when many of the people who possibly for fear or favour of the Egyptians had neglected this Duty were by the command of Moses who had been awakened by the remembrance of his own neglect and danger thereupon Circumcised which during the Ten Plagues and the grievous confusion and consternation of the Egyptians they might easily find opportunity to do Or 2. at Sinai when they received the Pass-over Numb 9. 5. which no uncircumcised person might do Exod. 12. 48. and therefore it may not seem improbable that all the Children born in that first year after their coming out of Egypt and all they who peradventure might come out of Egypt in their uncircumcision were now Circumcised Obj. 1. All that came out of Egypt were Circumcised v. 5. Ans. 1. This may be true but he doth not say when and where they were Circumcised nor doth he deny that this was done to some of them either in time of the Plagues in Egypt or at Sinai 2. All is very oft used of the greatest part as is confessed Obj. 2. All the people that were born in the Wilderness were not Circumcised v. 5. Ans. 1. Understand this also of the greatest part 2. This is limited to them that were born by the way as it is said there and emphatically repeated v. 7. i. e. in their Journeys and Travellings which insinuates the reason why they were not Circumcised because they were always uncertain of their stay in any place and were constantly to be in readiness for a removal when God took up the Cloud But this reason ceased at Sinai where they knew they were to abide for a considerable time and seeing they took that opportunity for the celebration of the Pass-over it is likely they would improve it also to the Circumcision of their Children or others which they ought to prize highly and to embrace all occasions offered for it which though the people might it is not likely that Moses would neglect Obj. 3. They are said to have remained uncircumcised Forty whole Years in the Wilderness v. 6. Ans. i. e. for almost 40 years as the same Phrase is used Numb 14. 33 34. and 32. 13. when there was above one year of that number past and gone Or 3. in Abraham and so the sense may be The first Circumcision conferred upon Abraham and continued in his Posterity hath been for many years neglected or omitted and so that great and solemn pledg of my Covenant with you is in a manner wholly loâ—…t and therefore it is but fit and necessary to have this long interrupted practice of Circumcision revived and to have Abrahams Posterity circumcised a second time for the renewing of the Covenant between them and me again ‡ Or 〈◊〉 of flints 3 And Joshua made him sharp knives and circumcised l i. e. He caused this to be done and because it was to be done speedily the Passover approaching it was necessary to use many hands in it either Priests and Levites or other Circumcised persons who at least in those circumstances were permitted to do it the children of Israel m i. e. Such of them as were uncircumcised And though it be not mentioned it is more than probable
you desire And all the people came near unto him and he repaired i Which by the Peoples help was quickly done the materials being all ready and very slightly put together onely for the present occasion the altar of the LORD k Which had been built there by some of their Ancestors for the offering of Sacrifice to the God of Israel which was frequently done in high-places of which this was none of the least eminent ones but being for some time neglected it needed reparations that was broken down l Either First By the Priests of Baal at this time who leaped upon it to that end of which see on ver 26. Or rather Secondly By some of the Baalites out of their enmity to the True God whose Temple because they could not reach they shewed their malignity in destroying his Altars ch 19. 14. 31 And Elijah took twelve stones according to the number of the tribes of the sons of Jacob m This he did partly to renew the Covenant between God and all the Tribes as Moses did Exod. 24. 4. Partly to shew that he prayed and acted in the Name and for the Service of the God of all the Patriarchs and of all the Tribes of Israel and for their good and partly to teach the people that though the Tribes were divided as to their Civil Government they ought all to be united in the Worship of the same God and in the same Religion unto whom the word of the LORD came saying * 〈◊〉 32 28. 2 〈◊〉 17. 34. Israel shall be thy name n Which Iacob was Graciously answered by God when he prayed to him and was honoured with the Glorious Title of Israel which noted his prevalency with God and men And I calling upon the same God doubt not of a like Gracious answer and if ever you mean to have your Prayers granted you must not seek to Baal for it who as you now see neither hears nor regards his most devout worshippers but unto the God of Iacob and if you would recover the honour which was once conferred upon Iacob and continued a long time to his Posterity you must return to that God from whom you are revolted 32 And with the stones he o With the assistance of the People who readily yielded their helping-hand built an altar p Which though generally forbidden he might do because he did it by the command and suggestion of God who can dispence with his own Laws and upon apparent and urgent necessity and for a work of great mercy to which even by Gods Command the Ceremonial Laws must give place Hos. 6. 6. Mar. 2. 27. even for the conversion of the Israelites whom it was impossible to bring to the Altar of Ierusalem at this time in the Name of the LORD q By the Authority of God and for his Worship and he made a trench about the altar as great as would contain two measures r i. e. Two third parts of an Ephah which shews that the â—…rench was of a competent largeness of seed 33 And he put the wood in order and cut the bullock in pieces and laid him on the wood and said Fill four barrels with water s Which they could quickly fetch either from the River Kishon or if that was dried up from the â—…ea both which were at the foot of the Mountain See Ier. 46. 18. and * See Judg. 6. 20. pour it on the burnt-sacrifice and on the wood t This he did to make the Miracle more Glorious and more unquestionable and so more successful 34 And he said Do it the second time And they did it the second time And he said Do it the third time And they did it the third time 35 And the water ‡ Heb. 〈◊〉 ran round about the altar and he filled the trench also with water 36 And it came to pass at the time of the offering of the evening sacrifice u Which time he chose that he might unite his Prayers with the Prayers of the Godly Iews at Ierusalem who at that time assembled together to pray Act. 3. 1. that Elijah the prophet came near and said LORD God of Abraham Isaac and of Israel let it be known this day that thou art God in Israel and that I am thy servant and that I have done all these things x Brought this Famine gathered the people hither and done what I have done or am doing here at thy word y Not in compliance with my own passions but in obedience to thy command as thy Agent and Minister For that action of shutting up Heaven and that of killing the Priests of Baal must needs expose him to great envy and reproach which made this publick vindication necessary as it was also effectual being witnessed from Heaven 37 Hear me O LORD hear me that this people may know that thou art the LORD God and that thou hast turned their heart z That they may feel so powerful and sudden a change in their hearts that they may know it is thy Work and the effect of thy Grace to them and in them Or when thou hast turned c. or because thou c. So the Particle Vau is oft used and the sense is That they may know thee to be the True God by the effects of thy Divine Power in converting their hearts and that in so miraculous a way and in answer to my Prayers back again a Unto thee from whom they have revolted 38 Then the fire of the LORD fell and consumed the burnt-sacrifice and the wood and the stones and the dust and licked up the water that was in the trench 39 And when all the people saw it they fell on their faces b In way of acknowledgment and adoration of the True God and they said The LORD he is the God the LORD he is the God c He alone and Baal is a dull and sensless Idol And they double the words to note their abundant satisfaction and assurance of the Truth of their assertion 40 And Elijah said unto them d He takes the opportunity whilst the peoples hearts were warm with the fresh sense of this great miracle ‖ Or apprehend Take the prophets of Baal let not one of them escape and they took them and Elijah brought them down to the brook Kishon e That their blood might be poured into that River and thence conveyed into the Sea and might not defile the Holy Land and slew them there f Quest. How could Elijah do this seeing he was but a private Person Ans. First He had no doubt the consent of all the heads of the People who were here assembled and of the King too who durst not resist the universal torrent and could not deny that they were Impostors and worthy of Death and probably was by the Prophet assured of Rain when this was done Ans. Secondly As
Mered as may seem by comparing this with v. 18. Miriam and Shamma and Ishbah the father of Eshtemoa 18 And his wife a Either Ezra's Wife or rather another Wife of Mered. ‖ Or the Iewesâ—… Jehudijah b Or the Iewess so called to distinguish her from his Egyptian Wife here following bare Jered the father of Gedor and Heber the father of Zocho and Jekuthiel the father of Zanoah And these c To wit Miriam and the rest following v. 17. are the sons of Bithiah the daughter of Pharaoh d Either 1. of Pharaoh King of Egypt For Mered might be a Person of great Estate and quality Or this might be onely Pharaohs Illegitimate Daughter Or of some other Egyptian or Israelite called by that Name which might easily happen upon divers occasions which Mered took 19 And the sons of his wife ‖ Or Iehudijah mentioned before Hodiah e His third Wife the sister of Naham the father of Keilah the Garmite and Eshtemoa the Maachathite 20 And the sons of Shimon f Another Son of the Father of Keilah mentioned v. 19. were Amnon and Rinnah Ben-hanan and Tilon And the sons of Ishi g son of Tilon last mentioned were Zoheth and Ben-zoheth 21 The sons of Shelah h Having treated of the Posterity of Iudah by Pharez and by Zare he now comes to his Progeny by Shelah of whom see Gen. 38. * Gen. 38. 1 5. the son of Judah were Er the father of Lecah and Laadah the father of Mareshah and the families of the house of them that wrought fine linen of the house of Ashbea 22 And Jokim and the men of Chozeba and Joash and Saraph who had the dominion in Moab i Which they ruled in the name and for the use and service of the Kings of Iudah to whom Moab was Subject from Davids Time Or who had Possessions in Moab or who married Wives in Moab and Jashubi-lehem And ‖ Or But. these are ancient things k The Sence is either 1. These Persons and things were in Ancient Times and therefore it is not strange if now they be so little known But that might have been with equal truth said of divers other parts of this Account Or rather 2. But those Blessed times and Things are long since past and gone Our Ancestors then had the Dominion over the Heathen but their degenerate Posterity are now Slaves to them in Chaldea Persia c. where they are employed as Potters or Gardiners or in other Servile Works 23 These were l Or rather these are for he seems to oppose their present Servitude to their former Glory and to shew their low and mean Spirits that had rather tarry among the Heathen to do their Drudgery than return to Ierusalem to serve God and enjoy their Freedom the Potters and those that dwelt amongst plants and Hedges there they dwelt m Or tarrâ—…ed or now dwell when their Brethren are returned with the King n Of Babylon or Persia Esteeming it a greater Honour and Happiness to serve that Earthly Monarch in the meanest Employments than to serve the King of Kings in his Temple and in his most Noble and Heavenly Work for his work 24 The sons of Simeon o These are here joyned with Iudah because their Possession was taken out of Iudahs Portion Ies. 19. 1. This Account seems to differ from that Gen. 46. both in the Number and Names of the Persons which is not strange considering how Customary it was amongst the Hebrews for one Person to have 2 or 3 Names given to him upon several occasions And for Ohad Gen. 46. 10. he may be omitted here because he left no Posterity or Family after him as the rest did were ‖ Or Ieâ—…uel Gen. 46. 10. Exod. 6. 15. Nemuel and Jammi Jarib Zerah and Shaul 25 Shallum his son p i. e. Son of Saul last mentioned Mibsam his son Mishma his son 26 And the sons of Mishma Hamuel his son Zacchur his son Shimei his son 27 And Shimei had sixteen sons and six daughters but his brethren had not many children neither did all their family multiply †〈…〉 like to the children of Judah q The Tribe of Simeon did not increase proportionably to the Tribe of Iudah in which they dwelt as appears by those two Catalogues Numb 1. 22. 26. 14. Which is to be ascribed to Gods Curse upon them delivered by the Mouth of Holy Iacob Gen. 49. and signified by Moses his neglect of them when he Blessed all the other Tribes 28 And they dwelt at * 〈…〉 Beer-sheba r This and the following Cities are mentioned Ios. 19. 2 c. with no great Alterations and Moladah and Hazar-shual 29 And at ‖ Or 〈◊〉 Josh. 19. â—… Bilhah and at Ezem and at ‖ Or 〈◊〉 Josh. 19. â—… Tolad 30 And at Bethuel and at Hormah and at Ziklag 31 And at Beth-marcaboth and ‖ 〈…〉 Hazar-susim and at Beth-birei and at Shaaraim These were their cities unto the reign of David c Either 1. of Davids Posterity i. e. as long as the Kingdom of Iudah lasted or until the Captivity of Babylon But this seems not to be true for Simeon was gone into Captivity with the rest of the Ten Tribes long before that time Or rather 2. of David himself And this may seem to be added because some of these Cities though given to Simeon by Ioshua yet through the Sloth or Cowardize of that Tribe were not taken from the Philistins until Davids Time who took some of them and the Simeonites having justly forfeited their Right to them by their neglect gave them to his own Tribe For it is evident concerning Ziklag one of them that it was in the Philistins Hands in Davids Time and by them given to him and by him annexed to the Tribe of Iudah 1 Sam. 27. 6. 32 And their villages were ‖ Or 〈◊〉 Josh 19. â—… Etam and Ain Rimmon and Tochen and Ashan five cities 33 And all their villages that were round about the same cities unto ‖ Or 〈◊〉 〈◊〉 Josh 19. â—… Baal These were their habitations and ‖ 〈…〉 their genealogy 34 And Meshobah and Jamlech d These and the rest here following are particularly mentioned for their Valiant and Successful Atchievements related v. 39 c. and Joshah the son of Amaziah 35 And Joel and Jehu the son of Josibiah the son of Serajah the son of Asiel 36 And Elioenai and Jaakobah and Jeshohajah and Asajah and Adiel and Jesimiel and Benajah 37 And Ziza the son of Shiphi the son of Allon the son of Jedajah the son of Shimri the son of Shemajah 38 These e Named v. 34 35 36 37. †Heb. 〈◊〉 mentioned by their names were princes in their families and the house of their fathers †〈…〉 increased greatly f Which forced them to seek for new and larger Habitations
can skill to cut timber in Lebanon and behold my servants shall be with thy servants 9 Even to prepare me timber in abundance for the house which I am about to build shall be †Heb. great and wonderful wonderfully great h See the Notes on v. 5. 10 And behold I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat and twenty thousand measures of barley and twenty thousand baths of wine and twenty thousand baths of oyl 11 Then Huram the king of Tyre answered in writing which he sent to Solomon Because the LORD hath loved his people he hath made thee king over them 12 Huram said moreover Blessed be the LORD God of Israel that made heaven and earth who hath given to David the king a wise son †Heb. knowing prudence and understanding erdued with prudence and understanding that might build an house for the LORD and an house for his kingdom 13 And now I have sent a cunning man endued with understanding of Huram my fathers i i. e. Who was my Fathers Chief Workman Or Huram Abi a Man so called the Prefix Lamed being here onely a Note of the Accusative Case See more on ch â—… 16. 14 The son of a woman of the daughter of Dan k Of which see the Notes on 1 King 7. 14. and his father was a man of Tyre skilful to work in gold and in silver in brass in iron in stone and in timber in purple in blew and in fine linen and in crimson also to grave any manner of graving and to find out every device which shall be put to him with thy cunning men and with the cunning men of my lord l So he calls David here and Solomon in the next Verse either out of singular respect to their Greatness and true Worth or because he was indeed Tributary to them or at least his Country was nourished by their Country as it was afterwards Act. 12. 20. David thy father 15 Now therefore the wheat and the barley the oil and the wine which my lord hath spoken of let him send unto his servants 16 And we will cut wood out of Lebanon †Heb. 〈◊〉 to 〈◊〉 〈◊〉 need as much as thou shalt need and we will bring it to thee in flotes by sea to †Heb. 〈◊〉 Joppa and thou shalt carry it up to Jerusalem 17 * 1 Kin. 5. 1â—… 9. 〈◊〉 and ver 2. And Solomon numbred all †〈…〉 the strangers that were in the land of Israel after the numbring wherewith David his father had numbred them m For David had not onely numbred his own People for which he smarted 2 Sam. 24. but afterward he numbred the Strangers not out of Vanity but that Solomon might have a true Account of them and employ them about his Buildings as he saw fit Yet Solomon thought fit to number them again because Death might have made a considerable Alteration among them since Davids numbring of them and it behoved him to have an exact Account of them and they were found an hundred and fifty thousand and three thousand and six hundred 18 And he set * As it is ver 2. threescore and ten thousand of them to be bearers of burdens and fourscore thousand to be hewers in the mountains and three thousand and six hundred overseers to set the people a work CHAP. III. 1 THen * 1 Kin. 1 c. Solomon began to build the house of the LORD at Jerusalem in mount Moriah ‖ Or 〈◊〉 was 〈◊〉 if David 〈◊〉 where the LORD appeared unto David a Which Place the Lord had Consecrated by his gracious Appearance there 1 Chron. 21. 26. Or which was shewed unto David to wit to be the Place where the Temple should be built which God pointed out to him partly by his Appearance and principally by his Spirit suggesting this to David at that time his father in the place that David had prepared b By pulling down the Buildings which were upon it or near it by levelling the Ground and possibly by marking it out for the Temple and Courts the Dimensions whereof he very particularly and exactly understood by the Spirit of God in the threshing-floor c i. e. In the place where that Threshing-floor formerly stood of * 1 Chr. â—…1 〈◊〉 22. 1. ‖ Or 〈◊〉 2 Sam. 24. 25. Ornan the Jebusite 2 And he began to build in the second day of the second month d Of this Verse and the rest of this Chapter see my Notes on 1 King 6. in the fourth year of his reign 3 Now these are the things * 1 Kin. 6. 2. wherein Solomon was †Heb. 〈◊〉 instructed e Partly by his Father David and partly by the Spirit of God which inspired and guided him in the whole Work Or these were Solomons Foundations the Hebrew verb being put for the noun as it is elsewhere The Sence is These were the Measures of the Foundations upon which he intended to build the Temple for the building of the house of God The length by cubits after the first measure f i. e. According to the Measure of the first and ancient Cubit By which it is evident that there were Cubits of different sorts and sizes which also appears from Ezek. 40. 5. and 43. 13. But how big those Cubits were and how much larger than the common Cubits and whether this was the Cubit used by Moses in the building of the Tabernacle which seems most probable or some other and yet larger Cubit is not agreed among Learned Men and cannot now be exactly known nor is it of any great moment for us to know was threescore cubits and the breadth twenty cubits 4 And the * 〈…〉 porch that was in the front of the house the length of it was according to the breadth of the house twenty cubits and the height was an hundred and twenty g This being a kind of Turret to the Building The breadth of it here omitted is expressed to be ten Cubits 1 King 6. 3. and he overlaid it within with pure gold 5 And the greater house h i. e. The Holy Place which was thrice as large as the lesser house or the Holy of Holies which is called the most Holy House v. 8. See the notes on 1 Chron. 28. 11. he ceiled with fir-tree which he overlaid with †〈…〉 fine gold and set thereon palm-trees and chains 6 And he †〈…〉 garnished the house with precious stones †〈…〉 for beauty and the gold was gold of Parvaim i See the Notes on 1 King 9. 26 c. 7 He overlaid also the house the beams the posts and the walls thereof and the doors thereof with gold and graved cherubims on the walls 8 And he made the most holy house the length whereof was according to the breadth of the
do in great part at least for a time upon carnal Motives and without any respect or love to God but also unto God so as to love him and cleave to him and sincerely devote a man's self to his fear and service And he expresseth it in this manner because he thought Iob to be an Hypocrite and therefore counselleth him to turn to God in another and better manner than he had done to wit with all his heart and not feignedly thou shalt be built up h God who hath pulled thee down in thy Estate and Honour and Children will repair thy Ruines and give thee more Children which is oft called building as Gen. 16. 2. Exod. 1. 21. Ruth 4. 11. and bless thee with prosperity and happiness as building signifies Ier. 42. 10. 31. 4. thou shalt put away iniquity far from thy tabernacles i This may be either 1. a Condition upon which God makes the following Promises If which Particle may be repeated out of the former part of the Verse thou shalt put away c. i. e. If thou shalt effectually purge thy self and family from all sin and keep thy self and them as far as thou canst from all appearances and occasions of sin which is the duty of all and the practice of true Penitents Whereby he seems to reflect upon Iob as if he had been faulty and negligent in the government of himself or Children notwithstanding his sacrificing for them Chap. 1. Or rather 2. a Promise because the Conditions required had been expressed together v. 21 22. and in the beginning of this Verse after which he comes to the Promises and begins with this thou shalt be built up and so proceeds to other Promises and therefore it seems not probable that he should return to the Conditions again and mix the Conditions and Promises together which he hath so carefully separated in these Verses And so it is either 1. a spiritual Promise If thou dost sincerely repent God will give thee more grace effectually to reform thy self and family according to that rule To him that hath shall be given Or 2. a temporal Promise Thou shalt put away iniquity or injury or perverseness i. e. either perverse and injurious men Or God's judgments or the punishments of thy sins as iniquity is very oft used far from thy tabernacles i. e. from all thy Dwellings and Tents and Possessions no hand of violence shall come near them no evil plague shall come upon thy own habitation or upon the habitations of thy Children as lately it did for thine and their sins 24. Then shalt thou lay up gold k Solid or choice Gold as the word signifies ‖ Or in the dust as dust l i. e. In great abundance Or upon the dust or ground It shall be so plentiful and therefore vile that thou shalt not lock it up in Chests and Treasuries but scatter it any where and let it lie even upon the ground and the gold of Ophir †Heb. in or among the stones as the stones m As plentifully as if the pieces of Gold were but so many pebble stones which are to be found in and near every Brook Or for the stones i. e. in stead of them Or in the rock or among the rocks Gold shall be so abundant that thou mayst lay it any where even upon or among the Rocks of the brook 25. Yea the Almighty shall be thy ‖ Or gold defence n God by his special and watchful Providence shall protect thee from all dangers and calamities Heb. thy defences or munitions One God shall keep thee as safely as many munitions and thou shalt have †Heb. silver of strength plenty of silver o Heb. silver of strength i. e. which by God's blessing shall be thy defence Eccles. 7. 12. Or silver of heights i. e. high and heaped up like a Mountain 26. For t So this Verse contains a Reason why he might confidently expect all those former outward blessings because he should have God's favour which is the spring and foundation of them Or Surely Or Yea moreover for this Particle chi is sometimes used by way of aggravation or amplification as Gen. 45. 26. 1 Sam. 14. 41. Isa. 7. 9. 32. 13. And this suits very well here yea God will do greater things than these for thee thou shalt have thy delight in the Almighty q Thou shalt find delight not only in these outward comforts but also and especially in God whose Face shall shine upon thee who shall give thee these things not in anger and wrath as he doth to wicked men but as pledges of his love and favour to thee and of those greater and eternal blessings which he hath in store for thee and accordingly thou shalt delight thy self in worshipping enjoying obeying and serving God in and with all his mercies and shalt * Ch. 11. 15. lift up thy face unto God r i. e. Look up to him by meditation and prayer not as now thou dost with horrour and grief which is signified by a dejected Countenance 2 Sam. 2. 22. Luke 18. 13. but with chearfulness and confidence as this Phrase oft notes as Luke 21. 28. See on Iob 11. 15. 27. * Psal. 50. 14 15. Thou shalt make thy prayer unto him and he shall hear thee s i. e. Answer thy prayers and not disregard them and hide himself from thee as now he doth and thou shalt pay thy vows t i. e. Thou shalt obtain those blessings for which thou didst make Vows to God and therefore according to thy Obligation shalt pay thy Vows to him The Antecedent is here supposed and understood out of the Consequent 28. Thou shalt also decree a thing and it shall be established u Thy purposes and designs shall not be disappointed but effected and ratified by God which is a great satisfaction unto thee and the light shall shine upon thy ways x In all thy counsels and courses and actions God shall give thee the light of his direction and governance and of comfort and success and thou shalt not be in such a dark and doubtful and perplexed condition as now thou art 29. When men are cast down y Heb. When they i. e. they who do this work It is an Indefinite and impersonal speech which is very common in the Hebrew Language shall cast down or overthrow either 1. proud and wicked men as may be guessed by the opposition of the humble and innocent who should be saved whilest these were destroyed So the sense is when there shall come a general calamity which shall sweep away all the wicked round about them Or 2. Thee or thine which Pronoun is oft understood So the sense is when through God's permission thou shalt be brought into some trouble which God sees fit for thee then thou shalt say z Within thy self with good assurance and confidence There is
Isa. 27. 1. crooked serpent e By which he understands either 1. all the kinds of Serpents or Fishes or Monsters of the Sea Or 2. the most eminent of their kinds particularly the Whale which may be here not unfitly mentioned as it is afterwards more largely described amongst the glorious Works of God in this lower World as the garnishing of the Heavens was his noblest Work in the superiour visible parts of the World Or 3. an Heavenly Constellation called the great Dragon and Serpent which being most eminent as taking up a considerable part of the Northern Hemisphere may well be put for all the rest of the Constellations or Stars wherewith the Heavens are garnished Thus he persisteth still in the same kind of God's Works and the latter Branch explains the former And this sense is the more probable because Iob was well acquainted with the Doctrine of Astronomy and knew the nature and names of the Stars and Constellations as appears also from Chapter 9. 9. and 38. 31. 14. Lo these are parts f Or the extremities but small parcels the outside and visible work How glorious then are his invisible and more inward Perfections and Operations of his ways g i. e. Of his Works but how little a portion is heard of him h i. e. Of his Power and Wisdom and Providence and Actions The greatest part of what we see or know of him is the least part of what we do not know and of what is in him or is done by him but the thunder of his power i Either 1. of his mighty and terrible Thunder which is oft mentioned as an eminent work of God as Iob 28. 25. 40. 9. Psalm 29. 3. 77. 18. Or 2. of his mighty Power which is aptly compared to Thunder in regard of its irresistible force and the terrour which it causeth to wicked men This Metaphor being used by others in like cases as among the Grecians who used to say of their vehement and powerful Orators that they did thunder and lighten and in Mark 3. 17. where powerful Preachers are called Sons of Thunder who can understand CHAP. XXVII 1. MOreover Job †Heb. 〈◊〉 to take 〈◊〉 continued a When he had waited a while to hear what his Friends would reply and perceived them to be silent his parable b His grave and weighty but withal dark and difficult discourse such as are oft called Parables as Numb 23. 7. 24. 3 15. Psal. 49. 4. 78. 2. Prov. 26. 7. and said 2. As God liveth c He confirms the truth and sincerity of his Expressions by an Oath because he found them very hard to believe all his professions who hath taken away my judgment d Or my right or my cause i. e. who though he knows my Integrity and Piety towards him yet doth not plead my cause against my Friends not will admit me to plead my cause with him before them as I have so oft and earnestly desired nor doth deal with me according to those terms of Grace and Mercy wherewith he treateth other men and Saints but useth me with great rigour and by his soveraign Power punisheth me sorely without discovering to me what singular cause I have given him to do so and the Almighty who hath †Heb. 〈◊〉 my 〈◊〉 〈◊〉 vexed my soul 3. All the while my breath e Which is the constant Companion and certain sign of Life both coming in with it Gen. 2. 7. and going out with it 1 Kings 17. 17. Psal. 146. 4. Or my Soul or Life is in me and ‖ That is 〈◊〉 breath 〈◊〉 God 〈◊〉 〈◊〉 the spirit of God f That Spirit or Soul which God breathed into me Gen. 2. 7. and preserveth in me Or rather the breath of God i. e. which God breathed into me which eminently appears in a mans nostrils is in my nostrils 4. My lips shall not speak wickedness nor my tongue utter deceit g I will speak nothing but the truth with all plainness and impartiality neither defending my self and cause by vain and false Professions of those Virtues or Graces which I know I have not nor yet in compliance with your desire and design falsly accusing my self of those crimes wherewith you charge me whereof I know my self to be innocent 5. God forbid that I should justifie you h i. e. Your opinion and censure concerning me as one convicted to be impious or hypocritical by Gods unusual and severe dealing with me till I die * 〈◊〉 â—… â—… I will not remove i To wit declaratively as real words are frequentlâ—… understood or by renouncing or denying my Integrity of which God and my own Conscience bear me witness I will not to gratifie you say that I am an hypocrite which I know to be false my integrity from me 6. My righteousness I hold fast k Heb. I have held fast i. e. I have not only begun well but continued in well doing which is a plain Evidence that I am no hypocrite Or the past tense is put for the future as is usual I will 〈◊〉 fast declaratively as before I will maintain it that howsoever you calumniate me I am a righteous person and will not let it go my heart l i. e. My Conscience as the 〈◊〉 is oft used as 1 Sam 24. 5. 25. 31 Ezek. 14. 5. 1 Iob. 3. 20 21 shall not reproach me m Either 1. with betraying my own cause and innocency and speaking what I know to be false to wit that I am an hypocrite Or 2. for my former impiety or hypocrisie wherewith you charge me †〈◊〉 〈◊〉 〈◊〉 so long as I live n Heb. From or for or concerning my days i. e. the time of my Life whether past or to come Or the course of my Life days or times being put here as it is elsewhere for actions done in them by a Metonymy 7. Let mine enemy be as the wicked o I am so far from loving and practising wickedness whereof you accuse me that I abhor the thoughts oâ—… it and if I might and would wish to be revenged of mine Enemy I could wish him no greater mischief than to be a wicked man and he that riseth up against me p Either 1. You my Friends who instead of comforting me are risen up to torment me Or rather my worst enemies as the unrighteous 8. * 〈◊〉 16. 26. For what is the hope of the hypocrite though he hath gained q There is no reason why I should envy or desire the portion of wicked men for though they oft-times prosper in the World as I have said and seem to be great gainers yet death which hasteneth to all men and to me especially will shew that they are far greater losers and die in a most wretched and desperate condition having no hope either of continuing in this life which they chiefly desire or of
If I have eaten †Heb. the strength thereof the fruits thereof without Money y Either without paying the price required by the right owner for the land or by defrauding my Workmen of the wages of their labours or have †Heb. caused the Soul of the owners thereof to expire or breath out caused the owners thereof to lose their life z Killing them that so I might have undisturbed possession of it as Ahab did Naboth 40. Let thistles grow instead of wheat and ‖ Or noisome weeds cockle instead of barley The words of Iob ‖ To wit in answer to his Friends for he speaks but little afterwards and that is to God are ended CHAP. XXXII 1. SO these three men ceased †Heb. from answering to answer Job because he was righteous in his own eyes a i. e. Was self-conceited and obstinately resolved to justifie himself both against God and men therefore they give him over as incorrigible 2. Then was kindled the wrath of Elihu the Son of Barachel the Buzite b Of the Posterity of Buz Nabours Son Gen. 22. 21. of the kindred of Ram c Or of Aram for Ram and Aram are used promiscuously comp 2 Kings 8. 28. with 2 Chron. 22. 5. and Ruth 4. 19. with Mat. 1. 3. Others of Abraham who as he was called Abram possibly was at first called onely Ram. His Pedegree is thus particularly described partly for his honour because his speech declares him to be both a wise and a good Man and principally to evidence the truth of this History which otherwise might seem to be but a Poetical fiction against Job was his wrath kindled because he justified †Heb. his Soul himself rather than God d He justified himself not without reflection upon God as dealing too severely with him and denying him that hearing which he so passionately desired He took more care to maintain his own innocency than God's glory 3. Also against his three friends was his wrath kindled because they had found no answer e To Iob's allegations and arguments as to the main cause and yet had condemned Job f As an Hypocrite or ungodly Man 4. Now Elihu had †Heb. Expected Iob in words waited g With Patience as the word notes till Job h Add and his three Friends as appears from the following words It is a Synecdoche whereof instances have been given before had spoken because they were †Heb. Eldâ—…or daâ—…s elder than he i And therefore he expected more satisfaction from them and gave them the precedency in the discourse Wherein he shewed his prudence and modesty 5. When Elihu saw that there was no answer in the mouth of thâ—…se three men then his wrath was kindled 6. And Elihu the son of Barachel the Buzite answered and said I am †Heb. 〈◊〉 of 〈◊〉 young and ye are very old wherefore I was afraid k To wit of discovering my weakness and folly and of being thought forward and presumptuous and †Heb. â—…ared durst not shew you mine opinion 7. I said * Ch. 12. 12. Days l i. e. Multitude of days by comparing the next Clause of the Verse Or men of days i. e. of many days or years old men should speak m To wit wisely and pertinently as the next words limit it and multitude of years should teach wisdom n Should instruct us that are younger in the paths of wisdom and concerning the wise counsels and ways of God about which the present controversie lay 8. But o Or surely It must be confessed there is a spirit p To wit which gives him understanding as is easily and fitly gathered out of the last words of the Verse And this is to be understood either 1. of the humane Spirit or reasonable Soul which is in every man So the sense of the place is Every man as a man whether old or young hath a reasonable Soul by which he is able in some measure to discern between Good and Evil and to judge of mens Opinions and Discourses And therefore I also may venture to deliver my Opinion Or 2. of the Spirit of God the latter Clause being explicatory of the former according to the manner So the sense is I expected a true and full discovery of the truth in this controversie from persons of your years Wisdom and Experience But upon second thoughts I consider that the knowledge of these deep and divine Mysteries is not to be had or expected from any man as such though never so aged or wise but onely from God's Spirit which alone knoweth the deep things of God And this Spirit he saith is in man not in every man for the words are not universal but indefinite and man in this Branch is no larger than them who receive divine inspiration in the next Branch And so the sense is God is pleased to give his Spirit unto Mankind unto men of all ages and qualities as he pleaseth and having given it in some measure to me I may take the boldness to utter my thoughts in man and * Ch. 35. 11. 38. 36. Prov. 2. 6. Eccles. 2. 26. Dan. 1. 17. 2. 21. Jam. 1. 5. the inspiration of the Almighty q i. e. God's Spirit or the gracious Gifts thereof breathed or iâ—…fused into man's Soul by God giveth them understanding r To wit in divine and spiritual matters which are the matter of this Debate and Book 9. Great men s i. e. Men of eminency for age or learning or dignity and power such as Iob's three Friends seem to have been are not always wise neither doth the aged understand judgment t What is just and right Or the judgment of God and the methods and reasons of his administrations 10. Therefore I said u Within my self and now I say it with my mouth Hearken to me x Thou Iob especially who art more nearly concerned to whom therefore he speaketh in the Singular Number and thy Friends with thee I also will shew mine opinion 11. Behold I waited y With silence and patience and diligent attention which therefore I now expect from you for your words I gave ear to your †Heb. understandings reasons z Or reasonings Heb. understandings or minds the depth and strength of your Discourses your most intelligent and forcible Arguments against Iob I searched and examined them to the bottom whilest ye searched out †Heb. words what to say a Whilest you put your Inventions upon the rack and studied to find out all that could be said against him and to furnish your selves with the most convincing words and reasons 12. Yea I attended to you and behold there was none of you that convinced Job b By solid and satisfactory answers to his Assertions and Allegations or that answered his words 13. Lest ye should
happy and glorious Estate which was but a little below that of the Angels was pleased to take upon him Man 's miserable and mortal Nature and thereby to make himself who was far above all Angels even their Lord and God loâ—…er than the Angels mortal and miserable for a little time after which he was advanced to the highest Honour and to an universal Dominion over all God's Works the Angels not excepted with glory and honour 6. * Gâ—…n 1. 26 28. Thou madest him to have Dominion y Thou didst give all Power and all things into his hands Mat. 28. 18. Iohn 13. 3. over the works of thy hands * 1. Cor. 15. 25. thou hast put all things z Both in Heaven where are the Angels mentioned v. 5. and in the Earth Air and Sea as it follows For nothing is excepted besides God 1. Cor. 15. 25 27. Heb. 2. 8. under his feet ‖ i. e. Made them subject to him as this Phrase oft signifies See Deut. 33. 3. Iudg. 5. 27. Psal. 18. 38. and 110. 1. 7. †Heb. Flocks of 〈◊〉 all of them All sheep and oxen †Here is no perfect Enumeration but under these are comprehended all other Beasts and much more Men and Angels yea and the beasts of the field * i. e. The wild Beasts which together with divers Fowls and Fishes were subject to Christ and are governed and employed as it pleaseth them although many of them be without the reach and are not brought under the Power of any other Man 8. The fowl of the air and the fish of the sea and what soever passeth through the paths of the sea 9. O LORD our Lord how excellent is thy name in all the earth PSAL. IX To the chief musician upon Muth-labben a This also seems to be another Title of some Song or Tune or Instrument of which we must and may be content to be Ignorant as the Jewish Doctors also are Some render it upon the death of his Son to wit Absalom or of one called Labben or of the middle Man or the Man that stood between the two Armies to wit Goliah who is so called in the Hebrew Text 1. Sam. 17. 4. But none of these suit with the design and matter of the Psalm which is more general and relates to his former manifold Dangers and the Deliverance which God had graciously given him out of them And that of Goliah agrees not with v. 14. where there is mention of Praising God in Zion which then and long after was in the Hands of the Iâ—…busites a Psalm of David 1. ‖ Or I will praise the Lord. I will praise thee O LORD with my heart b i. e. With a sincere and affectionate and united Heart I will shew forth all thy marvellons works c I will discourse in the general of thy manifold Wonders wrought for me and for thy Church and People formerly The Particle all is here as it is oft elsewhere taken in a restrained Sence 2. I will be glad and rejoyce in thee d i. e. In thy favour and help vouchsafed to me I will sing praise to thy name O thou most high 3. When mine enemies are turned back e i. e. Discomfited and put to Flight they shall fall and perish f They shall not save themselves by Flight and reserve themselves to do further Mischief but shall stumble as it were at Gall-traps by thee laid in their way and shall be pursued and overtaken and cut off at thy presence g Upon thy appearance against them One angry Look of thine is able to confound and destroy them Heb. from thy face because thou didst march in the head of our Armies and against them They could not stand before thee So he ascribes the Honour of his Victories to God only and to his Presence and assistance 4. For †Heb. Thou hast made my judgment thou hast maintained my right and my cause h i. k. My righteous Cause against thine and mine Enemies thou satest in the throne i Thou didst judg and give Sentence for me judging †Heb. In righteoâ—…sness right k Or O righteoâ—…s Iudg or as a just Iudg. 5. Thou hast rebuked l i. e. Punished as Psal. 6. 1. or destroyed as it is explained in the next Clause the heathen m To wit the Philistins and other heathen Nations who did from time to time molest David or the People of Israel thou hast destroyed the wicked thou hast put out their name n Either that Fame and Honour which they had gained by their former Exploits but now utterly lost by their shameful Defeats or their very Memorial as it â—…ared with Amalek for ever and ever 6. ‖ Or the destructions of the enemy are 〈◊〉 to a perpetual end and their cities hast 〈◊〉 destroyed â—… O thou enemy o This is a sudden Apostrophe to the Enemies of God's People Philistins Amorites or other Nations who had formerly made great Havock and Wast among them destructions are come to a perpetual end p Thou hast destroyed the Israelitish Nation utterly and irrecoverably and as it follows their defenced Cities and their very Name and Memory according to thy own desire So it is a Sarcasme or Jrony an usual Figure in Scripture and all Authors whereby the quite contrary is signified To wit That they were not only frustrated of their Desires and Hopes of destroying the Israelites but were also subdued and in a great part destroyed by them Or this verse may be understood of the great Wast and Ruine which God's Enemies had brought upon Israel before this time which is here remembred to make the Israelites more thankful for their later or present Deliverances Or it may be taken as a Prophecy of the future Calamities which the Enemies should by God's Permission bring upon Israel of which he speaks as of a thing past and done after the manner of the Prophets But this place is otherwise rendered in the Margent of our Bibles and by divers others The Destructions of the enemy which may be understood either 1. Actively which they caused Or 2. Passively which they felt are come to a perpetual end or are fully and finally compleated and thou q Either 1. Thou O God who is oft understood and couched in a Pronoun in this manner Thou hast destroyed their Cities Or rather 2. Thou O Enemy as may be gathered both from the foregoing Clause where it is so expressed and from the next Verse where it follows by way of opposition to this But the Lord c. hast destroyed Cities their memorial is perished with them r The Places and People are utterly exstinct 7. But the LORD shall endure for ever s Though Cities and People may perish for ever yet the Lord abides for ever Which is sufficient for the Enemies Terror and for the Comfort
Paradise where thou art graciously and gloriously present where thou dost clearly and fully discover thy Face and the light of thy Countenance whereas in this Life thou hidest thy Face and shewest us only thy Back-parts and we are in a state of absence from thee and see thee only through a Glass darkly and enjoy thee but in part is fulness of joy t i. e. Full and perfect joy and Satisfaction which it is in vain to expect in this Life and is only to be found in the sight of thee See Exod. 33. 14. Psal. 17. 15. Mat. 5. 8. 1. Ioh. 3. 2. at thy right hand u Which he mentions as a place of greatest Honour as this was Gen. 48. 13 c. 1 Kings 2. 19. Psal. 45. 9. and the place where the Elect and Saints are placed at the last day Mat. 25. 33 c. and lastly at the place where Christ himself is said to sit Psal. 110. 1. Mat. 26. 64. Col. 3. 1. Heb. 1. 3. there are pleasures for evermore x Everlasting delights in the Contemplation and fruition of God PSAL. XVII A prayer of David a David being now grievously persecuted and distressed by Saul and other Enemies and being also bespaâ—…ered with many Calumnies he appeals to the heart-searching God makes a solemn Protestation of his integrity earnestly begs of God protection and Deliverances and being made weary of this Life by his pressing and manifold Calamities he Comforts himself with the Contemplation and hope of an happier Life 1. HEar †Heb. justice the right b Heb. righteousness i e. Me who notwithstanding all their Accusations and slaunders am righteous Or my righteous cause do thou take notice of it and give Sentence for me or my righteous Pâ—…ayer I desire nothing that is unreasonable or unjust but that thou wouldest judge righteously between me and mine Enemies and vindicate thine own Honour and faithfulness in making good thy Promise to me which thy righteousness obligeth thee to do O LORD attend unto my cry c i. e. My â—…ervent Prayer attended with strong Cries give ear unto my prayer that goeth †Heb without liâ—…s of deceit not out of â—…eigned lips d Heb. not with deceitful lips which speak one thing when my Heart knoweth and designeth another And this profession of his sincerity in his Words doth fitly make way for his solemn appeal to God in the following Verses 2. Let my sentence e Heb. my right or judgment i. e. Judgment in my cause or on my behalf come forth from thy presence f i. e. From thee and from thy tribunal to which I bring my cause Do not suspend or delay it but speedily examine my cause and give Sentence in it let thine * Psal. 11. 5. eyes behold the things that are equal g Or Right For though I desire and need thy Grace and Favour in many other Respects yet I beg only thy justice in this cause between me and them 3. Thou hast proved h Or searched or tried it by many and fore Temptations and Afflictions whereby the sincerity or hypocrisie of mens Hearts are easily and commonly discovered and especially by thy all-seeing Eye And that is my great Comfort that thou art Witness of my innocency mine heart thou hast visited me i Thou hast made an inspection and enquiry into my Heart in the night k Either 1. Metaphorically i. e. in the time of Trouble Or 2. properly when mens minds being freed from the incumbrance and distraction of Business and from the Presence and Society of men Which either lays a restraint upon them or tempts them to use Dissimulation do act most vigorously and freely either upon Good or Evil according to their several inclinations * Ioh. 23 10 〈◊〉 26. 2 Mal. 3. 2 3. 1 Pet. 1. 7. thou hast tried me l Accurately and severely as Gold-smiths do Metals and shalt find nothing m i. e. Nothing of unrighteousness in Heb. shalt not find To wit that whereof mine Enemies accuse me namely Hypocrisie towards thee and evil design against Saul covered under fair Pretences as they alledge So this general Phrase is to be limited from the Context as other Generals most frequently are For he was far from thinking himself Sinless that he often acknowledgeth his many and great sins and particularly that if God should enter into Iudgment with him and be severe to mark iniquities no man living could be justified Or stand before him Psal. 130. â—…3 and 143. 2. I * Psal. 39. 1. am purposed n Or I have resolved upon Deliberation as the word implies that my mouth shall not transgress o I am so far from Practising against Saul's Life as they charge me that I will not wrong him so much as in a Word Some joyn these Words with the next foregoing and render the place thus That which I have thought my mouth shall not transgress or rather hath not transgressed i. e. My Thoughts and Words always agree together Iabhor falshood and Dissimulation 4. Concerning the works of men p Concerning my care and Caution about my Words I have now spoken v. 3. now I may say the like concerning my works As for the works which men generally Practise Or Because of as the prefix Lamed is oft used as Gen. 2. 23. Numb 16. 34. Jer. 4. 31. and 22. 10. and 23. 9. The works of men So the Sence may be this Observing and considering the quality of the Works of the men of this Age with whom I converse or of all mankind some few excepted considering I say how wicked and unreasonable and pernicious they are not only to others but also to themselves I was resolved to take more care in the ordering of my own Actions by the word of thy lips q i. e. By the help of thy blessed Word and the excellent Rules Promises and Threatnings thereof which by deep and frequent Meditation I have hid and fixed in mine Heart as the best Anâ—…idore against sin and temptation Psal. 119. 9. 11. I have kept me from r So the same Verb is used with the like Supplement Ios. 6. 18. which also is in a manner included in the Verb. Or I have observed To wit so as to avoid them the paths s Or ways i. e. The Customs and Practices or the imitation of them as may be gathered from the next Verse where he prays to be kept in God's paths which are oppossed to these Paths of the destroyer t Or of the violent Man Such as Saul and his Courtiers and Soldiers have shewed themselves towards me Although their rage and violence against me might have tempted me to have repayed them in their own Coyn yet I forbore it and spared both others and Saul himself when his Life was at my Mercy 1 Sam. 24. and 26. and this I did in Obedience to thy Word which required me
Comparatively of which see on Psal. 40. 6. and with particular respect to David's Crimes of Murder and Adultery which were not to be expiated by any Sacrifice but by the Law of God were to be punished with Death Thou requirest more and better Sacrifices which here follow ‖ 〈◊〉 that I 〈◊〉 give it else would I give it x Else I should have spared no cost in that kind thou delightest not in burnt-offering 17. * 〈◊〉 57. 15. â—… 66. 2. The sacrifices y This is instead of or of more Value than many Sacrifices of God z Which God in such Cases as mine requires and will accept in which Sence we Read of the Works of God Ioh. 6. 28. are a broken spirit a broken and a contrite heart a i. e. An Heart deeply afflicted and grieved for sin humbled under the Sence of God's displeasure and earnestly seeking and willing to accept of Reconciliation with God upon any Terms See Isa. 57. 15. and 61. 1. and 66. 2. Mat. 11. 28. This is opposed to that hard or slony Heart of which we Read so oft which signifies an Heart insensible of the Burden of sin stubborn and Rebellious against God impenitent and incorrigible O God thou wilt not despise b i. e. Thou dost highly approve as such negative Phrases oft signifie as hath been formerly proved 18. Do good in thy good pleasure c unto Sion d Synecdochically put for Ierusalem as the next Clause explains it and both put for the whole People of Israel and Church of God whom I have highly scandalized and injured already and exposed to the Danger of utter Destruction which thou mightest inflict upon them for the sins of their King as thou usest to do in like Cases build thou the walls of Jerusalem e Perfect the Walls and Buildings of that City and especially let the Temple be built and established in this City notwithstanding its Pollution by my sins which I pray thee to Purge away Or For or according to for the Hebrew prefix Beth is frequently used both those ways thy good Grace or Favour or Pleasure i. e. Thy free and rich Mercy and thy gracious Purpose and Promise made to and concerning Zion Of which see Psal. 132. 14. and do not repent of it nor retract it as I have given thee cause to do 19. Then f When thou hast granted my humble Requests expressed in the former Verses when thou hast renewed and Pardoned and Comforted me and restored thy Favour unto thy People and this City shalt thou be pleased with * Mal. 3. 3. the sacrifices g Which now for our sins thou mayst justly reject and abhor of righteousness h Which I and thy People being justified and reconciled to thee shall offer with sincere and Penitent Hearts These are opposed to the Sacrifices of the Wicked which God abhors Prov. 15. 8. Isa. 1. 11. c. with burnt-offering and * 1 Sam. 7. 9. whole burnt-offering then shall they i i. e. They who by thy appointment are to do that Work the Priests in the Name and on the behalf of thy People offer bullocks k The best and costliest Sacrifices and that in great Numbers in Testimony of their gratitude to God for thy great Favour in pardoning mine and their sins and preventing that Total Ruin which we had reason to expect and Fear upon that Account upon thine altar PSAL. LII To the chief musician Maschil a Psalm of Davidâ—… * 1 Sam. 22. 〈◊〉 when Doeg the Edomite a So called Either 1. Because he was born or bred in Edom Or 2. From his Treacherous and Bloody disposition for which the Edomites are infamous in Scripture as the Israelites are called Sodom and Gomerrah Isa. 1. 10. came and told Saul and said unto him David is come to the house of Ahimelech 1. WHy boastest thou thy self b As if thou hadst done a great Exploit which none else durst undertake and thereby established the Crown upon Saul's Head and thy self in his Favour and broken all David's Designs by striking a Terror into all his Favourers by this sad Example in mischief O mighty man c He speaks Ironically O Valiant Captain Oh glorious Action To kill a few Weak and unarmed Persons in the Kings Presence and under the Protection of his Guards Surely thy Name will be Famous to all Ages for such Heroical Courage the goodness of God endureth †Heb. all the day continually d God's Love and Favour to his People and in particular to me is not fading and inconstant but everlasting and unchangeable and therefore not to be hindred or defeated by any wicked Designs or Practises And therefore though he hath permitted thee and may do others to Rage for a season yet he will defend and in due time deliver his People 2. Thy tongue deviseth e i. e. Expresseth what thy wicked Mind had devised Thus Skilfulness is ascribed to those 〈◊〉 which are governed by a skilful or prudent Man Psal. 78. last This Word implies that Doeg's Words were not uttered rashly and unadvisedly but with Premeditated malice and a mischievous Design which he waited for an Opportunity to Execute and therefore he readily took the first occasion which offered it self mischiefs * Psa. 57. 4. 59. 7. 64. 3. like a sharp rasor working deceitfully f Wherewith a man pretending onely to shave off the Hair doth suddenly aâ—…d unexpectedly cut the Throat So Doeg pretended onely to Vindicate himself from the Imputation of Disloyalty 1 Sam. 22. 8. but really intended to expose the Priests who were Friends to David to the Kings fury and Cruelty 3. Thou lovest evil more than good g Evil and Good may be here taken Either 1. Morally Thou lovest Wickedness and not Goodness for so Comparative passages are oft meant as Psal. 118. 8. It is better to trust in the Lord then to put Confidence in Man i. e. It is good to trust God but it is not good to trust Man for this is absolutely forbidden Psal. 146. 3. Ier. 17. 5. Or 2. Physically Thou lovest to speak or Act to the hurt and Ruin of others rather than to their Benefit Thou mightest without any Danger to thy self have been silent concerning 〈◊〉 's Fact or have put a Favourable Construction upon it but thou hast chosen rather to mis-represent and Aggravate it He saith thou lovest to imply that he did this not by any Constraint or Necessity but by choice and with Complacency and out of a Love to mischief and lying h Whereof Doeg was guilty Partly in reporting that hi i. e. Abimeâ—…ech enqqired of the Lord for him David 1 Sam 22. 10. which he did not Ch. 21. where all that History is recorded and Partly in putting a false Interpretation upon what he did in giving him Victuals and a Sword as if he had done it knowingly and in
hast redeemed this mount Zion k Which is oft put for the Temple or the Hill of Moriah on which it was built wherein thou hast dwelt 3 Lift up thy feet l i. e. Come speedily for our rescue and do not sit or stand still as hitherto thou seemest to do unto the perpetual desolations m Or rather Because of as this Prefix oft signifies the perpetual Desolations So it is a powerful Motive to God to come to their Help because otherwise our Destruction is everlasting and irrecoverable even all that the enemy hath done wickedly in the sanctuary n Or against thy Sanctuary Of which see v. 7. 4 Thine enemies roar o i. e. Make loud Out-cries Either from their Rage and Fuâ—…y against the Conquered and captivated Israelites now in their Power Or rather in way of Triumph for their Success and Victory in the midst of thy congregations p In the places where thy People used to assemble together for thy Worship whereby they designed to insult not onely over us but over thee also as if their God's had been too strong for thee they set up their insigns for signs q Or Trophees or Monuments of their Victories obtained over God and over his People as Conquerors used to do in like Cases 5 A man was famous according as he had lifted up axes upon the thick trees r So the meaning is this The Temple was so noble a structure that it was a great Honour to any man to be imployed in the meanest part of the work though it were but in cutting down the Trees of Lebanon And this Translation may seem to be favoured by the opposition in the next Verse But now c. But others understand the Words thus translated in another Sence That every one of the Enemies got Renown accordingly as they shewed most barbarous Rage in destroying the thick Wood-work which in the next Verse is called the Carved work of the Temple But this seems not to suit well with the opposition between this work and that of the next Verse which is ushered in by But now The words therefore may be and in part are by some rendred thus It is known or manifest Heb. It will be known It will be published to all Posterity as matter of astonishment and admiration That as one lifteth up his Axe Heb. Axes the plural Number for the singular as it is elsewhere upon thick Trees to cut them down This is the first part of the similitude called the Proâ—…asis Then follows the latter part of it called the Apodosis in the next Verse So Heb. And. Which is sometimes put for a Note of similitude as in that passage of the Lords Prayer Mat. 6. 10. as it is in Heaven and oft in the Book of the Proverbs now For though this Psalm was Composed after the thing was done yet he speaks of it as if it were now in doing as the manner of the sacred Writers frequently is that it may be more Lively represented to mens Minds They break down the Carved work c. The meaning is they neither regard the Sacredness of the place noâ—… the exquisite Curiosity and Art of the work but cut it down as indifferently and rashly as men cut down the thick and intangled boughs of the Trees of the Forest. 6 But now they break down the carved work thereof at once s See the Note on the former Verse with axes and hammers t It hath been ingeniously observed that these two Words are noâ—… Hebrew but Chaldee or Syriack Words to point out the time when this was done even when the Chaldaeans brought in their Language together with their Arms among the Israelites 7 * 2 Kin. 25. 9. †Heb. They have sent thy Sanctuary into the Fire They have cast fire into thy sanctuary they have defiled by casting down the dwelling place of thy name to the ground u First they polluted it and then they burnt it and broke it in pieces 8 They said in their heart Let †Heb. Break. us destroy them together x they have burnt up all the synagogues of God in the land y i. e. All the publick places wherein the Iews used to meet together to Worship God every Sabbath day as is noted Aâ—…t 13. 27. and upon other occasions That the Iews had such Synagogues is manifest both from these and other places of Scripture and from the Testimony of the Hebrew Doctors and other Antient and learned Writers who affirm it and particularly of Ierusalem in which they say there were above four hundred Synagogues and from the Nature and necessity of the thing For seeing it is undeniable that they did Worship God publickly in every Sabbath and other Holy times even then when they neither did nor could go up to Ierusalem both Conscience and Prudence must needs direct them to appoint Convenient places for that purpose ae Root and Branch one as well as another or all at once So they desired and many of them intended although afterwards it seems they changed their Counsel and carried some away Captives and left others to manage the Land 9 We see not our signs z i. e. Those Tokens of God's gracious Presence which we and our Ancestors formerly used to enjoy Either 1. Miracles wrought for us which are called Signs Psal. 78. 43. and 135. 9. Or 2. The Ordinances of God the Temple and Ark and Sacrifices and solemn Feasts all which were signs between God and his People * 1 Sam. 3. 1. Amos 8. 11. there is no more any prophet a Either 1. Any Teacher We have few or no Teachers left to us Or 2. Any extraordinary Prophet who can foretel things to come as the next Words explain it For as for Ezekiel and Ieremiah they might be dead when this Psalm was Composed and Daniel was involved in Civil affairs and did not teach the People as a Prophet and the prophetical Spirit which sometimes came upon him and made those great discoveries to him which we read in his Book might possibly at this time suspend his influences Besides it is not unusual in Scripture to say that there is none of a sort of Persons or Things when there is a very great scarcity of them But others make this their great Argument that this Psalm speaks of that Persecution in the time of Antiochus when indeed there was no Prophet at all neither is there among us any that knoweth how long b Either 1. How long their Captivity should continue For though seventy years were determined yet there might arise doubts among them as there now are among us whence they were to be Computed which might make their â—…nd uncertain Or 2. How long they should lye under Reproach as it follows v. 10. Which they really did and might foresee that they should even after the Expiration of their Captivity Nehem. 1. 3. 10 O God how
as knowing remembring c. in Scripture used frequently comprehend affection and practice as hath been oft observed his works and his wonders that he had shewed them 12 Marvellous things did he in the sight of their Fathers in the land of Egypt in the field t i. e. In the Territory or Jurisdiction not excluding City it self In the like sence we read of the field of Edom and of Moab Gen. 32. 3. 36. 35. Numb 21. 20. of Zoan u An ancient and eminent and the Royal City of Egypt See Numb 13. 22. Isa. 19. 11. and 30. 2 3 4. 13 * Exod. 14. 21. He divided the sea and caused them to pass through and * Exod. â—…5 8. he made the waters to stand as an heap 14. * Exod. 13. 21. and 14. 24. Psal. 105. 39. In the day time also he led them with a cloud x Which was very comfortable both for a shadow from the scorching heat of the Climate and season and for a companion and director in their Journey and all the night with a light of fire 15. * Exod. 17. 6. Numb 20. 11. Psal. 105. 41. 1 Cor. 10. 4. He clave the rocks y He useth the plural number because it was twice done once in Rephidim Exod. 17. 6. and again in Kadesh Numb 20. 1 11. in the wilderness and gave them drink as out of the great depths z In great abundance 16 He brought streams also out of the rock and and caused waters to run down like rivers a Which did miraculously follow them in all their travels even to the borders of Canaan See Deut. 9. 21. Psal. 105. 41 1 Cor. 10. 4. 17 And they sinned yet more against him by provoking the most High in the wilderness b Where they had such strong and singular obligations to obedience both from the great things which God had then and there done for them and from their dependence upon God's favour and help for their safety and subsistence This was a great aggravation of their sin and folly 18 And * Exod. 16. 2. they tempted c Desired a tryal and proof of God's power as the next Verse plainly sheweth See Numb 11. 4. God in their heart by asking meat for their lust d Not for their necessary subsistence for which they had Manna but out of an inordinate and luxurious appetite 19 * Num. 11. 4. Yea they spake against God they said Can God †Heb. 〈◊〉 furnish a table in the wilderness 20 * Exod. 17. 6. Numb 20 11. Behold he smote the rock that the waters gushed out e Which all things considered seems not so wonderful since fountains of water sometimes break forth unexpectly from or through Rocks But it is far more difficult to give us bread and flesh which we know not whether he can do Or at least we have just cause to doubt of his good will to us who hath made such a penurious provision for us and denies us these common blessings of bread and flesh which he gives to the worst of men and the streams overslowed can he give bread also can he provide flesh for his people 21 Therefore the LORD heard this and was wrath so a fire was f Either properly as it was Numb 11. 1. or figuratively the fire of God's anger as it follows kindled against Jacob and anger also came up against Israel 22 Because they believed not in God and trusted not in his salvation g That he both could and would save them from the famine and destruction which they feared 23 Though he had commanded †Heb. 〈◊〉 skiâ—… the clouds from above and opened the doors of heaven h Which he compares to a Granary or Store-house whereof God keeps the key and either shuts or opens the doors of it either gives or with-holds provisions as he sees fit 24 * Exod. 16. 4 14. Psal. 105. 40. John 6. 31. 1 Cor. 10. 3. And had rained down manna upon them to eat and had given them of the corn of heaven i Which was made in heaven or the air and sent down thence to the earth 25 ‖ Or every oâ—… did eat the bread of the mighty Man did eat angels food k Manna so called either 1. because it was made by the Ministry of Angels or rather 2. Because of its excellency such food as might befit the Angels if they could eat food and such as hath some resemblance with the blessed Angels in regard of its heavenly originals its pure and spirituous substance its vigour and efficacy in preserving and nourishing those who used it according to God's appointment Or this place may be translated as it is in the Margent Every one did eat the bread of the mighty i. e. Even the common Israelites fed upon as delicious food as the greatest Nobles and Princes use to do he sent them meat to the full l Which may belong either 1. To the flesh mentioned in the following Verses which God gave them even to satiety or glutting which he threatned to do Numb 11. 18 19 20. Or rather 2. To the Manna of which he is here speaking which he gave them in such plenty that their desire of other food could not proceed from their necessity but merely from wantonness and lust 26 * Num. 11. 31. He caused an East-wind †Heb. To go to blow in the heaven and by his power he brought in the South-wind m Either He brought in first an Eastern and afterwards a Southern Wind or the wind was South-east from which Quarter these Quails might come as well as from the West where their more common abode is this Work being confessedly miraculous 27 He rained flesh also upon them as dust and †Heb. Fâ—…wl of wings feathered fowls n Heb. â—…inged Fowl which is noted to shew that it was a supernatural work whereby God took away from them the use of their Wings and made them to fall into the hands of the Israelites like as the sand of the sea 28 And he let it fall in the midst of their camp o Heb. Of his camp either Israel's Camp or God's Camp for seeing Israel was God's people and he dwelt among them their Camp was his Camp round about their habitations 29 So they did eat aud were well filled for he gave them their own desire p What they desired both for quality and quantity 30 They were not estranged from their lust q The sence is either 1. Whilst their greedy appetite yet continued and was not fully satisfied before they began to loath it as they did afterwards Numb 11. 20. Or 2. Before they were deprived or destitute of their desired food whilst they enjoyed it and were still feeding upon it as the next clause explains this God's patience did not wait upon them till that food was spent but fell upon them
Mount Zion He saith Zion rather than Ierusalem to intimate that he loved Ierusalem for Zions sake or for the Temple which is oft said to be in Zion which place he loved and chose for his peculiar dwelling place more than all the dwellings of Jacob e More than all other places of the Land of Canaan in which the Israelites dwelt For although the Tabernacle was for a season in some other parts of the Land yet the Temple the place of God's fixed residence was no where but in this City e i. e. The City gates being oft put for cities as Deut. 15. 7. and 16. 5. Psal. 9. 14. 3 Glorious things are spoken of thee O city of God f O Ierusalem though thou and thy Temple are yet in some sort in your ruines and desolate and contemptible not onely to thine enemies but also in the eyes of thine own People yet comfort thy self with these great and glorious things foretold concerning thee in the Holy Prophets as Isa. 62. 1 7. and 65. 18 c. and 66. 10 c. Zech. 1. 14 c. and 2. 4 12. and 8. 3 c. and 12. 2 c. Among other things it was â—…oretold that the glory of the latter house should be greater than of the former Hagg. 2. 9. All which Prophecies are to be understood as this place also is of a Spiritual and Evangelical Glory accruing to the Ierusalem as by the birth and presence of Christ in it so also by the accession of all People and Nations to it of which he speaks in the next Verse Selah 4 I will make mention g i. e. I will reckon or account them in the number of my Children and Subjects of * Psal. 89. 10. 〈◊〉 â—…1 9. Rahab h i. e. Egypt so called Psal. 89. 10. Isa. 51. 9. but whether from its pride or natural strength or figure or shape is not material and Babylon i Under these two and Philistia the old and constant enemies of Israel he seems to understand all the keenest enemies of the Israel or Church of God who shall now be not onely reconciled but united to them which also was foretold under the similitude of the wolfs dwelling with the lamb c. Isa. 11. 6. to them k Or with or among them as the prefix â—…amed is frequently used that know me l To wit truly clearly affectionately and practically so as to love serve and obey me as this Phrase is very frequently used in Scripture And upon this account not onely Heathens but wicked Israelites are said not to know God as 1 Sam. 2. 12. and oft elsewhere behold m The notice of it as a thing new and strange and comfortable Philistia and Tyre with Ethiopia n The Nations on every side of them for Tâ—…rus was on the North Ethiopia or Arabia for that seems rather to be meant by Câ—…sh as hath been before observed on the South those nearest to them and those more remote from them that lived in the uttermost parts of the earth as this very Land is called Matt. 12. 42. this man was born there o Or saying this man c. for this cohereth with the first words thus I will make mention of Raâ—…ab c. saying this man i. e. these Men or People now mentioned the singular number put collectively for the plural and the Scripture oft speaks of a Nation as of one man as Psal. 25. 22. and 130 8. was born there or in her as it is expressed Verse 5. to wit in Zion born by Adoption and Regeneration See Ioh. 1. 12. and 3. 3 7. Gal. 3. 26. and 4. 26. 1 Pet. 1. 23. The Gentiles shall be ingraffed into the Jewish Church and into all their Priviledges 5 And of Zion p i. e. Of Ierusalem or the Church of God it shall be said q This and that man r i. e. Men of this and that Nation i. e. of every Nation indifferently Jews or Gentiles according to that prediction that Egypt and Assyria and Israel should be all joyned together and blessed and owned by God for his People Isa. â—…9 24 25. Heb. Man and man i. e. every man or all sorts of men without difference of Nations as this very Phrase man and man Lev. 17. 10. 13. is rendred every or what-man and as by day and day is meant every day or from day to day â—…st 3. 4. Psal. 61. 8. was born in her and the Highest himself shall establish her s And this shall not be a sudden and transient but a lasting work Zion shall continue in its strength and fertility because the Almighty God is her Founder and Protector and will finish the work which he hath begun b It shall be mentioned by God as was said Verse 4. and it shall be observed and acknowledged by men as a great and wonderful work of God 6 The LORD shall count when he writeth up the people t Or his people So it is onely a defect of the Pronoun his which is very frequent and easily understood out of the foregoing word the Lord. The sence is when God the Maker and Governor of this City shall take a survey of all his Citizens and Subjects It is an allusion to Princes or Governors of Cities that use to write and keep a Register of all their people Hence holy Men and true Israelites are said to be written among the living in Ierusalem Isa. 4. 3. Or in the writing of the house of Israel Ezek. 13. 9. that this man was born there Sclah 7 As well the singers as the players on instruments u There shall be great rejoycing and praising God both with vocal and instrumental musick for this glorious and stupendious work of the Conversion of the Gentiles He describes Evangelical Worship by Legal Phrases and Customs as the Prophers frequently do shall be there all my Springs are in thee x i. e. In Zion or the Church These words may be here added as the burden or matter of the Song which these singers are supposed to have sung and that either 1. In their own names and in the name of all the Zionites or people of God So the sence is all our desires and delights are in thee all the springs of Mercy Grace and Glory flow to us onely in and thorow thee for springs or fountains are oft put for all precious or desirable things as Psal 36. 9 Isa. 12. 3. Hos. 13. 15. Or 2. In God's name whose words were frequently sung by the singers in the Old Testament 2. So the sence is all the Springs or Fountains of good things or of my Blessings are in Zion or in the Church out of which no true Blessings are to be expected or found And this seems best to suit with the Phrase my Springs partly because it seems more proper to call them God's Springs who is the author and giver of them than mens Springs
men have theirs but from all Eternity Or thou art or wast O God 3 Thou turnest man to destruction f But as for man his case is far otherwise his time is short and though he was made by thee an happy Creature and should have been immortal yet upon and for his sin thou didst make him mortal and miserable and sayest g Or didst say i. e. pronounce that sad sentence here following Return O men to the dust out of which you were taken Gen. 3. 19. Psal. 146. 4. Eccles. 12. 7. Return ye children of men 4 * 2 Pet. 3. 8. For a thousand years h If we should now live so long as some of our Progenitors well-nigh did As he compared mans duration with Gods in respect of its beginning v. 2. so here he compareth them in respect of the end or continuance in thy sight i In thy account and therefore in truth which is opposed to the partial and false judgment of men who think time long because they do not understand Eternity Or in comparison of thy endless duration are but as yesterday ‖ Or when he hath passed them when it is past k Which is emphatically added because time seems long when it is to come but when it is past and men look backward upon it it seems very short and contemptible and men value one hour to come more than a thousand years which are past and as a watch l Which lasted but for three or four hours for the night was antiently divided into three or four Watches See Iudg. 7. 19. Mark 6. 48. and 13. 35. Luk. 12. 38. in the night m Which also hath its weight for the silence and slumbers of the night makes time seem shorter than it doth in the day 5 Thou carriest them n i. e. Mankind of whom he spake v. 3. away as with a floud o Unexpectedly violently and irresistibly universally without exception or distinction * Psal. 73. 20. they are as a sleep p Short and vain as sleep is and not minded till it be past Or like a Dream when a man sleepeth wherein there may be some real pleasure but never any satisfaction or some real trouble but very inconsiderable and seldom or never pernicious Even such an idle and insignificant thing is humane life considered in it self without respect to a future state in which there is but a meer shadow or dream of felicity onely the calamities attending upon it are more real and weighty in the morning * Psal. 103. 15. they are like grass which ‖ Or is changed groweth up q Heb. which is changed either first for the worse which passeth away as some render the word Which having generally affirmed here he may seem more particularly to explain in the next Verse Or rather secondly for the better as this word is sometimes used as Iob 14. 7. Isa. 40. 31. which sprouteth out of the Earth and groweth more apparent and green and flourishing And this interpretation is confirmed from the next Verse where this same word is used in this sence where also the morning is again mentioned and that as the time not of its decay but of its flourishing 6 In the morning it flourisheth and groweth up in the evening it is cut down and withereth r The whole space of mans life is compared to one day and his prosperity is confined to a part of that day and ended in the close of it 7 For we s Either 1. we men or rather 2. we Israelites in this wilderness are consumed t Either naturally by the frame of our bodies or violently by extraordinary judgments Thou dost not suffer us to live so long as we might by the course of nature by thine anger u Caused by our sinful state and lives and by thy wrath are we troubled 8 Thou hast set our iniquities before thee x Thou dost not now cover or blot out or pass by our sins as thou hast usually done to thy people but thou dost diligently search them out and accurately observe them as a severe but righteous Judge and art now calling us to an account for them our secret sins y Thou dost not onely punish us for our notorious and scandalous sins which thine honour may seem to oblige thee to do but even for our secret lusts the murmuring and unbelief and Apostasie and Idolatry of our hearts which though hid from the eyes of men thou hast set before thine eyes and brought them to light by thy judgments †Heb. at the luminary of thy countenance in the light of thy countenance 9 For all our days are †Heb. turned away passed away z Or turn away themselves or their face from us They do not continue with us but quickly turn their backs upon us and leave us in thy wrath we spend our years ‖ Or as a meditation as a tale that is told a Which may a little affect us for the present but is quickly ended and gone out of mind Or as a word as Iob 37. 2. which in an instant is gone and that irrevocably Or as a thought or a sigh or a breath All which come to one sence 10 †Heb. as for the days of our years in them are seventy years The days of our years b Either 1. of the Israelites in the desart who being twenty years old and some thirty some forty some fifty years old when they came out of Egypt and dying in the Wilderness as all of that age did Numb 14. 29. a great number of them doubtless died in their seventieth or eightieth year as is here implyed Or rather 2. of the generality of mankind and the Israelites no less than others in that and all following Ages some few persons excepted amongst whom were Moses and Caleb and Ioshua who lived an hundred and twenty years which is therefore noted of them as a thing singular and extraordinary This sence suits best with the following words and with the scope of Moses which was to represent the vain and transitory condition of men in this life and how much mankind was now sunk below their Ancestors who commonly lived many hundreds of years and that the Israelites though Gods peculiar people and endowed with many priviledges yet in this were no better than other men All which may be considered either as an argument to move God to pity and spare them or as a motive to awaken and quicken the Israelites to serious preparations for death by comparing this with v. 12. are threescore years and ten c Which time the antient Heathen Writers also fixed as the usual space of mens lives and if by reason of strength d i. e. By the strength of their natural constitution which is the true and common cause of longer life they be fourscore years yet is their strength e Their
which is called the spirit of a beast Eccles. 3. 11. which is called their breath or spirit for the word is the same there and here v. 29. and here may be called Gods spirit because it was given and preserved by him Or rather 2. thy quickning spirit for here seems to be an opposition between their spirit v. 29. and thy spirit here and this latter is mentioned as the creating or productive cause of the former And this may be understood either 1. of the Holy Ghost to whom no less than to the Father and the Son the work of Creation is ascribed Iob 33. 4. Psal. 33. 6. or rather 2. that quickning power of God by which he produceth life in the Creatures from time to time For he speaks not here of the first Creation but of the continued and repeated production of living Creatures they are created u Either 1. the same living Creatures which were languishing and dying are strangely revived and restored which may not unfitly be called a creation as that word is sometimes used because it is in a manner the giving of a new life and being to a Creature Or 2. other living Creatures are produced or generated the word created being taken in its largest sence for the production of things out of indisposed matter by second Causes as it is used Isa. 41. 20. and 54. 16. c. thou renewest the face of the earth x And thus by thy wise and wonderful Providence thou preservest the succession of living Creatures upon the Earth which otherwise would be desolate or without Inhabitants 31 The glory of the LORD †Heb. shall be shall endure for ever the LORD shall rejoyce in his works y So the sence is Thus God doth and will advance the glory of his wisdom and power and goodness in upholding and continuing the works of his hands from generation to generation and he doth and will take pleasure both in the preservation and blessing of his works as also in his reflection upon these works of his Providence as he did rest and delight himself in the contemplation of his works of Creation as is noted Gen. 1. 31. 2. 2 3. But the words are by divers and as it may seem more agreeably to the Hebrew Text rendred thus Let for the first word is of the Imperative Mood the glory of the Lord endure for ever and let the Lord have joy Or then shall the Lord rejoyce in his works So this is added as a convenient Doxology or Thanksgiving after the Commemoration of his great and gracious works and the sence may be this Seeing therefore God hath enriched the Earth and us with so many fruits of his bounty let it be our constant desire and endeavour that God may be perpetually served and glorified in and by them and that God may be no more grieved at the remembrance of his kindness to us as he was Gen. 6. 5 6. and thereby be again provoked to destroy us but may take pleasure in beholding and cherishing of his own workmanship 32 He looketh on the earth and it trembleth * Psal. 144. 5. he toucheth the hills and they smoke z This is a further illustration of Gods powerful Providence over all the Creatures and their dependence upon him As when he affords his favour to Creatures they live and thrive so on the contrary one angry look or touch of his upon the Hills or Earth makes them tremble and smoke as once Sinai did when God appeared in it And this consideration he may possibly suggest to inforce the foregoing exhortation of glorifying God because if we do not give him the glory due to his name he can quickly right himself and destroy us and all his works 33 * Psal. 146. 2. I will sing unto the LORD a But whatsoever others do I will not fail to give God his glory and due praises as long as I live I will sing praise unto my God while I have my being 34 My meditation b Or my speech or discourse my praising of God mentioned v. 33. of him c Concerning the glory of his works shall be sweet d Either 1. to God he will graciously accept it praise being his most acceptable Sacrifice as is affirmed Psal. 69. 30 31. Or rather 2. to my self as may be gathered from the next Clause He implies that he shall not onely do this work which a man may do unwillingly or by constraint but that he will do it chearfully and with delight which is most pleasing to God I will be glad in the LORD e I will rejoice in the contemplation of Gods works and in praising him for them 35 Let the sinners be consumed out of the earth and let the wicked be no more f But as for those ungodly Creatures who do not regard the works of the Lord which is noted as a most grievous sin and punished with a grievous imprecation like this Psal. 28. 4 5. nor give him the glory due to his name but dishonour God and abuse his Creatures and thereby provoke God to destroy the Earth and the men and things which are upon it it is my Prayer for thine honour and for the safeguard of all mankind that those Sinners who obstinately and resolutely continue in this practice of dishonouring and disobeying their Creatour may be taken out of this World that they may no longer infect it nor procure its total destruction Or it may be a prediction delivered in the form of an imprecation as hath been noted before in like Cases bless thou the LORD O my soul g But thou O my Soul come not into this wretched Society but employ thy self in this great work of blessing and praising God and it is my desire and hope that others will follow my Example Praise ye the LORD PSAL. CV The Pen-man of this Psalm was David as is manifest from 1 Chron. 16. 8 c. It is a thanksgiving to God for his mercies to his People of Israel 1 O * 1 Chron. 16. 8. Isai. 12. 4. Give thanks unto the LORD call upon his name a Or proclaim his name i. e. the same and glory of his works as it follows make known his deeds among his people b Each of you amongst his and your people or even among the Heathens as you have opportunity 2 Sing unto him sing psalms unto him talk ye of all his wondrous works 3 Glory ye in his holy name b Glory in the God whom you serve as the onely true God and one of infinite power and goodness let the heart of them rejoice that seek the LORD c That seek his face or presence as it follows his acquaintance and favour above all the World 4 Seek the LORD and his strength d i. e. by a figure called Hendiaduo the Lord in his strength to wit in his Sanctuary or before the Ark which is called
for the reward of it as in the Hebrew Levit. 19. 13. Iob 7. 2. Psal. 109. 20. And righteousness may be here taken for his bounty or charity as it is below v. 9. and as this Hebrew word is frequently taken endureth for ever 4 Unto the upright there ariseth * Psal. 97. 11. light in the darkness g And although he is subject to the troubles and calamities of this life as others are yet God will give him support and comfort in them and an happy issue out of them whereas the wicked sink under their burdens and their present miseries usher in their eternal destruction he h Either 1. God And so this is added as a reason why God causeth light to shine to the upright out of darkness because the Lord is gracious c. Or rather 2. the good or upright man of whom he speaks both in the foregoing and following words So this is either 1. a reason why God dealeth thus with good men it is not from a partial and fond affection to them but because they are such persons to whom God hath ingaged himself by promise and Covenant to bless them they are gracious c. Or 2. as an effect of their affliction and deliverance out of it thereby they learn to be more merciful and compassionate and just or bountiful to others in want and misery is gracious and full of compassion and righteous 5 A good man sheweth favour and lendeth i Giveth freely to some and kindly lendeth to others according to the variety of their conditions he will guide his * Heb. words affairs k Maintain and manage his estate or domestick affairs with †Heb. judgment discretion l Heb. with judgment so as is fit and meet and as God requires not getting his estate unjustly nor casting it away prodigally or wickedly nor yet withholding it uncharitably from such as need it 6 Surely he shall not be moved for ever m Though he may for a season be afflicted yet he shall not be utterly and eternally destroyed as wicked men shall the righteous shall be in everlasting remembrance n Though whilst he lives he may be exposed to the censures and slanders and contradictions of sinners yet after death his memory will be precious and honourable both with God and with all men his very enemies not excepted 7 He shall not be afraid of evil tidings o At the report of approaching calamities and judgments of God at which the wicked are so dismayed and affrighted his 〈◊〉 fixed trusting in the LORD p Casting all his care upon God and securely relying upon his providence and promise 8 His heart is established * Prov. 1. 3 he shall not be afraid until he see his desire upon his enemies q And although his enemies be many and mighty and terrible yet he shall confidently and cheerfully wait upon God until he see their ruine and his own deliverance and safety 9 * 2 Cor. 9. 9 He hath dispersed r To wit his goods and that freely and liberally to several persons as occasion is offered as this word implies he hath given to the poor his righteousness s i. e. His liberality as this word is used Prov. 10. 2. 11. 4. Dan. 4. 27. 2 Cor. 9. 9 10 c. or the reward of it as before v. 3. endureth for ever t Either 1. his charity is not a transient or occasional act but his constant course of which he is not weary but perseveres in it to the end of his life Or 2. what he gives is not lost nor cast away as covetous or ungodly men judge of alms but indeed is the onely part of his estate which will abide with him unto all eternity †Psal. 75. 10 his horn shall be exalted with honour u Though he may be reproached by ungodly men yet his innocency shall be cleared and his name and honour gloriously exalted 10 The wicked shall see it and be grieved x At the felicity of good men partly from envy at the happiness of others partly from his peculiar hatred of all godly men and partly because it is a plain testimony of Gods justice and providence and therefore a certain presage of his own ruine he shall gnash with his teeth and melt away the desire y His desire either of the misery of good men or of his own constant prosperity and happiness in the world of the wicked shall perish PSAL. CXIII This Psalm is a declaration of Gods powerful and universal providence towards all men and especially towards his afflicted people 1 * Heb. Hallelujah PRaise ye the LORD Praise O ye servants of the LORD a Ye Levites who are peculiarly devoted to this solemn work who sometimes are called Gods servants in a special sence and all you faithful souls praise the Name of the LORD 2 * Dan 2. 20. Blessed be the Name of the LORD from this time forth and for evermore 3 * Mal. 1. 11. From the rising of the sun unto the going down of the same b From one end of the world to the other from East to West which he mentions rather than from North to South because those parts of the world were at this time much uninhabited and unknown the LORD's Name is to be praised c For his glorious works of Creation and Providence the benefit of which all Nations enjoy and for his gracious purpose and promise of bringing in all Nations to the knowledge of his truth by the Messias 4 The LORD is high above all nations d Superiour to all Princes and bodies of people in the world and * Psal. 8. 1. his glory above the heavens e Whereas the glory of earthly Monarchs is confined to this lower world and to small pittances of it the glory of God doth not onely fill the earth but heaven too where it is celebrated by thousands and myriads of blessed Angels yea it is far higher than heaven being infinite and incomprehensible 5 Who is like unto the LORD our God who * Heb. 〈◊〉 himself to dwell dwelleth on high f To wit far above all heavens as was now said being exalteâ—… as in place so in power and dignity above all persons and things visible and invisible 6 ‖ beholdeth things be * â—…o Gr. 〈◊〉 138. 6. 〈◊〉 5â—… 15. Who humbleth himself to behold the things that are in heaven and in the earth g Who is so high that it is a wonderful vouchsafement and condescension in him to take any notice or care of his holy and heavenly host and much more of sinful and miserable men upon earth which yet he is pleased to do 7 * Sam 2. 8. 〈◊〉 107. 41. He raiseth up the poor h Yea he stoops so low as to regard and advance those whom all men and even their
Heathen nations Philistins Syrians Ammonites Moabites c. who were stirred up partly by the overthrows which David had given some of them partly by their jealousie at Davids growing greatness and fear for themselves and partly by their hatred against the true Religion 10 All nations compassed me about but in the Name of the LORD †Gr. I did destroy them will I destroy them 11 They compassed me about yea they compassed me about k The repetition implies their frequency and fervency in this action and their confidence of success but in the Name of the LORD I will †Heb. cut them off destroy them 12 They compassed me about * Deut. 1. 44. like bees l In great numbers and with great but potent fury and to their own ruine as bees do when they fly about a man and leave their stings in him they are quenched m So this word is used Iob 6. 17. 18. 5 6. 21. 17. Or as the LXX and Chaldee render it they burnt or flamed i. e. raged against me like fire as it follows And this is supposed to be one of those Hebrew Verbs which have not onely divers but contrary significations as the fire of thorns n Which flameth out terribly and makes a crackling noise and burneth fiercely but quickly spends it self without any considerable or lasting effect for o Or but as this very particle is frequently used and here twice in this very phrase v. 10 11. So as the former part of the verse notes their hostile attempt this notes their ill success and utter ruine Here is an inversion of words in this last clause which is not unusual in the Hebrew Text. Although these words may be and are by a learned man of our own rendred as they lye in the Hebrew I trust which word may easily be understood out of v. 8. 9. in the name of the Lord therefore for so the Hebrew chi is oft rendred and is so taken by the Chaldee in this place I shall destroy them or cut them off in the Name of the LORD I will †Heb. cut down destroy them 13 Thou p O mine enemy and the head of all mine enemies Possibly he understandeth Saul whom for honours sake he forbears to name or some other chief Commanders of his enemies Or the singular word is here put collectively for all his enemies hast thrust sore at me that I might fall but the LORD helped me 14 * Exod. 15. 2 Psal. 12. 2. The LORD is my strength and song q The Author of my strength and therefore the just object of my song and praise and is become my salvation r i. e. my Saviour 15 The voice of rejoycing and salvation s Of rejoycing and thanksgiving for the salvation and deliverance which God hath wrought for me is in the tabernacles of the righteous t Partly because they clearly saw Gods hand in the work and therefore took pleasure in it and partly because all good men suffered great inconveniences under Sauls government as David complains in divers of the foregoing Psalms and expected and received singular benefits by Davids advancement both in their Civil and Religious concernments the right hand of the LORD doth valiantly u These are the words of that song of joy and praise now mentioned 16 The right hand of the LORD is exalted x Hath appeared evidently and wrought powerfully and gloriously on my behalf the right hand of the LORD doth valiantly 17 I shall not die y To wit so soon as mine enemies desire nor by their sword as they hope and endeavour but live and declare the works of the LORD z One branch whereof is the total destruction of mine enemies He implies that he did not desire life nor should employ it as his enemies did theirs but for the service and glory of God 18 The LORD hath chastened me sore a By the hands of mine enemies whom God used to that very purpose for my greater good and their own greater and surer ruine and confusion but he hath not given me over unto death 19 Open to me b O ye porters appointed by God for this work Or it is a figurative and poetical manner of expression whereby he speaks to the gates themselves as if they had sence and understanding Or by saying open he implies that they had been long shut against him in Sauls time the gates of righteousness c To wit the gates of the Lords Tabernacle the proper and usual place for the solemn performance of the duty here following which he calleth the gates of righteousness partly in opposition to the gates of death of which he speaks implicitly v. 18. and expresly Psal. 9. 14. 107. 18. which may be called the gates of sin or unrighteousness because death is the wages of sin partly because there the rule of righteousness was kept and taught and the sacrifices of righteousness as they are called Psal. 4. 5. were offered and divers other exercises of righteousness or of Gods service were performed and partly because those gates were to be opened to all righteous persons such as David had oft professed and proved himself to be upon which account he claims this as his just priviledge and onely to such for the unclean and unrighteous were to be shut and kept out by the porters 2 Chron. 23. 19. Compare Isa. 26. 2. I will go in to them and I will praise the LORD 20 This is the gate of the LORD into which the righteous shall enter d These may be the words either 1. of the Levites the porters returning this answer to the foregoing question This is the gate of the Lord which thou seekest and which shall be opened to thee according to thy desire and thy just priviledge for thou art one of those righteous ones to whom this of right belongs or 2. of David himself who stands as it were pausing and contemplating before he makes his entrance This this is that holy and blessed gate which I so long and earnestly thirsted for in my banishment and which is now very beautiful in my sight into which I will enter and all other righteous persons by my example and encouragement But as David was a Type of Christ and the Temple of Heaven so this place hath a further prospect thaâ—… David and relates to Christs ascending into Heaven and opening the gates of that blessed Temple both for himself and for all righteous men or believers 21 I will praise thee for thou hast heard me and art become my salvation 22 * 〈◊〉 21. 42. 〈◊〉 12. 10. 〈◊〉 20. 17. 〈◊〉 4 11. 〈◊〉 2. 4 7. The stone which the builders refused e The Commonwealth of Israel and the Church of God are here and elsewhere in Scripture compared to a building wherein as the people are the stones and the matter so the
to you by my mouth See on Chap. 3. 1. 3. For I was †Heb. a Son to my Father my fathers son d In a special manner his best-beloved Son and designed to be his Successor in the Throne * 1 Chr. 29. 1. tender e Young and tender in years and capable of any impressions and tenderly educated and onely beloved f Heb. onely or the onely Son Or rather because Bathsheba seems to have had other Sons 1 Chro. 5. 1. as an onely Son as dearly beloved as an onely Son in which sense this Title is given to Isaac Gen. 22. 2. 12 16. though he had another Son and to others And all these circumstances are mentioned to shew the necessity and great benefit of wholesome instruction which his Royal Parents would not neglect no not in his tender years and thereby to prepare and excite them by his example to receive instruction in the sight of my mother 4. * 1 Chr. 28. 9. He taught me also and said unto me g The following Verses at least as far as the Tenth Verse are propounded as the words of David that the Name of so great a King and Holy a Prophet might add the more Authority and Efficacy to his Counsels Let thine heart retain my words * Ch. 7. 2. keep my commandments and live h i. e. Thou shalt live It is a promise in the form of a command as Chap. 3. 25. 5. Get wisdom get understanding forget it not neither decline from the words of my mouth i From the belief and practice of my Word 6. Forsake her not and she shall preserve thee love her k He intimates that it is not enough to do what is good which may somtimes proceed from worldly or sinful Motives but that we must have a sincere and fervent love to it and she shall keep thee 7. Wisdom is the principal thing l The most excellent of all possessions therefore get wisdom and with all m Even with the price of all though it cost thee the loss of all which thou hast Or in or among all Whilst you labour for other things do not neglect this thy ‖ Or substance Ch. 23. 23. getting get understanding 8. Exalt her n Let her have thine highest esteem and affection and she shall promote thee she shall bring thee to honour o Both with God and men which Solomon knew by experience when thou dost embrace her 9. She shall give to thine head * Ch. 1. 9. an ornament of grace p i. e. An acceptable or beautiful ornament such as they used to put upon their heads ‖ Or she shall compass thee with a Crown of Glory a crown of glory shall she deliver to thee 10. Hear O my son and receive my sayings and the years of thy life shall be many 11. I have taught thee in the way of wisdom q Either 1. which precureth Wisdom Or 2. which Wisdom directeth thee to walk in I have led thee in right paths 12. When thou goest thy steps shall not be straitned r Thou shalt manage thine affairs with great facility and safety and success It is a Metaphor from those who walk in a strait and uneven path where they are apt to stumble and fall * Ps. 91. 11 12. Ch. 3. 23. and when thou runnest thou shalt not stumble s Not miscarry 13. * Ch. 3. 18. Take fast hold of instruction let her not go keep her for she is thy life t The conducter and preserver and comfort of thy life 14. * Ps. 1. 1. Ch. 1. 10. 15. Enter not into the path of the wicked u Avoid their courses and company and go not * in the way of evil men x Do not proceed further If thou hast unadvisedly entred into it do not persist in it but get thee speedily out of it 15. Avoid it pass not by it y Keep at a great distance from it Compare Iob 22. 23 Prov. 5. 8. turn from it z Shun all occasions of sin and pass away 16 For they sleep not a They cannot compose themselves to sleep with quietness and satisaction to their own minds except they have done mischief and their sleep is taken away unless they cause some to fall b Into their own Snares either into sin or into mischief 17. For they eat the bread of wickedness c The sense is either 1. Wickedness is as necessary and as pleasant to them as their Bread Which suits well with the former Verse Or 2. They live wholly upon what they get by wicked courses Which gives the reason of what he last said why they could not sleep without prey and drink the wine of violence d i. e. Gotten by violence See on the former Clause 18. But the path of the just is as the shining light e The common course of their lives or actions is pure and spotless clear and certain safe and comfortable as light is that shineth more and more unto the perfect day f Just men do daily more and more grow in knowledge and grace and consolation until all be perfected and swallowed up in glory 19. The way of the wicked is as darkness g Full of gross ignorance and errour of uncertainty and confusion of wickedness of danger and misery all which come under the name of darkness in Scripture use and suit well with the context they know not at what they stumble h Heb. shall stumble Though they are always in danger yet they are always secure and do not discern their danger nor the cause or manner or time of their ruine till they be surprized with it 20. My Son attend to my words incline thine ear unto my sayings 21. * Ch. 3. 3 21. Let them not depart from thine eyes keep them in the midst of thine heart i Heartily love them and stedfastly retain them 22. For they are life unto those that find them and * Chap. 3. 8. †Heb. Mediâ—… health to all their flesh 23. Keep thy heart k Thy mind and thoughts and especially the will and affections which are the more immediate and effectual cause of all mens actions †〈◊〉 above 〈◊〉 keeping with all diligence for out of it are the issues of life l From thence proceed all the actions as of the natural so of the Spiritual life which lead to Eternal life and happiness as on the contrary all evil actions tending to Death spring from thence which is here implied 24. Put away from thee †Heb. frowâ—… of â—…th and 〈◊〉 of 〈◊〉 a froward mouth m All sorts of sinful words which proceed from and discover an evil Heart and perverse lips put far from thee 25. Let thine Eyes look right on n Direct all thine actions by a good intention to a right end and keep
s Earnestly imploring their pity Or he urgeth Heb. pursueth their words i. e. alledgeth their former promises and professions of Friendship Or without any supplement he seeketh words as the Preacher sought to find out acceptable words Eccles. 12. 10. wherewith he might prevail or move them to pity yet they are wanting to him t Heb. they are not either 1. His Friends are not to wit what they pretended to be friends to him Or 2. Their words are vain and without effect there is no reality in them 8 He that getteth †Heb. an heart wisdom loveth his own soul u Or loveth himself because he procures great good to his Soul or to himself as it follows as sinners on the contrary are said to hate their Souls Prov. 29. 24. because they bring mischief upon them he that keepeth understanding x That observeth and carefully practiseth its precepts as that Phrase is commonly used shall find good y Shall have great benefit by it both for his conduct in this Life and for his happiness in the next 9 A false witness shall not be unpunished and he that speaketh lies shall perish z This was said before v. 5. and seems to be here repeated either for its great use and weight in humane society and to shew how much God abhors such practices or to shew the pernicious effects of this sin and consequently of all other sins one eminent kind being put for all the rest and this in opposition to the good effects of Wisdom or Piety which he declared in the foregoing verse 10 * Eccl. 10. 6. Delight a To live in Pleasure and Plenty and outward Glory is not seemly for a fool much less * Ch. 30. 22. Eccl. 10. 7. for a servant c Who is of a servile condition and disposition not much differing from a Fool who is a servant to his Lusts and wholly unfit to rule other men to have rule over princes d i. e. Over men of better quality than himself for servants are commonly ignorant and when they are advanced they grow insolent and presumptuous and intolerable b It doth not become him nor suit with him partly because Prosperity corrupts even wise men and makes fools mad and partly because it gives him more opportunity to discover his folly and to do mischief both to himself and others He implies that a rod or punishment is fitter for him than pleasure as is noted Prov. 10. 13. 26. 3. 11 * Chap. 14. 29. The ‖ Or prudence discretion of a man deferreth his anger and it is his glory to pass over a transgression e This is opposed to the perverse judgment of worldly men who account it â—…olly and stupidity not quickly to resent a provocation and a dishonour and reproach not to revenge it 12 * Ch. 16. 1â—… 15. 2â—… 2. 28. 15. The kings wrath is as †〈◊〉 〈◊〉 the roaring of a lion but his favour is as †〈…〉 dew upon the grass 13 * Chap. 10. 1. 15. 20. 17. 21 25. A foolish son is the calamity of his father * Ch. 21. â—… 〈◊〉 27. 15. and the contentions of a wife are a continual dropping f Are like rain continually dropping upon an house which by degrees marreth the House and Houshold stuff and driveth the inhabitants out of it He compareth her to a continual dropping because of that inseparable Union and necessary cohabitation of Husband and Wife together notwithstanding such contentions 14 House and riches are the inheritance of fathers and * Ch. 18. 22. a prudent wife is from the LORD g Is vouchsafed to a man by a singular providence of God who is the only Searcher and Ruler of hearts exactly discerning who are prudent or pious in which even wise mens judgments are commonly mistaken and inclining the minds and hearts of persons one towards another 15 Slothfulness casteth into a deep sleep h Maketh a man careless and negligent and like one asleep in his business whereby he cometh to want as it follows and an idle soul shall suffer * Chap. 1â—… â—… 20. 13. hunger 16 * Luk. 11. 28. He that keepeth the commandment i The commands of God called by way of eminency the commandment as the Word is oft used Emphatically for the word of God as hath been noted before keepeth his own soul but he that despiseth his ways k Either 1. His own ways by not taking heed to his ways so as to order his Conversation aright Or 2. The ways of God who is understood in the former clause shall die 17 * Mat. 10 42. 25. 40. 2 Cor. 9. 6 7. He that hath pity on the poor lendeth unto the LORD l Who takes what is done to them as done to himself because it is done to them whom God as to this particular hath put in his own stead to be his receivers and whom God hath in a peculiar manner commended to the care and charity of all other men and ‖ Or his deed that which he hath given will he pay him again 18 * Chap. 13. 24. 23. 13. Chasten thy son while there is hope m Before custom in sin and thy indulgence hath made him hard-hearted and incorrigible and let not thy soul spare n Forbear not to give him due and necessary correction ‖ Or to his 〈◊〉 or to cause him to die for his crying o Which oâ—…t stirs up a foolish and pernicious pity in Parents towards them This word with some small difference in the points is used in this sense Isa. 14. 11. Or as it is in the margent to his destruction intimating that this is a cruel pity and a likely way to expose him to that death threatned to stubborn Sons Deut. 21. 18 21. But this clause is and may be rendred otherwise yet or but do not lift up thy soul which signifies a vehement desire Deut. 24. 15. Psal. 25. 1. Ier. 44. 14. let not thy passion or eager desire of chastening him transport thee so far as to cause him to die i. e. use moderation in this work 19 A man of great wrath p Or He who is of great wrath of strong passions Which may be understood either 1. More particularly of a Son of such a temper who is very impatient of correction and breaks forth into violent passions upon that occasion and then the following words contain the Parents duty which is to take care to punish him because if he spare him that time for his passion he must do so again and again the same cause returning upon him and so must wholly forbear to chasten him Or 2. More generally of any man of a fierce and furious temper and carriage and then the next words declare only the event by his great and repeated provocations he will bring
which their Honour and Happiness consists but every fool will be medling g To wit with matters of strife he is always ready to begin strife and obstinate in the continuance of it 4 * Ch. 10. 4. The sluggard will not plow by reason of the ‖ Or Winter cold h Of the Plowing season which is in Autumn and towards Winter He hates and avoids all laborious and difficult work although his own necessity and interest oblige him to it therefore shall he beg in harvest and have nothing i And not obtain an Alms not in that time of Plenty and bounty because mens Hearts are justly hardned against that Man who by his own sloth and wilfulness hath brought himself to want 5 * Ch. 18. 4. Counsel k Either 1. Wisdom or ability to give good Counsel Or 2. Designs or purposes of doing somthing of moment for this word is frequently used in both senses but the last seems fittest here in the heart of man is like deep Water l Either 1. is there in great abundance Or 2. is secret and hard to be discovered but a man of understanding will draw it out m By prudent Questions and Discourses and a diligent Observation of his words and actions 6 Most men will proclaim every one his own ‖ Or bounty goodness n Most men are forward to profess Religion and speak of their own good deeds but a faithful man o One who is indeed what he seemeth and professeth himself to be who can find p There are but few such to be found 7 The just man walketh in his integrity q He proveth himself to be so not onely by his profession of which he spoke in the former Verse but by his sincere and unblameable conversation * Ps. 112. 2. his children are blessed after him r By vertue of that Covenant which God hath made with such men which is not confined to their Persons but entaileth Blessings upon their Posterity 8 * Ch. 16. 10. Vers. 26. A king that â—…itteth in the throne of judgment s That makes it his great care and business to execute Judgment and Justice among his People especially if he do this in his own Person as was usual in ancient Times and sees things with his own Eyes As for the Phrase the sign or gesture is here put for the thing signified by it scattereth away all evil t Effectually punisheth and suppresseth all wickedness with his eyes u With his very looks or by his diligent inspection into affairs 9 * 1 Kin. 8. 46. 2 Chr. 6. 36. Job 14. 4. Ps. 51. 5. Eccles. 7. 20. 1 Ioh. 1. 8. Who can say x No Man living upon Earth can say this truly and sincerely Compare 1 Kings 8. â—…6 Iob 14. 4. 15. 14. Eccles. 7. 21. 1 Ioh. 1. 8. I have made my heart clean I am pure from my sin y I am perfectly free from all guilt and filth of sin in my Heart and Life 10 * Vers. 23. Deut. 25. 13 c. Ch. 11. 1. 16. 11. Mic. 16. 1â—… †Heb. a stone and a stone Divers weights and †Heb. an Ephah and an Ephah divers measures z One greater and truer for publick shew and one lesser and false for private use when they had an opportunity of deceiving both of them are alike abomination to the LORD 11 Even a child is known by his doings a Young Children discover their inclinations or dispositions even by their childish speeches and carriages as not having yet learnt the art of dissembling whether his work b Or rather will be for it is not expressed in the Hebrew and therefore may be either way supplied The sense is The future disposition and conversation of a Man may very probably be conjectured from his childish manners be pure and whether it be right 12 * Exod. 4. 11. Ps. 94. 9. The hearing ear and the seeing eye the LORD hath made even both of them c It is God alone who gives us our Senses and Natural faculties and the use and exercise of them and especially a power of employing them aright to see and observe the works of God and to hear and receive his Word and all wholesom instructions Whence he leaves it to us to gather that God doth exactly see and hear all mens words and actions though never so secret He names the Eye and Ear because these are the two Senses by which instructions are conveyed to the mind but under them he seems to comprehend all other senses and powers of Soul or Body by a Synecdoche 13 * Ch. 6. 9. 12. 14. 19. 15. Love not sleep d i. e Immoderate sleep or sloth or idleness Take sleep because necessity requires it not from any love to it lest thou come to poverty open thine eyes e Awake out of sleep shake off sloth and betake thy self to thy employment with diligence and vigor and thou shalt be satisfied with bread 14 It is naught f The commodity is but of little worth it is naught saith the buyer g To wit to the Seller he discommends it that he may bring down the price of it but when he is gone his way h With the commodity purchased then he boasteth i That by his wit he hath over-reached the Seller and got a great advantage to himself This he notes as a common but reprovable practice 15 There is gold k To wit in the World in divers mens hands by whom it is highly prized and a multitude of rubies but * Ch. 3. 15. 8. 11. the lips of knowledge are a precious jewel l But wise speeches proceeding from an understanding or honest Heart are of far greater worth and use both to him that uttereth them and to those that receive and improve them to their own benefit 16 * Ch. 22. 27. 27. 13. Take his garment m To wit as a Pledge without which he ought not to be trusted because by this action he sheweth himself to be a Fool and he taketh the ready way to beggery Obj. This precept contradicts that Law which forbad the taking of a Garment for a Pledge Exod. 22. 26. Answ. It doth not contradict it for the cases vastly differ for that Law concerned onely the Poor who were forced to borrow for their own necessity and therefore deserve pity whereas this reacheth onely those who are or would be thought rich and sufficient Security for others and who borrow not for their own need but for a meer Stranger for which folly they deserve to be severely punished Besides this may be onely a Prediction though it be delivered in the form of a Precept as many Predictions are and so shews what may be expected by him that is guilty of such folly even that he shall be stripped of
shew of helping yet is not onely unhelpful to a Man for chewing his Meat but also troublesome and painful and as a Foot out of Joynt doth not help but hinder and pain him that attempts to walk upon it 20 As he that taketh away a garment in cold weather y When it is most seasonable and necessary and as vinegar upon nitre z Which dissolves the Nitre and makes it useless and ineffectual so is he a He is no less absurd and impertinent that singeth songs to an heavy heart b Whose grief is not relieved but increased by it as common experience sheweth and divers learned Authors have observed 21 * 〈◊〉 23. 4. 〈◊〉 5. 44. 〈◊〉 12. 20. If thine enemy be hungry give him Bread c By Bread and Water he understands all things necessary for his subsistence to eat and if he be thirsty give him water to drink 22 For d Understand in so doing which words are expressed Rom 12. 20. where this Text is quoted thou shalt heap * 〈◊〉 11. 6. 〈◊〉 10. coals of fire upon his head c Either 1. in a bad sense Thou shalt hereby aggravate his sin and occasion a more speedy and grievous vengeance from God which like fire from Heaven shall fall upon his Head and consume him Not that he persuades him to do a kindness with an evil intent with an expectation or desire or design of bringing God's wrath upon him but onely he foretels what would happen and dissuades him from taking vengeance and provokes him to kindness instead of it because vengeance is God's peculiar work which he will certainly inflict upon such Persons which argument is used to that very purpose by St. Paul Rom. 12. 19. Or 2. in a good sense Thou shalt melt him into repentance and inflame him with love and kindness to thee for so unexpected and undeserved a favour he shall be as neartily grieved and tormented with the Thoughts of his vile and wicked carriage to thee as a Man would â—…e that had burning Coals of Fire heaped upon his Head But if these Coals of Fire do not melt him but still he hardens his Heart against thee they will consume him Thus either by the one or by the other way thou shall be secured and deliverd from him The Metaphor may seem to be taken from Founders who melt the hardest Metals by heaping Coals of Fire upon them And the Head may be here mentioned rather than any other part because in Scripture Phrase both Blessings and Curses are said to fall upon mens Heads i. e. upon them heads being frequently put for Persons and the LORD shall reward thee f Thy charity to him shall be fully recompensed to thee if not by him yet by God which is far better 23 * 〈◊〉 37. 22. ‖ 〈◊〉 〈◊〉 northâ—… bringeth 〈◊〉 so 〈◊〉 backâ—… tongue 〈◊〉 counâ—… The North-wind driveth away rain so doth an angry countenance g In the hearer who by his countenance sheweth his dislike of such Persons and practices a backbiting tongue h Heb. a secret Tongue which privily slandereth his Neighbour as it is expressed Psal. 101. 5. and as the manner of Back-biters is But this Verse is otherwise rendred in the Margent and by diverse others The North Wind bringeth forth as this Verb properly and most frequently signifies and as it is rendred by all the Ancient Interpreters and by many others Rain which it doth in Iudea because the Sea lies Norward as well as Westward from it as also in Africa as Aristotle observes though it drive away Rain in Countries of another situation so doth a backbiting Tongue cause an angry Countenance it causeth much anger and mischief both to the Person slandered and to the slanderer and to other Persons who may be concerned with or for either of them as is manifest from common experience 24 * 〈◊〉 19. 13. 〈◊〉 8. 19. It is better to dwell in a corner of the house top than with a brawling woman and in a wide house 25 As cold waters to a thirsty soul so is good news from a far countrey i Because it comes thither more rarely and difficultly after it hath been long expected and earnestly desired all which circumstances make it more acceptable 26 A righteous man falling down k Either 1. into sin So the sense is When a just Man is either allured or terrified into any sinful practice before wicked men or into any base and servile compliance with their Lusts he who by his excellent counsels was like a Fountain or well of life as his Mouth is called Prov. 10. 11. sending forth refreshing streams for the benefit of many is now corrupted and rendered unserviceable Or rather 2. into misery of which kind of falling this word is constantly used and never to my remembrance of falling into sin And so the sense is this When righteous men are oppressed and devoured by the wicked the state of that Commonwealth is as deplorable as if the publick Fountains from whence all the People fetch their Water were corrupted and it is a sign that the Fountains of Justice are poisoned before the wicked is as a troubled fountain and a corrupt spring 27 * It is not good l To wit for the health of the Body to eat much honey so for men m Which words are easily understood both out of the foregoing clause where the Honey is supposed to be eaten by men and out of the following words which are evidently meant of them Vers. 16. to search their own glory n Industriously to seek for honour and applause from men is not glory o Is not onely sinful but shameful also and a sign of a vain and mean spirit The Negative Particle not is here understood out of the former part of the Verse as it is Psal. 1. 5. 9. 18. 28 * Ch. 16. 32. He that hath no rule over his own spirit p Over his passions and especially his anger which is signified by this word Prov. 16. 2. Eccles. 10. 4. is like a city that is broken down and without walls q Exposeth himself to manifold dangers and mischiefs CHAP. XXVI 1 AS snow in summer and as rain in harvest a Unbecoming and unseasonable so honour is not seemly for a fool b Because he neither deserves it nor knows how to use it but his folly is both increased and publickly manifested by it 2 As the bird by wandring c From place to place by its perpetual restlesness it secures it self from the Fowler that he cannot shoot at it nor spread his Net over it as the swallow by flying so the curse causless shall not come d. f To wit upon the innocent Person but he shall escape from it like a Bird c. 3 * Ps. 32. 9. Ch. 10. 13 A whip for the horse a bridle e Which was
keepeth the fig tree n Which he mentions because they abounded in Canaan and were more valued and regarded than other Trees shall eat the fruit thereof so he that waiteth on his master o That serves him faithfully prudently and diligently shall be honoured p Shall receive that respect and recompence which he deserves 19 As in water face answereth to face so the heart of man to man q The sense is either 1. As the image of a mans Face in the water answers to his natural Face who looks into it or as in water one mans face is like anothers the difference of mens faces being not there visible so one man resembles another either in the temper of his Mind or Body in which many men are alike one to another or in the corruption of his Nature in which all are alike Or 2. As a man may see his own face if he look into the water which is Natures Looking-Glass or into any other Looking-Glass so a man may discern his own Heart if he look into those Glasses whereby it discovers itself if he examine his Thoughts and Inclinations together with the general course of his Actions Or 3 As the Face of a man standing by the waters is visible not only to himself but to others by the shadow or image of it in the waters so the Heart of a man is in some measure discernable not only to himself but to others also who observe his disposition and carriage 20 * Ch. 30. 16. Hab. 2. 5. Hell and destruction are †Heb. not never full r The Grave devours all the Bodies which are put into it and is always ready to receive and devour more and more without end so * Eccl. 1. 8. 6. 7. the eyes s i. e. The desires which work and discover themselves by the eyes 1 Ioh. 2. 16. and other senses for otherwise the Eyes in themselves are neither capable of satisfaction nor of dissatisfaction of man are never satisfied 21 * Ch. 17. 3. As the fining-pot for silver t Is appointed and used for the trial of Silver and the detection and separation of the dross from it and the furnace for gold so is a man to his praise u Or according to his Praise The sense is so a man is known by his Praises either 1. By the quality of those who praise and applaud him and as they are good or bad so is he thought to be Or 2. By his carriage under praises as he carries himself either humbly and modestly with thankfulness to God and a due sense of his own infirmities which is the case and temper of a good man or ambitiously and vain-gloriously taking to himself the honour which he should give to God as ungodly men generally do in that case 22 Though thou shouldst bray a fool x Not a natural but a moral and wilful fool who by long continuance in sin is hardened and stupified and so incorrigible under all the means of amendment in a mortar among wheat with a pestil yet will not his foolishness depart from him 23 Be thou diligent to know the state of thy flocks y That thou maist preserve and improve what thou hast and take care that thine expences may not exceed thine incomes Flocks and Herds are here put for all Riches and possessions because anciently they were the chief part of a mans Riches and †Heb. set thy heart look well z Heb. set thine heart Trust not wholly to thy servants as many do that they may give up themselves wholly to ease and pleasure but make use of thine own Eyes and reason for the conduct of thine affairs lest thou come to ruine as many have done by this very means to thy herds 24 For †Heb. strength riches a Or Treasure The sence is what thou dost now possess or hast laid up will not last always but will soon be spent if thou dost not take care to preserve and improve it are not for ever and doth the crown b By which he understands a condition of the greatest honour and plenty If a man had the Wealth of a Kingdom without provident care and due diligence it would quickly be brought to nothing Hence the greatest Kings have minded Husbandry as Solomon Vzziah and others endure †Heb. to generation and generation to every generation 25 The hay appeareth and the tender grass sheweth it self c In their proper seasons These things may be here mentioned either 1. As the matter of his diligence Take care that thy Hay and Grass may be well managed and seasonably gathered for the use of thy Cattle Or rather 2. As another Argument and encouragement to diligence because God invites thee to it by the plentiful provisions wherewith he hath enriched the Earth for thy sake Thou needest not compass Sea and Land for them for God puts them into thy hand if thou wiltst but receive them and herbs of the mountains d Even the most barren parts afford thee their help are gathered e Or are to be gathered as such passive Verbs are oft used they are ripe and ready for the gathering So this clause suits best with the former 26 The lambs are for thy cloathing f By their wool and skins either used to cloath thy self with or sold to purchase all manner of cloathing for thy self and Family and the goats are the price of the field g By the sale whereof thou maist either pay the rent of the field which thou hirest or purchase Fields or Lands for thy self Either Goats are put for all cattle or he mentions Goats because these might better be spared and sold than sheep which brought a more certain and constant profit to the owner 27 And thou shalt have goats milk enough for thy food h Or if thou chusest rather to keep than to sell thy Goats the milk of them will serve thee for Food to thy self and to thy Family In ancient times men used a plain and simple diet and neither knew nor used that curiosity and luxury in it which after ages invented for the food of thy houshold and for †Heb. 〈◊〉 maintenance for thy maidens i Who are named because this nourishment was more proper for the weaker sex whereas men required a stronger diet CHAP. XXVIII 1 THe * Lev. 26. 17 36. wicked flee when no man pursueth a Because the Conscience of their own guilt puts them into a continual expectation and dread of Gods judgments but the righteous are bold b Are couragious and resolute having the witness of a good Conscience and the assurance of Divine Favour and Protection and the supports and consolations of the Holy Ghost as a lion 2 For the transgression of a land many c Either 1. Together contending for Supremacy Or rather 2. Successively as appears from the following
over them before they are aware of it and they enjoy their present comforts without perplexing themselves about former or future events of his life because God answereth him s Answereth either 1. his labours with success as Money is said to answer all things Eccles. 10. 19. because it is equivalent to all and able to purchase all things Or 2. his desires in the joy of his heart t In giving him that solid joy and comfort of his labours which his Heart expected and desired CHAP. VI. 1 THere is an evil which I have seen under the sun and it is common among men 2 A man to whom God hath given riches and wealth a All sorts of Riches as Gold and Silver Cattle and Lands c. and honour * Job 21. 10. Ps. 17. 14. 73. 7. so that he wanteth nothing for his soul of all that he desireth b Which he doth or can reasonably desire yet God giveth him not power to eat c Either because they are suddenly taken away from him by the Hand and Curse of God and given to others or because God gives him up to a base and covetous mind which is both a sâ—…n and a plague thereof d i. e. Any considerable part of it whereas the Stranger eateth not thereof but it i. e. all of it devoureth it all in an instant but a stranger eateth it this is vanity and it is an evil disease 3 If a man beget an hundred Children e i. e. Very many Children to whom he intends to leave his Estate and live many years f Which is the chief thing that he desires and which giveth him opportunity of increasing his Estate vastly so that the days g He saith days because the Years of mens life are but few of his years be many and his soul be not filled with good h Hath not a contented mind and comfortable enjoyment of his Estate whilst he lives and * Isa. 14. 19 20. Jer. 22. 19. also that he have no burial i And if after his Death he hath either none or a mean and dishonourable Burial because his â—…ordid and covetous carriage made him hateful and contemptible to all Persons his Children and Heirs not excepted and he was by all sorts of men thought unworthy of any testimonies of Honour either in his Life or after his Death Thus he describes a Man who lives miserably and dies ignominiously I say that an * Job 3. 16. Ps. 58. 8. untimely birth k Which as it never enjoyed the comforts so it never felt the calamities of this life which are far more considerable than its comforts at least to a Man that denied himself the comforts and plunged himself into the toils and vexations of this life is better than he 4 For l Or rather Although as this Particle is frequently rendred For â—…is Verse seems to contain not so much a reason of what he lasâ—… that an untimely Birth is better than he as an answer to an excepâ—… which might be made against it Although all that is here said be true of the Abortive yet it is better than he he m Either 1. the covetous Man Or rather 2. the Abortive of whom alone and not of the former that passage is true He hath not seen the Sun v. 5 cometh in n Into the World this word being oft put for a Man's being Born as Iob 1. 21. Eccles. 5. 15. with vanity o Or in vain to no purpose without any comfort or benefit by it which also is in a great measure the case of the covetous wretch and departeth in darkness p Dieth obscurely without any Observation or regard of men and his name shall be covered with darkness q Shall be speedily and utterly forgotten whereas the Name of such wicked men shall rot and be remembred to their shame 5 Moreover he hath not seen the sun r He never beheld the light and therefore it is not grievous to him to want it whereas the covetous Man saw that light was very pleasant and therefore the loss of it was irksom to him nor known any thing s Hath had no knowledge sense or experience of any thing whether good or evil this hath more rest t Because he is perfectly free from all those incumbrances and vexations to which the covetous Man is long exposed than the other 6 Yea though he live a thousand years twice told u Wherein he seems to have a priviledge above an untimely Birth yet hath he seen no good x He hath enjoyed little or no comfort in it and therefore long life is rather a curse and mischief than a blessing or advantage to him do not all y Whether Born out of and before their time or in due time whether their lives be long or short go to one place z To the Grave And so after a little time all are alike as to this life of which he here speaks and as to the other life his condition is infinitely worse than that of an untimely birth 7 * Pro. 16. 26. All the labour of man is for his mouth a For Meat to put into his Mouth that he may get food and a Bread is oft put for all food so food is put for all necessary Provisions for this life as Prov. 30. 8. and elsewhere whereof this is the chief for which a Man will sell his House and Lands yea the very Garments upon his back and yet the †Heb. Soul appetite is not filled b Although all that a Man can get by his labours is but necessary fâ—…od which the meanest sort of men commonly enjoy as is observed in the next Verse yet such is the vanity of this World and the folly of Mankind that men are insatiable in their desires and restless in their endeavours after more and more and never say they have enough 8 For what hath the wise more than the fool c To wit in these matters Both are equally subject to the same calamities and partakers of the same comforts of this Life what hath the poor that knoweth to walk before the living d To wit before the poor that doth not know this Which words are easily understood by comparing this clause with the former And such defects are usual both in Scripture and other Authors as hath been formerly noted by a Figure which the Learned call Anantapodoton And by this Phrase that knoweth c. he means such a poor Man who is ingenious and industrious who is fit for service and business and knows how to carry himself towards rich men so as to deserve and gain their favour and to procure a livelihood 9 Better is the sight of the eyes e i. e. The comfortable enjoyment of what a man hath for seeing is oft put for enjoying as Psal. 34. 12. Eccles. 2. 1. 3. 13. c.
inspired by God the Excellency and Usefulness of the Matter the sacred and sublime Majesty of the stile and the singular efficacy of it upon the Hearts of sober and serious Persons who read it with due preparation and those other Characters which are commonly known and therefore it is needless here to enumerate 2. The form of this Book is dramatical wherein several parts or parcels of it are uttered by or in the Name of several persons which are chiefly Four the Bridegroom and the Bride and the Friends or Companions of the one and of the other Nor is it declared what or when each of them speak but that is secretly couched and is left to the observation of the prudent Reader as is usual in Writings of this Nature 3. The design of the Book in general is to describe the passionate Loves and happy Marriage of two persons and their mutual Satisfaction therein and the blessed Fruits and Effects thereof But then it is not to be understood carnally concerning Solomon and Pharaoh's Daughter as some have fancied although the occasion of this Love and Marriage may be taken from that or rather he makes an allusion to that but spiritually concerning God or Christ and his Church and People This is sufficiently evident from the descriptions of this Bridegroom and Bride which are such as could not with any decency be used or meant concerning Solomon and Pharaoh's Daughter as when he is brought in like a Country Shepherd Ch. 1. 7. and is called his Brides Brother Ch. 5. 2. and when he gives such high and excessive Commendations to himself as we shall see and when she is made the keeper of Vineyards and of Sheep Ch. 1. 6 8. and is said to be smitten and abused by the Watchmen Ch. 5. 7. and to be terrible as an Army Ch. 6. 4. and to be like Pharaoh's Horses and to have an Head like Carmel a Nose like a Tower Eyes like Fishpools Teeth like a flock of Sheep c. Ch. 7. 4 5. And there are many such like Expressions and Descriptions which being applied to them are absurd and monstrous Hence it follows that this Book is to be understood mystically or Allegorically concerning that spiritual Love and Marriage which is between God or Christ and his Church or every believing Soul And this will be more than probable to any man who shall consider the following particulars 1. That the Scriptures both of the Old and New Testament are full of mystical and Allegorical passages which being known and confessed it is needless to prove 2. That the Doctrine of Christ or the Messias and of his being the Head and Husband and Saviour of Gods Church or People was well known at least to the Prophets and the wise and pious Israelites in the time of the Old Testament whereof we have many manifest and unquestionable evidences not only in the New Testament but in the Writings of Moses in the Books of Psalms and Proverbs and in the Prophets as hath been noted in part and will God assisting be further observed in the proper places 3. That God compares himself to a Bridegroom and his Church to a Bride Isa. 62. 5. and calls and owns himself the Husband of his People Isa. 54. 5. Hos. 2. 16 19 20. In which places by comparing these with many other Texts of Scripture by God or the Lord is meant Christ the second Person in the Godhead who then was to come down and since did come from Heaven to Earth for the consummation of that eternal project of Marriage between God and his People Which also is fully confirmed by the writings of the New Testament which were designed for the Explication of the Old in which Christ is expresly declared to be the Bridegroom or Husband of his Church as Mat. 9. 15. 22. 2. John 3. 29. 2 Cor. 11. 2. Eph. 5. 23. Rev. 19. 7. 21. 2. 22. 17. 4. That the 45th Psalm which is a kind of abridgment of this Book although it had its rise from or alludes to the Marriage between Solomon and Pharaoh's Daughter was written concerning the Messias as all Interpreters both Christian and Iewish agree and concerning the mystical Marriage between Christ and his Church of which see my notes upon that Psalm From these considerations and many others which might be suggested and which will offer themselves to our thoughts from several passages of it it is sufficiently manifest that the main scope and business of this book is to describe the mutual Love Union and Communion which is between Christ and his Church in the various conditions to which it is liable in this World as in the state of Weakness and Desertion and Persecution from foolish Shepherds and the like Chap. 1. 6 7. and 3. 1 2 3 4. and 5. 2 7 c. Moreover it is to be considered that Solomon doth here vary his Speech sometimes speaking of the Church in general as one Person or Body and sometimes of the particular Members of it or of several Believers both of such as really and sincerely are so or such as profess to be so and of their various dispositions and conditions And hence comes the difference of Persons here mentioned the Mother or Spouse and the Children or Daughters of Jerusalem Sixty Queens and Eighty Concubines some that are Strangers to the Bridegroom and some that are well acquainted with him c. These things being premised will give great light to the several passages of this Book CHAP. I. 1 THe song of songs a The most excellent of all Songs whether composed by profane or sacred Authors by Solomon or by any other So this Hebrew Phrase is understood in other cases as the holy of holies signifies the most holy and the highest King is called King of Kings there are multitudes of such instances as hath been oft observed And so this might well be called whether you consider the Author of it who was a great Prince and the wisest of all mortal Men the two Adams only excepted or the Subject of it which is not Solomon but a greater than Solomon even Christ and his Marriage with the Church as hath been noted or the Matter of it which is most lofty and mysterious containing in it the greatest and noblest of all the mysteries contained either in the Old or the New Testament most pious and pathetical breathing forth the hottest flames of Love between Christ and his People most sweet and comfortable and useful to all that read it with serious and christian Eves Nor is it the worse because prophane and wanton Wits abuse it and endeavour to fasten their absurd and filthy senses upon some passages in it The truth is this Book requires a sober and pious not a lascivious and foolish Reader for which reason some of the ancient Hebrews advised young men to forbear the reading of it till they were Thirty years old which is Solomons b Which was composed by
not expressed in the Hebrew Text and therefore may be either way supplied The sence is Damascus shall still continue to be the Capital and Chief City of the Kingdom of Syria and therefore Ierusalem shall not be taken nor become a part of Rezin's Dominion but he shall be kept within his own Bounds and be King of Damascus onely and not as he hopes of Ierusalem Damascus and the head of Damascus is Rezin and within threescore and five years q To be computed either 1. from the Prophecy of Amos who prophesied in the days of Uzziah two years before the earthquake Amos 1. 1. which the Iews affirm to have hapned about the time of his Usurpation of the Priests Office and being smitten with Leprosie 2 Chron. 26. 16 c. which though it be not proved yet may be admitted because it cannot be disproved And it is more than probable that that Action and Accident was divers years before his death during which time Iotham acted as his Viceroy 2 Chron. 26. 21. And the Prophecy of Amos being express and full concerning the Destruction of the People and Commonwealth of Israel being also fresh in the memory of many now living the Prophet Isaiah might well have respect to it So the sence is as if he had said There shall be but 65 years between the Delivery and the Execution of that Prophecy And so the number of years may be thus made up Fix the beginning of them Ten years before Uzziah's death add the 16 years of Iotham's Reign and then the 16 years of Ahaz his Reign and then Six of Hezekiah's Reign in which Israel was carried Captive 2 Kings 18. 10. these make up 48 years And for the 17 years which yet remain of the 65 they may be taken out of the rest of Hezekiah's Reign For although the Transportation of that People began in the Sixth year of Hezekiah yet it might be continued or repeated divers years after and compleated 17 years after Ier. 52. 28 29 30. Or rather 2. these years may be computed from the time of this Prophecy of Isaiah And whereas it may be objected against this Opinion That the Judgment here threatned was executed in the Sixth year of Hezekiah as was before noted and therefore within 18 or 19 years of this Prophecy which was delivered in the third or fourth year of Ahaz Two things may be answered 1. That the Israelites were not transported in the Sixth year of Hezekiah For although Samaria be said to be taken in the Sixth year of Hezekiah 2 Kings 18. 10. and the Transportation of the Israelites be mentioned immediately after it v. 11 yet it doth not thence follow that it was done immediately and at that one time because this is not unusual in Scripture in Historical Relations to mention those things together which were done at a considerable distance of time one from another as it is recorded Act. 7. 15 16. Iacob died hâ—… and our fathers and were carried over into Sychem and laid in the Sepulchre of Abraham c. although it was above 200 years ere all which is said in those few words was done And other Instances of like nature might easily be produced 2. That this Work of Transportation was not done at once but successively and by degrees Thus it certainly was in the Transportation of Iudab which was begun in Nebuchadnezzar's Seventh year continued in his Eighteenth year and perfected in his Three and twentieth year Ier. 52. 28 29 30. And thus it might be and probably was in this Transportation It might be begun presently after the taking of Samaria and afterwards continued until at last the whole Body of the People was removed And as soon as that was done and not before the King of Assyria brought into their place those new Colonies mentioned 2 Kings 17. 24. Which that it was not done at the time of the taking of Samaria but many years after it seems to me evident because those Colonies were not brought thither by Shalmanezer who took Samariâ—… 2 Kings 18. 10. no nor by Sennacherib his next Successour but by Esarhaddon as is affirmed Ezra 4. 2. who was the Son and Successour of Senacherib 2 Kings 19. 37. and reigned above Fifty years for he seems to have begun his Reign about the Fourteenth year of Hezekiah's Reign by comparing 2 Kings 18. 13. 19. 35 36 37. and so he reigned with Hezekiah about Fifteen years and with Manâ—…sseh above Forty years as the Learned Sir Iohn Marsham affirms in his Chronicus Canon c. pag. 496. And this Work of Transporting the Remainders of the Israelites and bringing the new Colonies might not be done till towards the end of his Reign Which delay might be occasioned by his Wars or other great Affairs And lest this should seem to be onely my own private Conjecture if the Reader consult Sir Iohn Marsham's fourth and last Chronological Table inserted after pag. 589. of his Work he will find that Learned Chronologer to be of the same mind and to make above Fifty years distance between the taking of Samaria and the Translation of the new Colonies into those Parts And thus these Sixty five years might well be accomplished in his time And so this Place agrees with other Scriptures and the Difficulties objected against other Interpretations seem to be avoided shall Ephraim be broken †Heb. from a people that it be not a people 9 And the head of Ephraim is r Or either shall be and the sence is the same as in the foregoing Verse Samaria shall continue to be the Chief City of the Kingdom of Israel and Pekah shall not conquer Ierusalem as he hoped and designed to do Samaria and the head of Samaria is Remaliahs son * See 2 Chr. â—… 20. ‖ Or Do ye 〈◊〉 believe 〈◊〉 is because â—…e are not staâ—… or shall 〈◊〉 be established If ye will not believe surely ye shall not be established s If you do not believe this and the other Promises of God but in distrust of God shall seek to the Assyrians for Succour to which I perceive you are inclined in stead of that Deliverance and Settlement which you expect you shall be distressed and consumed thereby the Accomplishment of which Threatning is recorded 2 Chron. 28. 20. And by this Threatning he implies That if they did rely upon God's Word and Help they should be established Onely he delivereth it in the form of a Threatning rather than of Promise partly because he foresaw that they would chuse the worse part and bring the Judgment threatned upon themselves and partly because this was most necessary for them to affright them out of their present Security and Infidelity 10 †â—…eb And the LORD added 〈◊〉 speak Moreover the LORD spake again unto Ahaz saying 11 Ask thee a sign of the LORD t I perceive thou dost not believe God's Word and Message now delivered by me yet God is so
in all thy ways and therefore a Lover of Uprightness and of all upright Men dost weigh i. e. examine the path of the just the Course of his Actions and which is implied dost approve of them and therefore direct them to an happy issue But the Words are otherwise rendred by some late Learned Interpreters to this purpose Thou dost level or make plain as this very Word signifies Psal 78. 50. the path of the just exactly Heb. with evenness or evenly so as to make it very even Thus the first Clause declares that it was even or plain and this sheweth whence or by whom it is made such even by God 8 Yea * Chap. 6â—… â—… in the way of thy judgments O LORD have we waited for thee r And as we thy People have loved and served thee when thou hast made our way plain and easie for us so we have not forsaken thee but waited upon thee when thou hast made it rugged and troublesom by thy Judgments He speaks of the same Just men v. 7 8 9. though it be with a change of the Numbers and Persons which is usual in Prophetical Writings the just v. 7. we v. 8. I v. 9. the desire of our soul is to thy Name and to the remembrance of thee s Heb. to thy name and thy memory which by a known Figure called Hendiaduo may be put for the remembrance of thy Name And the Name of God is here as it is in many other places put for God himself as he hath made himself known by his Word and Works And so the sence of this Clause is Our Affections are not alienated from thee by thy Judgments but we still continue to desire thy Presence and Favour and we support and comfort our selves with the remembrance of what thou art and what thou hast done and what thou hast promised to be and do to thy People 9 * Câ—…nt 3. 1. With my soul t Sincerely and most affectionately as Psal. 63. 1. and elsewhere have I u The Prophet speaks this in the name of all God's People by comparing this with the foregoing Verse desired thee in the night x Either 1. figuratively in the time of Affliction which is oft called night or darkness or rather 2. properly as appears from the next Clause wherein early or in the morning is opposed to it When others are sleeping my Thoughts and Desires are working towards God yea with my spirit within me will I seek thee y By fervent Prayer for thy Loving-kindness early z Betimes in the morning as the Word signifies for when thy judgments are in the earth the inhabitants of the world will learn righteousness a And good reason it is that we should thus desire and seek thee in the way of thy Judgments because this is the very design of thy Judgments that men should thereby be awakened to learn and return to their Duty and this is a common effect of them that those who have been careless in Prosperity are made wiser and better by Afflictions The inhabitants of the world seem to be here taken not in opposition to God's People as if not they onely but even the wicked World would do thus but in a general Notion so as to include yea principally to design God's People as may be gathered both from the former part of this and the foregoing Verse in which he describes their pious Carriage under Affliction as also from the two following Verses in which he speaks of the wicked whom he seems to oppose to these inhabitants of the world because these learn Righteousness whilst those wicked men remain incorrigible both under Mercies and Judgments v. 10 11. 10 * Eccl. 8. 11. Let favour be shewed to the wicked yet will he not learn righteousness b This is the Carriage of thy People but the Course of Wicked men is directly contrary in all conditions For if thou dost spare them when thou punishest thine own People they will not accept of that gracious Invitation to Repentance nor walk worthy of so great a Mercy in the land of uprightness c Even in God's Church and among his People where Righteousness is professed and taught and by many practised and where Unrighteousness is discountenanced and punished all which things are Aggravations of his Sin will he deal unjustly and will not behold the majesty of the LORD d Although God gives such plain and clear Discoveries of his Majesty and Glory not onely in his Word but also in his Works and especially in this glorious Work of his Patience and Mercy to Wicked men yet they wilfully shut their Eyes at it and will not acknowledge it 11 LORD when thy hand is lifted up they * Job 34. 27. Psal. 28. 5. Chap. 5. 12. will not see e And they are guilty of the same obstinate Blindness when thou dost smite and punish them which is commonly signified by lifting up the hand as Ezek. 44. 12. Micah 5. 9. Compare also 2 Sam. 20. 21. 1 Kings 11. 26. Or as others render it When thine hand is high or exalied i. e. When thy Works are most evident and most glorious when thou appearest most gloriously for the defence of thy People and for the punishment of thine and their Enemies they will not see but they shall see f The same Word is repeated in another sence They shall feel and know that by sad and costly Experience which they would not learn by other and easier ways Seeing is oft put for feeling in which sence Men are said to see affliction Lam. 3. 1. and to see death Psal. 89. 48. and the like and be ashamed for their envy ‖ Or towards thy people at the people g Or at or towards thy people the Pronoun thy being repeated out of the following Clause as it is in many other places of Scripture as hath been before noted Their Envy and Hatred against God's People blinded their Minds that they neither could nor would see that God was on their side though the Tokens of it were most manifest and undeniable Which was the Case of Pharach and the Egyptians who were not sensible that the Lord fought for Israel against the Egyptians as they said Exod. 14. 25. till it was too late yea the fire of thine enemies h Not efficiently but objectively Such Fire or Wrath as thou usest to pour forth upon thine implacable Enemies As my wrong Gen. 16. 5. is not the Wrong done by me but to me and my violence Ier. 51. 35. is the violence done to me as we translate it not by me shall devour them 12 LORD thou wilt ordain peace for us i As thou wilt destroy thine and our Enemies so thou wilt bless us thy People with Peace and Prosperity for thou also hast wrought all our works k Either 1. all the Good Works done by us which are the Effects of thy
worship of which they take so much Pleasure shall not profit and they are their own witnesses d They that make them are Witnesses against themselves and against their Idols because they very well know That they are not God's but the work of their own Hands in which there is nothing but mean matter and man's Art * Psal. 115. 4. c. they see not nor know e Or that they to wit their Idols do not see nor know have neither Sense nor Understanding that they may be ashamed f Therefore they have just Cause to be ashamed of their Folly and Stupidity in Worshipping such senseless Things 10. Who hath formed a god or molten a. graven image that is * Hab. 2 18. profitable for nothing g What Man in his Wits can esteem That a god which his own Hands have formed or melt a Graven Image understand out of the former Clause to be his God which is profitable for nothing He speaks of melting a graven image because the Image was first molten and cast in a Mould and then polished and graven with a Tool as was observed before Or thus Who art thou O Man that formest a god or meltest a graven image to Worship it which is profitable for nothing Come hither and let me reason the Case with thee Which he doth in the following Verses So this Verse is a kind of Summons to Idolaters to come and plead their own Cause 11. Behold all his fellows h Either 1. the Work-men as it follows who in this Work are Companions or Partners with him by whose cost and command the Work is done Or 2. those who any way assist or encourage him in this Work and joyn with him in worshipping the Image which he maketh shall be * Psal. 97. 7. Chap. 1. 29. 42. 17 45. 16. ashamed and the work-men they are of men i They are of Mankind and therefore cannot possibly make a god Or They are of the meanest sort of Men for so the Hebrew Word Adam sometimes signifies let them all be gathered together let them stand up yet they shall fear and they shall be ashamed together k Though all combine together and stand up with all their Might to maintain the Cause of their false gods they shall be filled with Fear and Confusion when God shall plead his Cause against them 12. * Chap. 40. 19. 41. 6. Jer. 10. 3. The smith ‖ Or with an axe with the tongs both worketh in the coals and fashioneth it with hammers l First he makes the Mettal soft and pliable by putting it among burning Coals and then he taketh it out and beateth it into what form he pleaseth It must be here noted That some of these Images were made of Brass and Iron as others were of Gold and Silver Dan. 5. 4. and worketh it with the strength of his arms yea he is hungry and his strength faileth he drinketh no water and is faint m This is mentioned Either 1. as an Argument of the vanity of Idols which cannot relieve their poor Workmen when they are ready to faint away through Hunger and Thirst and Weariness Or 2. as an Evidence of their great Zeal and industry in carrying on this Work so that they forget or neglect to eat and drink when their necessities require it This I prefer 1. Because it suits best with the next foregoing Clause He worketh with the strength of his arms i. e. fervently and putting forth all his might in the Work 2. Because the Prophet in this and the next following Verses is onely describing the mechanical part or the matter of Images and the art and labour of the Work-men in making them and afterwards proceeds to the Theological consideration of the Thing and the confutation of these Practices as we shall see 13. The carpenter n He here speaks Either 1. of the same Image which is supposed to be made of Wood and then covered with some Mettal Or 2. of another sort of Images made of Wood as the former might be made of Iron It is not material which way you understand it stretcheth out his rule he marketh it with a line o He measureth and marketh that portion of Wood by his Rule and Line of which the Idol is to be made he fitteth it with planes and he marketh it out with the compass and maketh it after the figure of a man according to the beauty of a man p In the same comely Shape and Proportions which are in a Living Man whom he designs to represent as exactly as is possible that it may remain q Or sit or dwell Which implies Either 1. that it cannot stir out of its place Or 2. that when the Image is made it is set up and fixed in its appointed place in the house r Either in the Temple appointed for it Or in the dwelling House of him that made it that he and his Family might more frequently give Worship to it and might receive Protection from it as Idolaters vainly imagined 14. He heweth him down cedars and taketh the cypress and the oak s Which afford the best and most durable Timber which he ‖ Or taketh courage strengtheneth for himself among the trees of the forest t The Sence of the Words thus rendred is That he planteth and with care and diligence improveth those Trees among and above all the Trees of the Forest that he or his Posterity may thence have Materials for their Images and those things which belong to them And this Sence seems to be favoured by the following Clause wherein it is said He planteth an Ash for this very reason Or the Sence may be this Which he suffers to grow to greater strength and largeness than other Trees of the Forest that they may be better and fitter for his use Heb. And he strengthneth himself c. And he useth all his strength among the Trees of the Forest in planting such as are proper for this end in walking hither and thither to survey which is the best of them in hewing them down and in other things relating to them he planteth an ash and the rain doth nourish it 15. Then shall it be for a man to burn for he will take thereof and warm himself yea he kindleth it and baketh bread yea he maketh a god and worshippeth it he maketh it a graven image and falleth down thereto u Having related the practices of Idolaters he now discovers the vanity and folly of them that he maketh his fire and his god of the same Materials distinguished onely by the Art of Man 16. He burneth part thereof in the fire with part thereof he eateth flesh x He dresseth Flesh for his eating he rosteth rost and is satisfied yea he warmeth himself and saith Aha I am warm I have seen the fire y I have felt the warmth of it Seeing is
in rescuing a righteous and oppressed Nation from cruel Tyrants and Oppressors I the LORD have created it u This great Work of Salvation and Righteousness whereof though Cyrus is the Instrument I am the chief Author 9. Wo unto him that striveth with his maker x This wo is denounced Either 1. against those Iews who hearing this and many other Prophecies and Promises of their deliverance out of Captivity and yet continuing in Captivity were ever prone to distrust God and to murmure at him for punishing them so grievously and for not making more speed to deliver them Or 2. against the Babylonians the great opposers of Cyrus and of the deliverance of God's People whom they were resolved to keep in Bondage in spight of God and Men. And therefore as God here makes many glorious Promises to Cyrus in order to this Work so he pronounceth a Curse upon them who should indeavour to hinder it and admonisheth the Babylonians That they did not onely fight against Cyrus a Man like themselves but against God the Maker and Governor of the World For what Nebuchadnezzar spoke with respect to those three Jews Dan. 3. 15. the Babylonians spoke in their Hearts in reference to the People of the Iews Who is that God that shall deliver you out of my hands let the potsherd strive with the potsherds of the earth y Contend if you please with your fellow Creatures but not with your Creator * Chap. 29. 16. Jer. 18. 6. Rom. 9. 20. shall the clay say to him that fashioneth it What makest thou or thy work z He turneth his Speech to the Potter of whom he spake in the Third Person in the foregoing Clause such sudden Changes of Persons being usual in Prophetical Writings He hath no Hands a The Potter that made me had no hands i. e. no ability or skill to make good Work 10. Wo unto him that saith unto his Father What begettest thou or unto the woman What hast thou brought forth b As it were an absurd and impudent Thing for a Child to quarrel with his Parents either simply for Begetting him or for Begetting him of this or that Sex contrary to his desire no better is it for any Persons to quarrel with God the Maker and Father of all things as God is called 1 Cor. 8. 6. for disposing of them and their Affairs by his Providence as he sees fit and otherwise than they desire or expect as the Iews quarrelled with God for bringing them into Captivity and the Babylonians for Translating the Empire from them to the Persians 11. Thus saith the LORD the holy One of Israel and his maker c Israels Maker who not onely Created him as I did all others but made him a new Creature and a peculiar People to my self †Heb. do they ask me of things to come concerning my Sons and concerning the work of my hands will ye command me Ask me of things to come concerning my sons and concerning the work of my hands command ye me d The Words thus rendred contain a concession or permission and the Sence may be this Although the Potter doth not give an account to the Clay nor Parents to their Children yet I will so far condescend to you as to be at your Command in this matter to give you an account of these great Actions of mine for which you quarrel with me As for the Expression Command ye me though it seem to be harsh yet there are instances in Scripture of such wonderful Condescentions as when it is said that The Lord will make his People in Heaven to sit down to meat and will come forth and serve them Luk. 12. 37. But the Words seem to be better rendred interrogatively as they are in the Margent and by some other Interpreters Do you or will you ask me of things to come concerning my Sons and concerning the work of mine hands will ye command me Will you not allow me that Liberty which your selves take of disposing of my own Children and Works as I see fit Must I give you an account of these matters Will you set Bounds to me by your commands that I shall do this and not that according to your good pleasure This is intolerable boldness in you and yet I am able to give a good account of my Actions And the Account is given in the following Verse 12. I have made the earth and created man upon it e They are wholly and solely my Creatures and therefore absolutely at my disposal I even my hands have stretched out the heavens and all their host have I commanded f I have commanded them to be or made them by my Command or the Word of my Power Compare Psal. 148. 5. 13. I have raised him g Cyrus who was named before ver 1. up in righteousness h Not in a way of absolute Soveraignty as I might have done but most justly to punish the wicked Babylonians to plead the Cause of the innocent oppressed Ones to manifest my own Righteousness and Truth and Goodness and I will ‖ Or make straight direct all his ways i Guide and assist him in all his Travels and Marches in all his Attempts and Battels and Sieges crowning him with Success in all his undertakings he shall * 2 Chron. 36. 22 23. Ezra 1. 1. Chap. 44. 28. build my city and he shall let go my captives * Chap. 52. 3. not for price nor reward k Freely without requiring any Ransome for or from them as is usual in such cases Such an exact Prediction of these things which depended wholly upon the Mind and Will of Cyrus is mentioned here as an infallible Evidence of the certainty of God's foreknowledge and of his being the onely true God because Idols could discover no such things at such a distance of time saith the Lord of hosts 14. Thus saith the LORD The labour of Egypt l The wealth gotten by their labour and merchandise of Ethiopia ‖ Or and the Sabeans men of stature so Gr. and of the Sabeans men of stature m A tall and strong people who yet shall use their strength not to oppose thee but to serve thee and to bring their labour to thee shall come over unto thee n Either 1. To thee O Cyrus Because thou wast so generous as to dismiss my people freely I will give thee another and a better recompence even the labour of Egypt c. Or 2. to thee O my City or my Captivity or Captive People For it is not to be neglected that there are no less than six pronouns in this verse all which are of the feminine gender which seems not to agree to Cyrus It is true which is objected by the most learned Author of this part of the English Annotations that the Scripture oft speaks of States and Kingdoms in the Feminine gender but when it speaks
in which God hath revealed them to thee by my Ministry lest thou shouldest say Behold I knâ—…w them a Either by thine own sagacity or by the help of thine Idols The sence is That it might appear that thou hadst the knowledge of these things onely from me who made known unto thee onely what and when I pleased 8. Yea thou heardest not yea thou knewest not b The same thing is repeated again and again because this was so illustrious a proof of the infinite power and providence of the God of Israel and so clear and full a discovery of the vanity of Idols yea from that time that thine ear was not opened c Heb. Yea from then of which phrase see the foregoing verse thine ear was not opened i. e. thou didst not hear to wit from me I did not reveal these things unto thee for so this Phrase of opening the ear is understood 1 Sam. 9. 15. 2 Sam. 7. 27. for I knew that thou wouldest deal very treacherously d I knew all these cautions were necessary to cure thine infidelity and Apostacy and wast called e To wit justly and truly Or thou wast indeed such a person to be called put for to be as we have oft noted a transgressor from the womb 9. For my Names sake will I defer mine anger f And although thou dost justly deserve my hottest anger and most dreadful judgments which also if thou repentest not I will in due time inflict yet at present I will spare thee and deliver thee out of Captivity not for thy sake be it known to thee but meerly for my own sake and for the vindication of my name and glory as it follows ver 11. and for my praise g That I may be praised and magnified for my Power Faithfulness and Goodness and other perfections will I refrain h To wit mine anger which is easily understood out of the forgoing clause for thee that I cut thee not off 10. Behold I have refined thee i Or I will refine thee Although I will not cut thee off or utterly destroy thee as I now said yet I will put thee into the Furnace not to consume thee but to purifie thee from that dross which cleaveth to thee and needs such afflictions to purge it away but not ‖ Or for silâ—…er with silver k Or not among Silver Or not as Silver which is put into and kept in the Furnace so long till all the dross he purged away from it I will not deal so rigorously with thee for then I should wholly consume thee in judgment I will remember mercy I have chosen l Or I will chuse thee Or I will yet chuse thee as it is expressed Isa. 14. 1. Zech. 1. 17. Or I will chuse thee again as Zech. 2. 12. For it must be considered that God had in a manner rejected Israel when he sent them into Captivity and given her a bill of divorce as he saith Ier. 3. 8. see also Isa. 50. 1. and therefore it was necessary that God should chuse this people a second time that they might be betrothed to him again as is expressed and promised Hos. 2. 19 20. This seems to me the true sence although it may be thus understood I will chuse thee i. e. I will manifest by my carriage to thee that I have chosen thee Or that thou art my chosen People Things being oft said to be done when they are manifested as was observed on ver 7. thee in the furnace of affliction 11. For mine own sake even for my own sake will I do it m This great work of delivering my People out of Babylon for how should my Name n My Name is here fitly supplied both out of ver 9. where it is expressed and out of the following clause of this verse where he saith my glory which is equivalent to it The sence is if I should not spare and deliver my People my name would be sadly profaned and 〈◊〉 as if I were either impotent or implacable to them be polluted and I will not give my * Chap. 42. 8. glory unto another o I will not give any colour or occasion to Idolaters to ascribe the Divine Nature and Properties which are my peculiar unto Idols as they would do if I did not rescue my People out of their hands in spight of their Idols 12. Hearken unto me O Jacob and Israel my called p Who I have called out of the World to be my peculiar People to serve and glorify and enjoy me and therefore you of all others have least cause to forsake me or to follow after Idols I am he I am the * Chap. 41. 4. 44. 6. Revel 1. 17. and 22. 13. first I also am the last 13. Mine hand also hath laid the foundation of the earth and ‖ Or the palm of my right hand hath spread out my right hand hath spanned q Or doth span i. e. mete out the Heavens with a span as the Phrase is Isa. 40. 12. Although that be expressed there in other Hebrew words Or hath spread them out with its palm or like a palm when the hand is stretched out the heavens when I call unto them they stand up together r Either they stood up and arose out of nothing when I commanded them to do 〈◊〉 Or they are still continually in readiness to execute my commands 14. All ye * Ye Jews to whom he addressed his speech ver 12. and continueth his speech ver 16. 17 c. assemble your selves and hear which among them hath declared these things †I challenge you all to answer what I have said before and am now a going to say again s Which of the Gods whom any of you have served or do still hanâ—…er after the LORD hath loved him t To wit Cyrus who might easily be understood out of the foregoing context in which he is frequently mentioned The pronoun is put for the noun as is usual both in Scripture and in other Authors Now God loved Cyrus not with a special and everlasting and complacential love for he was an Heathen and had some great Vices as well as Vertues but with that general love and kindness which God hath for all his Creatures as is observed Psal. 145. 9. and moreover with that particular kind of love which God hath for such men as excel others in any Vertues as Cyrus did in which sence Christ loved the young man Mark 10. 21. and with a love of good will and beneficence God had such a kindness for him as to make him a most glorious and victorious General and King and the great instrument for the deliverance of his own People which was a singular honour and advantage to him and might have been far greater and extended to the eternal Salvation of his soul if he had not wanted an heart to use the
price which God hereby put into his hand And as anger being ascribed to God is not meant of the affection for such passions are inconsistent with the perfection of Gods nature but of the effect so the Love of God when it is applied in Scripture to such Persons as Cyrus is not so much to be understood of an inward affection as of the outward effects of it and so this Love is explained in the following Words by that prosperous Success which God gave him against the Chaldeans he will do his pleasure on Babylon u Cyrus shall Execute all that I have appointed him to do for the Destruction of Babylon and for the Redemption of my People which was in it self a good Work And therefore this is added as the reason why God loved him and his arm shall be on the Caldeans x He shall smite and subdue them 15. I even I y Both the foreknowledge and the execution of this great Atchievement cannot be ascribed to Idols but to me onely have spoken yea I have called him I have brought him and he shall make his way prosperous z God will give him good Success in this undertaking Here is a sudden change of the Person from I to he which is very usual Or as others render it he shall prosper in his way the preposition in being most frequently understood 16. Come ye near unto me a That you may the better hear me as it follows A Speech of God after the manner of Men. hear ye this I have not spoken in secret b I have not smothered the Counsel and Word of God but have plainly and publickly declared it unto you Or I have openly Revealed my mind to you See the Note on Isa. 45. 19. where these very Words are spoken by God in his own Name as here by the Prophet in God's name and so all comes to one from the begining c Either 1. from the first time that I began to Prophecy until this time Or 2. from the beginning of my taking you to be my People and of revealing my Mind to you See on Isa. 41. 26. from the time that it was d These Words also as well as the former are the Words Either 1. of the Prophet and so the Sence seems to be this From the time that I was first called to be a Prophet I have been there i. e. I have diligently pursued my prophetical Function I have hearkned from time to time to hear what God would speak to me that I might impart it to you Or 2. of God and then the Sence may be this From the time that I first spoke of it or foretold it I am or was there to take care to effect what I had foretold I minded it carefully from that time as being then more especially obliged to do it lest my Truth or Power should be questioned Or the Words may be thuâ—… rendred and explained From the time that this shall be when the time appointed for the doing of this Work shall come there I will be to encourage and 〈◊〉 Cyrus in the Work there am I e This is opposed to those foregoing Words from the beginning and now the Lord GOD and his spirit f God by his Spirit or God even the Spirit or the Holy Ghost to whom the sending and inspiring of God's Prophets is ascribed 2 Pet. 1. 21. hath sent me g To wit the Prophet Isaiah who yet was a Type of Christ and so this may have a Respect unto him also 17. Thus saith the LORD thy Redeemer the holy One of Israel I am the LORD thy God which teacheth thee to profit h Which from time to time have made known unto thee not vain and frivolous things but all necessary and useful Doctrines which if believed and observed by thee would have been infinitely profitable to thee both for this life and that to come So that it is not my fault but thine own if thou dost not profit which leadeth i Which acquainteth thee with thy Duty and Interest in all the parts and concerns of thy Life so that thou canst not pretend ignorance thee by the way that thou shouldest go 18. O that thou hadst hearkened to my Commandements k The failure hath not been on my part but on thine I gave thee my Counsels and Commands but thou hast neglected and disobeyed them and that to thy own great disadvantage Such wishes as these are not to be taken properly as if God longed for something which he gladly would but could not effect or as if he wished that to be undone which was irrecoverably past and done which is a vain and foolish wish even in a Man and much more are such wishes inconsistent with the infinite perfection and happiness of the divine Nature but they are onely significations of God's good and holy Will whereby he requires and loves Obedience and condemns and hates Disobedience then had thy peace been as a river l Which runs Sweetly Strongly Plentifully and Constantly and such had been thy Prosperity Then thou hadst never gone into this Babylonish Captivity nor needed such prodigies of my power and goodness to Deliver thee out of it and thy righteousness m Not properly so called for he is not now speaking of their Vertues but of their Priviledges but thy Peace and Prosperity as appears by the foregoing Clause to which this manifestly answers which is called Righteousness here as it is also 1 Sam. 12. 7. and Hos. 10. 12. and elsewhere by a Metonymy because it is the fruit of Righteousness both of God's Righteousness and of Man's Righteousness as by the very same figure iniquity is very frequently put for the fruit and punishment of iniquity as the waves of the sea n Infinite and continual 19. Thy seed also had been as the sand o To wit for multitude according to my Promise made to Abraham Whereas now I have for thy Sins made thee to know thy breach of Promise as is said Numb 14. 34. and greatly diminished thy Numbers and the off-spring of thy bowels p Which come out of thy Bowels or Belly or Loins for all these are but various Expressions of the same thing like the gravel thereof his name q Which is continued in a Man's Posterity and commonly dies with them and so the name here is the same thing in effect with the seed and off-spring in the former Clauses which for the most part are the onely memorialls of Men and of their Names when they are dead and gone should not have been cut off r As now it hath been in a great measure and should have been totally and finally cut off if I had not spared them for my own Names sake as he said before nor destroyed from before me s Or out of my sight out of their own Land the place of my special Presence and Residence 20.
of their Superstitions or Idolatries but purifie and prepare your selves that so God may return to you in mercy when you return into your own Lands go ye out of the midst of her be ye clean that bear the vessels of the LORD u And especially you Priests and Levites whose Office it is to minister in holy things and to carry back the holy Vessels of the Temple keep your selves from all pollution 12 For ye shall not go out with haste nor go by flight x But securely and in triumph being conducted by your great Captain the Lord of Hosts And therefore you will have both the greater Obligation and the more leisure and opportunity to cleanse your selves from all filthiness for the LORD will go before you and the God of Israel will †Heb. gather you up be your rereward y So that none shall be able either to oppose and stop you in your march or to fall upon you in the rear as Enemies commonly do 13 Behold a This is the beginning of a new Prophecy which is continued from hence to the end of the next Chapter and therefore it is well observed by divers both ancient and modern Interpreters that the Fifty and Third Chapter should have begun here my servant b Qu. Of whom doth the Prophet here speak It is apparent that these three last verses of this Chapter and all the following Chapter speak of one and the same person And that that Person is Christ is so evident that the Chaldee Paraphrast and other ancient and some later Hebrew Doctors understand it directly of him and that divers Jews have been convinced and converted to the Christian Faith by the evidence of this Prophecy And there is not a verse in this whole context which doth not afford a clear and convincing proof of this truth as we shall see And there needs no other Argument to confirm it than the variety and vanity of the pretended Expositions of the Jews who use all possible Wit and Art to wrest all these passages to other persons Those who would seem wiser than the rest and consute the other Expositions of their Brethren understand it either of the Jewish People in general or of the Prophet Ieremiah in particular But both these conceits are so groundless and absurd that there is scarce a verse but consutes them as we shall clearly discern in the Exposition of them And therefore other Jews reject them both and understand it of Abraham or Moses or Iosiah or Ezra or Zorobabâ—…l and they might as well have named Twenty persons more to whom this place might be applied upon as good grounds as to any of these But there is not one clause in all this context which is not most truly and fitly applied to Christ as I shall make apparent step by step And first this Title of Gods Servant is in an eminent and peculiar manner given to Christ in this very Pophecy as Isa. 42. 1. 49. 6. 53. 11. Ezek. 34. 23. Zech. 3. 8. shall ‖ Or prosper deal prudently c Shall manage his Kingdom with admirable Wisdom Or shall prosper as it is in the margent and as this word is frequently rendred and particularly in this very case and of this same person Ier. 23. 5. Which also seems best to agree with the following clause and with chap. 53. 10 11. And this intimation concerning the future prosperity and advancement of the Messiah is fitly put in the first place to prevent those scandals which otherwise might arise from the succeeding passages which largely describe his state of Humiliation and deep affliction he shall be exalted and extolled and be very high d Here are three words signifying the same thing to express the Height and Glory of his Exaltation Which agrees most fitly to Christ but cannot without great force be applied to Ieremiah who had no greater honour or favour done him by the Chaldeans at the taking of Ierusalem than to be left at liberty to go where he pleased Ier. 40. 4. and who after that time met with great contempt and hardship from his own Countrey-men Ier. 42 and 43 and 44. 14 As many were astonied e Were struck with wonder either 1. At his glorious Endowments and the Excellency and Power of his Doctrine and his miraculous works Or rather 2. At his great Deformity and stupendious Humiliation and calamity as may be gathered both from the following words and from the use of this word in Scripture which is generally used in a bad sense or of wondring at some extraordinary evil as Ier. 18. 16. 19. 8. and oft elsewhere and never in a good sense or of wondring at any thing which is extraordinarily good at thee f At thee O my Servant to whom he now turneth his speech and then turneth his speech from him and speaks of him in the next words such sudden changes of Persons and speaking of one and the same Man somtimes in one person and then presently in another being very frequent in the Writings of the Prophets as we have already seen in divers instances his * Ch. 53. 3 visage was so marred more than any man and his form more than the sons of men g He was more deformed or uncomely than any other man Which was undoubtedly verified in Christ who in respect of his Birth and Breeding and manner of Life was most obscure and contemptible and therefore said to be a worm and no man a reproach of men and despised of the people Psal. 22. 6. who was more hated and vilified by the generality of the Jews than any man upon Earth and was accounted and called by them a Deceiver a Samaritan a Blasphemer and a Devil c. whose Countenance also was so marred with frequent Watchings and Fastings and Troubles that he was thought to be near Fifty Years old when he was but about Thirty Ioâ—… 8. 57. and was farther spoiled with buffeâ—…ings and crowning with Thorns and other cruel and despightful usages from men and with the deep and continual sense of the burden of mens sins and of Gods displeasure due unto them all which did not only oppress his spirit but had a great influence upon the very constitution of his Body 15 So h His Exaltation shall be answerable to his Humiliation shall he sprinkle i Either 1. With his Blood which is called the blood of sprinkling Heb. 12. 24. or shall justifie them as it follows Isa. 53. 11. which is frequently expressed by washing as Psal. 51. 2 7. Ezek. 16. 9. and by sprinkling clean water Ezek. 36. 25. Or 2. With his Word or Doctrine which being oft compared to Rain or Waters as Deut. 32. 2. Isa. 55. 10 11. Habak 2. 14. c. may be said to be sprinkled as it is said to be dropped Deut. 32. 2. Ezek. 20. 46. 21. 2. And this sense seems to be most favoured by the
expresseth him coming with fire the fire causeth the waters to boil to make thy name known a Thy Power known that thine Enemies and Persecuâ—…ors of thy Church may know thy Power and that thy Name may be dreaded among them his Name put for his Power Psal. 106. 8. to thine adversaries that the Nations b Not the Babylonians onely but the Nations round about may tremble at thy presence 3 When * Exo. 34. 10. Judg. 5. 4 5. Psal. 63. 8. Hab. 3. 3. thou didst terrible things c This may relate to what he did among the Egyptians though it be not recorded and afterward in the Wilderness which we looked not for d viz. Our Forefathers of whose Race we are before we expected them or such things as we could never expect thou camest down the mountains flowed down e q. d. Seeing thou hast made the Mountains thus to melt thou canst do the same again This may allude either 1. To those showers of Rain that fell with that terrible Thunder and Lightning and so ran violently down those Mountains and the adjaâ—…nt as is usual in such Tempests Or rather 2. The running along of the fire upon the ground Exod. 9. 23 24. It is possible it may allude to those Mountains that do cast forth sulphoreous matter running down into the Valleys and Sea like melted streams of fire And Kings Princes and Potentates may also metaphorically be understood by these Mountains at thy presence 4 For since the beginning of the world * Psal. 31. 19. 1 Cor. 2 9. men have not heard nor perceived by the ear neither hath the eye ‖ Or 〈◊〉 â—… God bâ—…des thee which doth so for him c. seen f Whereas there are but three waies whereby men ordinarily come to the knowledge of a thing viz. by the Ear either our own hearing or by hear â—…ay and by the Eye and by Reason which the Apostle addâ—… where he 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 1 〈◊〉 2. 9. two of them are mentioned 〈◊〉 O God besides thee g 〈◊〉 reference either to the Gods that do them 〈◊〉 〈◊〉 〈◊〉 God could do like thee Or to 〈◊〉 done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could do such thâ—…s as were never â—…een â—…r 〈◊〉 of he 〈◊〉 to 〈◊〉 terrible things mentioned in the former 〈◊〉 It seems to be clear by comparing this with Dâ—…ut 4. 31 32 33 34 35. 〈◊〉 to be â—…estrained to these but to be applied to all the wonderful works that God at all times wrought for his People And thus they are a Plea with God that they might well 〈◊〉 such things from him now that had done such wonderful things for their Fathers of old what he hath prepared for him that waiteth h The Apostle hath it that 〈◊〉 〈◊〉 1 〈◊〉 â—… 9. Tâ—… shew that none can wait on him that 〈◊〉 him 〈◊〉 sâ—… all that 〈◊〉 him will wait on him This may be takâ—…n with reference both to the state of Grace and Glory those incomâ—…hensible things that are exhibited through Christ in the 〈◊〉 of 〈◊〉 Gospel as well as the good things of this 〈◊〉 life which the Prophâ—… may here literally aim at it being not unusual for the Prophets in mentioning these temporal things to point at spiritual especially being things that do so well suit with each other for him 5 Thou meetest i Or wast wâ—…t to meet Or thou preventest him ch 65. 24. and Psal. 21. 2 3. as the Father the Prodigal him that rejoyceth and worketh righteousness k â—…iz That rejoyce to work Righteousness the same thing expressed by two words by a figure called Hendiadis * Chap. 26. 8. those that remember thee in thy ways l An amplification of the former words q. d. To walk in thy wâ—…s whether of Providence Preceâ—…t or Counsel by vertue of the Covenant they have with 〈◊〉 behold thou art wroth for we have sinned m Or greatly angry for or because we have sinned and provoked thee to wrath thereby 1 King 8. 46. i. e. to those that work Righteousness in for to in thoâ—…e is continuance n and we shall be saved o â—…iz In so doing in working Righteousness Or as some by way of Interrogation in those i. e. In oâ—…r sins iâ—… continuance and shall we be saved Or in those viz. Works of Righteousness in keeping in them is our continuance and means to be saved or thou continuest to shew mercy and or therefore we shall be saved The meaning of the place is to comfort the goâ—…y that though they may have provoked God by their sins â—…et looking upon the ways of God's former proceedings in which he still continues being unhcangeable they may find hopes of Salvâ—…ion and this is that which is amplified in the three following 〈◊〉 6 But we are all as an unclean thing p he alludes either to things unclean under the Ceremonial â—…aw wherein the Leprosy was found and was to be burnt Lev. 13. 55. or rather to Persons unclean They compare their present state with the former q. d. Formerly there were some that â—…eared thee and walked uprightly before thee and were in thy sâ—…vour but now we are all as one polluted mass nothing of good leâ—…t in us by reason of an universal dâ—…generacy Isa 1. 4. 6. and all our righteousnesses q This according to the most Commentators refers either to the observances of the â—…ites and Ceremonies of the Law wherein they thought their Righteousnesses did much consist or to the best work and actions that can be performed by us or to our natural universal dâ—…pravities but the best Interpreâ—…ers and such as aim at the peculiar sense of the place refer it to the gross provocations that this people were guilty of causing God to cast them out of their habitations or else to their Persons i. e. the most righteous among us and being plural it raiseth it up to the highest degree the Scripture frequently putting the Abstract for the Concrete as wisdoms for the greatest wisdom Prov. 9. 1. and many the like instances formerly given so that the meaning is the very best of us all are no better then the uncleanest things or Persons see Mich. 7. 2 3 4. and the rather because he lived about the time of Isaiah are as filthy raggs r A cloath made up of 〈◊〉 or such as come from a putrid soâ—…e or are defiled with the mâ—…nstruous blood of a woman the LXX as a rag of one that sits down possibly alluding to Rachel Gen. 31. 34 35. or what ever may be most filthy and we all do * Pâ—… 〈◊〉 〈◊〉 â—… fade as a leaf s Blown off the tree and so withers and our iniquities as the wind have taken us away t Carried â—…s awaâ—… to Baâ—…ylon from our habitations as leaves hurried away by a boisterous wind our iniquities have been the proâ—…uring cause 7 And * Hos. 7. 7. there is none
that are my people though you cannot rejoice with that degree of joy that attendeth a present fruition of good yet be glad and rejoice with the rejoycing of hope for the thing is certain what I am already doing nor let your present state or the discouragements you have from seeming improbabilities spoil your joy for it is not a work to be produced in an ordinary course or by an ordinary power but by the power of me who brings something out of nothing or out of what hath no fittedness to such a production and I will create in that which I create for behold I create Hierusalem g Hierusalem a rejoycing and her people a joy by Hierusalem here must be meant the Church as well under the Gospel as under the law because the Gospel Church is grafted into that Olive or else this prophecy mâ—…st be understood as fulfilled in the coming of Christ Luke 2. 10. Or else it referreth to a more full calling of the Jews then we have yet seen or heard of a rejoycing and her people a joy 19 And * Chap. 62. 5. I will rejoice in Hierusalem and joy in my people i The nature of joy lying in the satisfaction and well pleasedness of the Soul in the obtaining of the thing it hath willed agreeth unto God and joy and rejoycing are applied to him ch 62. 5. and in this text so also Ier. 32. 41. Zeph. 3. 17. and the * Chap. 35. 10. Rev. 7. 17. 21. 4. voice of weeping shall be no more heard in her nor the voice of crying k Such kind of promises are to be found ch 35. 10. 51. 11. Ier. 31. 12. Rev. 21. 4. which must be understood either comparatively They shall indure no such misery as formerly or if interpreted to a state in this life as signifying only some long or eminent state of happiness if as to another life they may be taken strictly as signifying perpetuity and persection of joy and happiness 20 There shall be no more thence an infant of days nor an old man that hath not filled his days l Whereas God had made many promises of long life to 〈◊〉 Jews they should all be fulfilled to Gods people among them so as there should be rare abortions among them Exod. 23. 26. few infants should be carried out to burial nor but few that should not have filled up their years those that were now Children should die at a great age nor none of these things should be of any advantage to wicked men but if any of them should live to be an hundred years old yet they should die accursed This seemeth to be the plain sense If any desires to read more opinions of these words he may find enough in the English Annotations for the child shall die an hundred years old but the sinner being an hundred years old shall be accurâ—…ed m. 21 And * Amos 9. 14. they shall build houses and inhabit them And they shall plant Vineyards and eat of the fruit of them n The quite contrary to what is said of the sloathful man and Iob 27. 13 14 15 16 17. Prov. 12. 27. 22 They shall not build and another inhabit †Psa. 92. 12. they shall not plant and another eat for * as the days of a tree are the days of my people and mine elect †Shall make them continue long or shall wear out shall long enjoy the work of their hands o Duration and perpetuity are promised to them in their happy estate 23 They shall not labour in vain nor bring forth for trouble for they are the seed of the blessed of the Lord and their off-spring with them p And not only a blessing to them but also to their Off-springs But what is here promised which wicked men do not oft times enjoy and Gods People oft times want Ans. 1. Wicked men may have them for their good parents sake and good men may sometimes want them for evil parents sake 2. Bad men may have some of these things but they cannot expect them good men may at present want them but they may expect them from the hand of God if they be good for them 3. Bad men may have them in wrath the blessing of God gives them to good men and adds no sorrow therewith 24 And it shall come to pass that before they call I will answer q God promised ch 58. 9. to answer them when they called here he promiseth to be so ready to answer as to answer the words assoon as they should be formed in their hearts before they should get them out of their lips Psal. 32. 5. Dan. 10. 12. and whiles they are yet speaking r Yea while they were speaking Dan. 9. 20. 23. Acts 10. 44. nor doth God say only they shall have the things they would have for so wicked men may sometimes have from the bountiful hand of Divine Providence but they shall have them as an answer or return unto their prayers I will hear 25 The * Ch. 11. 6. 9. wolf and the lamb shall feed together and the lion shall eat straw like the bullock s This verse containeth a promise much like that ch 11. 6 9. And relates to the ceasing of persecution The People of God for their whiteness and innocency are often compared to Lambs and Sheep wicked men to Wolves and Lions for their antipathy to the seed of the Woman God here promiseth to take off the fierceness of the Spirits of his Peoples Enemies so that they shall live quietly and peaceably together and dust shall be the serpents meat t Wicked men are compared to Serpents Micah 7. 17. compared with Psal. 72. 9. God promiseth a time of tranquillity to his Church under the Metaphor of Serpents eating the dust their proper meat Gen. 3. 14. instead of flying upon men it signifies such a time when wicked men should mind their proper business and not make it their work to eat up the people of God like bread they shall not hurt nor destroy in all my holy mountain u For the last phrase see ch 11. 9. what is before noted But will some say When shall these things be The Scripture gives us no record of any such period of time yet past And it is very probable that this is a promise yet to be fulfilled and it is not for us to know the times and seasons but in the mean time to let our faith and patience be seen in the mean time we my learn That it is Gods work to restrain the Wolves and Serpents of the world who would else be always doing what they are some times doing it is a sad sign that God is not yet at peace with that people where we see Wolves devouring Lambs and Serpents destroying men instead of licking up dust nor well pleased with that part of his holy mountain where there is nothing but hurting
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